The hexagram Cui (Gathering) consists of the trigrams Kun (Earth) below and Dui (Lake) above.

坤下兌上。萃：亨，王假有廟，利見大人，亨，利貞，用大牲吉，利有攸往。彖曰：萃，聚也。順以說，剛中而應，故聚也。王假有廟，致孝享也。利見大人亨，聚以正也。用大牲吉，利有攸往，順天命也。觀其所聚，而天地萬物之情可見矣。象曰：澤上於地，萃。君子以除戎器，戒不虞。

The lower trigram of the Hexagram of Convergence is坤 (Earth), and the upper trigram is兑 (Lake). The image is of a lake on the earth, where all things gather, hence the name Convergence. The Hexagram Statement says: Convergence, smooth; the king attends the ancestral temple, it is appropriate to see a great man, smooth, appropriate to maintain the correct path; using great sacrifices is auspicious, appropriate to go somewhere. The Commentary on the Judgment says: "Convergence" means gathering together. The flexible and yielding, with joy, the nine five yang in the center corresponds with the six two, thus enabling gathering. "The king comes to the temple" indicates fulfilling sincerity in worship. "It is appropriate to see a great man and be smooth" means gathering should follow the correct path. "Using great sacrifices is auspicious, appropriate to go somewhere" indicates following the mandate of heaven. Observing the principle of gathering, the truth of all things in heaven and earth can be understood. The Great Image Commentary says: the lake water rises to the earth, this is Convergence; the gentleman takes this as a model, prepares weapons, and is prepared for unexpected changes.

初六，有孚不終，乃亂乃萃，若號一握為笑，勿恤，往無咎。象曰：乃亂乃萃，其志亂也。六二，引吉，無咎，孚乃利用禴。象曰：引吉無咎，中未變也。六三，萃如嗟如，無攸利，往無咎，小吝。象曰：往無咎，上巽也。九四，大吉，無咎。象曰：大吉無咎，位不當也。九五，萃有位，無咎，匪孚，元永貞，悔亡。象曰：萃有位，志未光也。上六，齎諮涕洟，無咎。象曰：齎諮涕洟，未安上也。

The line statement for the first line: There is sincerity but it cannot be maintained, so the mind is confused and gathers in disorder; if one calls for help, it turns into laughter in an instant; there is no need to worry, going forward has no fault. The small image commentary says: gathering in confusion is because the mind is already disordered. The line statement for the second line: being drawn towards it brings good fortune, with no fault; with sincerity in heart, it is appropriate to offer a simple sacrifice. The small image commentary says: being drawn towards it brings good fortune and no fault, because its virtue in the center remains unchanged. The line statement for the third line: wanting to gather but only sighing, with no benefit; going forward has no fault, but there is a small regret. The small image commentary says: going forward without fault is because the sixth line above is gentle and accepts it. The line statement for the fourth line: great good fortune, thus no fault. The small image commentary says: great good fortune leads to no fault, because the fourth line is in an improper position. The line statement for the fifth line: gathering and residing in a high position, with no fault; not being able to gain trust, one must maintain firm correctness for a long time, and regret disappears. The small image commentary says: gathering in a position, is because the mind has not yet expanded. The line statement for the sixth line: sighing continuously, tears flowing, with no fault. The small image commentary says: sighing and weeping, is because it is at the top and cannot rest in peace.

萃亨者。萃，聚也。其猶王者有德，懷來萬邦，人皆歸之，故曰萃也。人既歸已，即無所不通，故曰萃亨也。

The Hexagram Statement says, "Cui, Xing." "Cui" means gathering together. This is like a king who is virtuous and comforts and attracts all the states, so that everyone comes to submit to him. Therefore, it is called "Cui." Once the people have all turned to him, there is nothing that cannot be accomplished, hence it is said, "Cui, Xing."

王假有廟者。假，至也。天下離散，雖則有廟，與無廟同，縱使享祭，神明不降。今王既有德，人神大同，孝德乃洽，王至此時，始可假有宗廟，故周正云：鬼神享德不在食也。

"The king personally comes to the temple." "Jia" means to personally arrive and to move the spirits to respond. If the people of the world are divided and scattered, even if there is a temple, it is as if there is none; even if sacrifices are offered, the spirits will not descend. Now, since the king has virtue, the people and the spirits are in harmony, and the virtue of filial piety is widespread. At this time, the king can truly be said to have personally arrived and to possess the temple. Therefore, the Zhou said: the spirits and gods enjoy virtue, not the abundance of the sacrifices.

利見大人，亨，利貞者。當聚之時，必須德大之人而為其主，故書云：惟天生民有欲，無主乃亂，故曰利見大人也。大德之人能正道，即使下民亨通，而利以為正，故曰亨利貞也。

"Beneficial to see a great man, prosperous, beneficial to maintain uprightness." At the time of proper gathering, there must be a person of great virtue to take charge. Therefore, the Book of Documents says: Heaven produces the people, each person has their desires, without a sovereign there will be chaos; hence it is beneficial to see a great man. A person of great virtue can correct the world, thus enabling the people below to be smooth and prosperous, and to take uprightness as the advantage, hence it is prosperous and beneficial to maintain uprightness.

用大牲吉，利有攸往者。大牲，犠牛也。大德之人而為其主，聚道既全，即宜用大牲吉，利用攸往也。

"Using a large sacrificial animal is auspicious, and it is beneficial to go somewhere." "Large sacrificial animal" refers to a pure-colored ox used in worship. Since there is a virtuous and great person as the master and the gathering of people is already complete, it is appropriate to use a large sacrificial animal for a grand worship and achieve auspiciousness, and also suitable for going somewhere.

象曰：澤上於地，萃者。澤處地上，水潦聚物，是萃聚象也。君子以除戎器，戒不虞者。除，治也。當大聚之時，慮恐人心有異，故曰君子亦修戎器，戒慎防備不虞，文聚武備是也。

The Great Image Commentary says, "Water gathering on the land, gathering." Water accumulates on the ground, rainwater converges and all things gather accordingly, which represents the image of gathering. "The superior man thus removes weapons and prepares for unforeseen events." "Removing" means to repair. At the time of great gathering, there is a fear that people's hearts may change, hence the superior man also repairs weapons and remains vigilant against unexpected changes; this is the principle that cultural governance gathers people while military preparedness is not neglected.

初六有孚不終，乃亂乃萃，若號一握為笑，勿恤，往無咎者。初六應於九四，見六三與九四相近，心生嫌疑，始以誠信相就，忽然生疑未進，故曰有孚不終也。當萃之時，貴於合會，奔馳而往，進不以禮，故曰乃亂乃萃。夫謙恭之道，百行之本，若以謙而行，即無不合。今初六若執此謙遜，自比身雲一握之小，又為柔懦卑劣之容，即六三邪偶，安能固守於四，即初六往必相得，不用憂慮，所以無咎，故曰勿恤往無咎也。一握者，卑小之質，喻已身如一握之微小也；為笑者，懦劣之容，不敢作強剛之貎也。

The line statement for the initial line, "Six at the Beginning," says: "With sincerity, one does not persist, thus causing confusion and gathering together. If one calls out and is as small as something held in one's hand, smiling humbly, there is no cause for worry, and going forward brings no blame." Initially, the line "Six at the Beginning" is in harmony with the fourth line, "Nine in the Fourth," but it notices that the third line, "Six in the Third," is close to the fourth line, leading to suspicion. At first, it went forward with sincerity, but suddenly doubts arose and it stopped. Thus, sincerity was not maintained. At the time of gathering, the valuable thing is mutual meeting; yet it rushed about and went forward improperly, thus causing confusion in gathering. The way of humility and respect is the foundation of all virtues. If one acts with humility, there will be no difficulty in harmonizing. Now, if the line "Six at the Beginning" can hold fast to this humility, seeing itself as small as something held in one's hand, and displaying a humble and weak posture, then how can the improper connection of the third line hold fast to the fourth line? Therefore, the line "Six at the Beginning" going forward will surely meet the fourth line, so there is no need to worry, thus bringing no blame. "A grasp" refers to a state of being humble and insignificant, symbolizing oneself as insignificant as something held in one's hand. "Smiling" refers to a modest and humble demeanor, not daring to show a strong or proud attitude.

六二引吉，無咎，孚乃利用禴者。禴，殷春祭名，四時最薄也。處聚之時，貴相聚集，方始合宜。今六二體柔居坤，守中不變，意欲靜退，不肯相從以為聚會，斯乃違眾時，即凶危必至，必須牽引，然後始行，遂得吉而免咎，故曰引吉無咎。以六二體中懷信，不求苟進，既有斯徳，即可以往，至薄之物薦於鬼神，鬼神降福，故曰孚乃利用禴也。

The line statement for the second line, "Six Two," says, "It is advantageous to be drawn along, leading to good fortune without blame. Trustworthiness enables the use of the simple spring sacrifice called 'Yue.'" "Yue" refers to the spring sacrifice of the Shang dynasty, which among the four seasonal sacrifices is the simplest and most meager. In times of gathering, what is valuable is the coming together of people, which is appropriate for the time. Now, the line Six Two is gentle and resides in the center of the Earthly Trigram, remaining steadfast and not changing, desiring to remain quiet and self-restrained, unwilling to join others in the gathering. This goes against the people and the trend, so danger is certain. It must be drawn by others before it will act, thus obtaining good fortune and avoiding blame. Therefore, being drawn leads to good fortune without blame. Since Six Two is in the center and holds sincere trust, unwilling to act hastily for advancement, possessing such virtue, it can proceed. Even if the simplest offering is presented to the spirits, the spirits will bestow blessings. Therefore, sincerity is advantageous for using the simple sacrifice of Yue.

六三萃如嗟如，無攸利，往無咎，小吝者。六三與九四不正，不正相聚，陰邪之應，患必生焉，故乃憂嗟而無所利，故曰萃如無攸利。然上六與三本是正應，上六懷巽之道以求朋友，故六三可以往而無咎，與上合志而無所咎，故往無咎。然上六與三俱是陰柔，雖是相應，俱失其匹配之義，故有小吝也。

The Line Statement of the Third Line says, "Gathering as if sighing, no benefit, going forward without blame, slight regret." The positions of the Third Line and the Fourth Line are both improper, and their union is an improper gathering of yin, which is a gathering of evil, so misfortune is certain to arise. Therefore, one can only sigh and lament without gaining any benefit, hence it is said that gathering is like sighing and there is no benefit. However, the Third Line and the Top Line are originally a corresponding pair. The Top Line, with its gentle and yielding nature, seeks friends, so the Third Line can go forward without blame. Since the Third Line and the Top Line share the same aspirations, there is no blame, hence it is said that going forward brings no blame. Yet the Third Line and the Top Line are both yin and weak, although their positions correspond, they have lost the original meaning of yin and yang being matched, hence there is slight regret.

九四大吉，無咎。居位不正，又下據三陰，即擅君之權，禍咎將至，必須立大功以補其過，可以免咎，故曰大吉無咎。

Nine in the Fourth Line Statement says, "Great good fortune, no blame." Nine in the Fourth is a yang line in a yin position and is not properly placed, and it also has three yin lines below it, which is like usurping the authority of the sovereign. Misfortune and blame are about to come. It must establish great achievements to compensate for this mistake, so as to avoid blame. Therefore, it must have great good fortune to have no blame.

九五萃有位，無咎，匪孚，元永貞，悔亡者。處聚之時，最得盛位，故曰萃有位也。九四下據三陰，専制已權，已所宣命，人不信服，但自守而已，故曰無咎匪孚也。若能不與物競，但自克修仁德，久而獲福，即憂悔可銷，故曰元永貞悔亡。

The Line Statement of the Fifth Line, Nine in the Fifth, says, "Gathering has position, no blame, not trusted, great enduring uprightness, regret disappears." Nine in the Fifth is in a time of gathering and occupies the highest and most prosperous position, so it is said that gathering and occupying the exalted position. However, Nine in the Fourth is below and holds three yin lines, seizing the authority that belongs to Nine in the Fifth, so the commands issued by Nine in the Fifth are not trusted by others. It can only remain in its position, so it is said there is no blame but it cannot gain trust. If it can refrain from competing with others and instead restrain itself and cultivate benevolence, over time it will surely receive blessings, and worries and regrets will vanish, so it is said that enduring uprightness leads to the disappearance of regret.

上六齎諮涕洟，無咎者。齎諮，嗟嘆辭也。居萃之極，乘剛居上，內無應援，則憂患生焉，故齎諮涕泣不安。如此憂懼，即眾所不害，遂將免咎，故曰無咎。先儒云：自目曰涕，自鼻曰洟。

The line statement for the Sixth at the Top says, "Wailing and weeping, no blame." "Wailing" is a term expressing lamentation. It is situated at the extreme point of gathering, with a yin line riding over the strong line Nine in the Fifth and occupying the highest position. Internally, it has no corresponding support, so calamity arises from this, leading to lamentation, tears, and anxiety. If it can be thus cautious and fearful, others will not harm it, thus avoiding blame, hence it is said there is no fault. Earlier scholars said: what flows from the eyes is called "tears," and what flows from the nose is called "snot."

巽下坤上。升：元亨，用見大人，勿恤，南征吉。彖曰：柔以時升，巽而順，剛中而應，是以大亨。用見大人，勿恤，有慶也。南征吉，志行也。象曰：地中生木，升。君子以順德，積小以成高大。

The lower trigram is Xun (Wind) and the upper trigram is Kun (Earth) in the Hexagram of Ascending. Wood grows from the earth and rises upward, hence the name Ascending. The Hexagram Statement says: Ascending, greatly smooth and unimpeded; it is appropriate to go and see a great person, without worry, and going south is auspicious. The Commentary on the Judgment says: The flexible and yielding follow the trend and ascend; yielding and gentle, Nine in the Second, a yang line in the center, corresponds with Six in the Fifth, thus achieving great smoothness and unimpededness. "To go and see a great person, without worry" means there will certainly be blessings. "A journey to the south is auspicious" means the mind's purpose can be carried out. The Image Commentary says: Trees growing from the earth, this is Ascending; the gentleman takes inspiration from this, follows virtue, and accumulates small things to achieve greatness.

初六，允升，大吉。象曰：允升大吉，上合志也。九二，孚乃利用禴，無咎。象曰：九二之孚，有喜也。九三，升虛邑。象曰：升虛邑，無所疑也。六四，王用亨于岐山，吉，無咎。象曰：王用亨于岐山，順事也。六五，貞吉，升階。象曰：貞吉升階，大得志也。上六，升，利于不息之貞。象曰：升在上，消不富也。

The line statement for the first line (Initial Six) says: receiving permission to ascend, it is greatly auspicious. The Small Image Commentary says: ascending with permission brings great good fortune, because it aligns with the intention of the superior yang line. The line statement for the second line (Nine in the Second) says: with sincere heart, it is appropriate to offer a modest sacrifice, without fault. The Small Image Commentary says: the sincerity of the second line brings joy. The line statement for the third line (Nine in the Third) says: ascending smoothly as entering an empty city. The Small Image Commentary says: ascending into an empty city indicates no obstruction or doubt. The line statement for the fourth line (Six in the Fourth) says: the king holds a sacrifice at Mount Qi, which is auspicious and without fault. The Small Image Commentary says: the king offering sacrifice at Mount Qi indicates gentle handling of matters encountered. The line statement for the fifth line (Six in the Fifth) says: maintaining the correct path brings good fortune, ascending along the steps. The Small Image Commentary says: upholding the correct path and ascending the steps indicates great realization of one's aspirations. The line statement for the sixth line (Six at the Top) says: ascending blindly in darkness, it is appropriate to hold fast to the continuous correct path. The Small Image Commentary says: ascending to the very top leads only to reduction and not to abundance.

升元亨者。升者，漸進之名，登升之義，計必大通，故曰元亨。褚氏云：猶人日思善道，進而不已，其德日新，故能亨也。

The Hexagram Statement says, "Ascending, primal virtue and great success." "Ascending" refers to the name of gradual advancement, implying the idea of climbing upward. By nature, this should lead to great success, hence "primal virtue and great success." Zhu's commentary says: This is like a person constantly thinking of the virtuous path, advancing without ceasing, and renewing his virtue day by day, thus achieving success.

用見大人，勿恤者。剛不居中，無以統御於下，故須用見徳大之人，然後無復憂恤也。

"Seeing a great person, do not worry." The upper trigram is坤 (Earth), whose yang energy is not in the central position, thus lacking the strength to govern below. Therefore, one must go to see a person of great virtue to take charge, and then there will be no more worries.

南征吉者。南是陽明之方。當升之時，若往陰方，即彌加闇昧；既見德大之人，復宜適陽明之方，即升進之道通矣。二方以喻人之明昧也。

"Southward campaign is auspicious." The south is the direction of bright yang energy. When one is in a period of ascent, if one moves toward the dark direction, it becomes even more obscure; since one has already encountered a person of great virtue, one should then move toward the bright southern direction, and the path of ascent becomes smooth. Here, the north and south directions are used as metaphors for human wisdom and ignorance.

象曰：地中生木，升者。升是漸漸登升、道長之義，亦猶地中生木，從下升高，自微至著也。君子以順德，積小以成高大者。孔義云：君子象之，所以順行其德，積其小善以成高大。又何妥云：君子謹習為先，修習道德，積其微小以至高大。案此之義，順字恐當為慎也。

The Great Image Commentary says, "Wood grows from the earth, ascending." "Ascending" means gradually rising higher, with its path growing longer each day, just as trees grow from the ground upward, from low to high, from small to prominent. "The gentleman follows virtue, accumulating small deeds to achieve great virtue." Kong Yingda explains that the gentleman takes this as a model, thus following his own virtue in action, accumulating small good deeds to attain great virtue. He Tao further says: the gentleman takes careful cultivation as the first priority, refining and studying morality, accumulating small things to reach great heights. According to this latter interpretation, the character "shun" (follow) might originally have been "shen" (caution).

初六允升大吉者。允，當也。二三皆有應於上，故升之不疑。唯初六上無其應，體又柔劣，不能自進。當九二九三升進之時，與之俱行，上合志，必大得矣，故曰允升大吉。亦猶九二九三許允，即獲吉也。

The line statement for the first line, "Six at the Beginning," says, "Permitted ascent, great good fortune." "Permitted" means appropriate or authorized. The lines "Nine in the Second" and "Nine in the Third" have corresponding lines above them, so they can ascend without hesitation. Only "Six at the Beginning" does not have a corresponding line above it, and being weak and lowly, it cannot ascend on its own. It takes advantage of the ascent of "Nine in the Second" and "Nine in the Third," accompanying them and aligning with their aspirations, thus surely gaining much. Therefore, it is said, "Permitted ascent, great good fortune." This means that by obtaining the permission of "Nine in the Second" and "Nine in the Third" to go along with them, one attains good fortune.

九二孚乃利用禴，無咎者。九二與五為應，九二前進，五必信任，故曰有孚也。二體剛中，誠乎信實，進不求寵，志大業直，是享薦神明，但可儉約薄省而已，亦得喜慶臻至，更有何咎，故利用禴無咎，蓋為上應於君矣。

The line statement for the second line, "Nine Two," says, "With sincerity, it is appropriate to use the simple offering of the spring sacrifice, and there will be no blame." Nine Two corresponds with Six Five, and when it advances, Six Five will certainly trust it, hence the mention of sincerity. Nine Two is inherently yang and in the center, sincere and truthful, advancing upward without seeking favor, with a great ambition and upright conduct. Such a person, even if he offers only a simple and frugal sacrifice to the gods, will still attract auspiciousness, and how could there be any fault? Therefore, it is appropriate to use the spring sacrifice without blame—this is because it corresponds with the sovereign.

九三升虛邑者。以剛得位，已以進前，上體應柔，不拒於已，若升其虛邑，無所疑滯，故小象云無所疑也。

The third line statement says, "Rise into an empty city." The third line is a yang line occupying a yang position and thus is in a proper position. It exerts itself to move forward. The upper trigram is坤 (Kun), which is yin and gentle, and does not obstruct it. Therefore, its ascent is like entering an empty city, without any doubt or obstruction. Hence, the Small Image Commentary says, "There is no doubt."

六四王用亨于岐山，吉無咎者。體柔居四，下體三爻皆悉上升，處升之際，可納而不可拒，其猶太王避狄之難，居岐山之會，故曰王用亨于岐山也。若能因物而成，順事之情，納而不拒，所以得吉而無咎，故曰吉無咎也。

Line 64 states, "The king offers sacrifices at Qishan, it is auspicious and without blame." Line 64 is gentle and compliant, and occupies the fourth position. All three lines of the lower trigram are rising together. In such a situation, it can only receive and cannot refuse. This is like King Wen of Zhou who moved his residence to the foot of Qishan to avoid the harassment of the Di people, and people from all sides gathered there. Therefore, the king holds sacrifices at Qishan. If it can accomplish things by following the trend and conforming to the actual situation, receiving rather than rejecting, it can thus gain auspiciousness without blame. Therefore, it is auspicious and without blame.

六五貞吉升階者。以柔居尊，不自専制，委任九二，任用得人，故得保其升階而踐貴位也。

Six in the Fifth Line Statement says: "Devotion brings good fortune; ascending the steps." Six in the Fifth, being a yin and flexible line in a position of honor, does not act alone or make decisions unilaterally, but entrusts the affairs to Nine in the Second. The person appointed is appropriate, so it can steadily ascend the steps and reach the exalted position.

上六升，利于不息之貞者。猶瞑也。既處升極而更升進，即是瞑暗不得明瞭而猶求升，故曰升。若然求升，欲為物之主者，即喪亡交至；如克己修身而不暫息，施於正，即利莫大焉，故曰利于不息之貞也。

The line statement for the sixth line at the top says, "To ascend, it is advantageous to maintain an unceasing adherence to the right path." (The common edition of this line reads "ming sheng," but the original text had the character "ming" missing, leaving only the phrase "you ming ye" in the commentary. Here, we reproduce it without adding the missing character.) "Ming" is similar to "ming," meaning darkness. The sixth line at the top is already at the extreme point of ascending and yet continues to ascend, which is like ascending in a state of darkness and confusion. Therefore, it is said "to ascend." If one continues to pursue ascent without restraint and desires to become the master of all things, calamity will follow. However, if one can restrain oneself, cultivate oneself, and maintain effort without ceasing, and apply this unceasing effort to the right path, the benefits will be immeasurable. Therefore, it is advantageous to adhere to an unceasing right path.

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，其唯君子乎。貞大人吉，以剛中也。有言不信，尚口乃窮也。象曰：澤無水，困。君子以致命遂志。

The lower trigram of the Hexagram of Being Entrapped is Kan (Water), and the upper trigram is Dui (Lake). A lake without water signifies that yang strength is concealed by yin weakness, hence the name "Being Entrapped." The Hexagram Statement says: "Being Entrapped, it is smooth; holding to the correct path, the great man is auspicious without fault; at this time, words are not believed." The Commentary on the Judgment says: "Being Entrapped is when yang is concealed. Being in a dangerous situation yet remaining joyful, though encountering difficulties, one does not lose the thing that brings smoothness; this is probably something only the gentleman can achieve." "Zhen, the great man is auspicious" is because Nine in the Second and Nine in the Fifth are yang lines in the middle. "There is no trust in words" means relying solely on verbal argument leads to a dead end. The Image Commentary says: "A lake without water, this is being entrapped; the gentleman takes this as a model, preferring to sacrifice his life rather than abandon his 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。九二，困于酒食，朱紱方來，利用亨祀，征凶，無咎。象曰：困于酒食，中有慶也。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。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。九五，劓刖，困于赤紱，乃徐有說，利用祭祀。象曰：劓刖，志未得也；乃徐有說，以中直也；利用祭祀，受福也。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。

The line statement for the first line (Initial Six): The buttocks are trapped on a stump, retreating into a deep valley, three years without seeing the sun. The Small Image Commentary says: Entering the dark valley, it is dark and unclear. The line statement for the second line (Nine in the Second): Trapped by wine and food; red sacrificial robes are being brought in, suitable for worship; if one goes to war at this time, it is dangerous, but there is no fault. The Small Image Commentary says: Trapped by wine and food, because it is in the center and has good fortune. The line statement for the third line (Six in the Third): Blocked by a stone, and stepping on thorns; returning home, not seeing one's wife, dangerous. The Small Image Commentary says: Stepping on thorns, because it is riding on a strong line; returning home without seeing one's wife, is an ominous sign. The line statement for the fourth line (Nine in the Fourth): Coming slowly, trapped by a golden carriage, with regret, but eventually achieving success. The Small Image Commentary says: Coming slowly, because the mind is attached to the initial line; although the position is not appropriate, there is a corresponding companion. The line statement for the fifth line (Nine in the Fifth): Suffering the punishment of having the nose cut off and feet amputated, trapped by red sacrificial robes; gradually one will be freed, suitable for worship. The Small Image Commentary says: Suffering the punishments of nose-cutting and foot-cutting, because the mind's aspirations have not yet been realized; gradually being freed, because the fifth line is in the center and upright; suitable for worship, because it can bear the blessing. The line statement for the sixth line (Six at the Top): Trapped by vines, in a state of uncertainty; in the heart, it says, "One movement will lead to regret," and indeed there is regret; going forward at this time is beneficial. The Small Image Commentary says: Trapped by vines, because the position is inappropriate; knowing movement leads to regret and indeed there is regret, going forward is beneficial.

困亨者。困者，窮厄委頓之名，道乖力疲之義。小人遭困，則窮斯濫矣；君子處之，貞節不改，而不失其通之道，困而獲濟，故曰困亨。困而不能得通，小人也。

The Hexagram Statement says, "Confusion, success." "Confusion" refers to a state of being blocked and exhausted, meaning the path is obstructed and strength is depleted. When a petty person encounters such a situation, as Confucius said, "When one is in dire straits, one may resort to anything," doing anything to survive. However, a gentleman in such a situation maintains his upright virtue and does not lose the way that leads to success. Though he is in a difficult situation, he eventually attains success, hence the statement "Confusion, success." Conversely, those who remain trapped and never achieve success are petty persons.

貞大人吉無咎者。處困不濫，而能自通，此唯體正修德之人，處困而能保之，然後吉無咎也。

"Zhen, Da Ren Ji, Wu Jiu." Being in a difficult situation without giving in to reckless actions, and yet being able to move toward success on one's own, this is something that only those who are upright and cultivate virtue can achieve; such people can preserve themselves even in adversity, and thus can be fortunate without fault.

有言不信者。當困之時，欲希濟困，必須修身慎行，立德立誠，而乃巧辭飾言以求其濟，人何以信，轉益困窮也。

"Words without credibility." When in a difficult situation, one must cultivate oneself, act with caution, establish virtue, and uphold sincerity. If instead, one relies on empty words and embellished speech to seek escape, by what means can others believe him? That would only lead to greater hardship.

象曰：澤無水，困者。水在澤下，澤中萬物枯稿，困之象也。君子以致命遂志者。君子守道而處，雖遭困厄之世，而不渝濫以謟世俗；假使致命喪身，固當守節不移，以遂高尚之志。故素書云：如其不遇，沒身而已是也。

The Great Image Commentary says, "A marsh without water is called 'Trouble'." Water has flowed down to the bottom of the marsh, causing all things within the marsh to wither and decay, which is the image of being in trouble. "The superior person acts with integrity to fulfill his aspirations" means that the superior person remains true to righteousness and does not change his conduct even when facing a difficult time. Even if he must sacrifice his life, he should still hold fast to his principles without wavering, thus realizing his noble aspirations. Therefore, the "Su Shu" says: if one ultimately does not meet a wise sovereign, then one should preserve oneself until the end, which is precisely this meaning.

初六臀困于株木，入于幽谷，三歲不覿者。以陰爻最居窮下，即是沉滯窮困，居不得安，若處於株木之上，故曰臀困于株木也。處困之時，欲進即二隔其路，欲且處又居之不安，懼於困危，遂乃逃竄，故曰入于幽谷也。困極即通，事之常理，不過數年，困危必釋，可以出矣，故曰三歲不覿也。

The line statement for the first line, "Initial Six," says, "The buttocks are trapped by a tree stump, entering a deep valley, three years without seeing the light." A yin line in the lowest position of the entire hexagram represents being in a state of extreme hardship and stagnation, feeling restless and uneasy, like sitting on a bare tree stump. Therefore, the buttocks are said to be trapped by the tree stump. In times of hardship, it wishes to advance, but the Nine in the Second position blocks the way; it wishes to stay put, but cannot find stability. Because of fear of hardship and danger, it flees and hides, hence retreating into a deep valley. When hardship reaches its peak, it will turn into success, which is a common principle. However, after a few years, the hardship and danger will be removed, and then it will be possible to emerge again. Therefore, it says three years without seeing the light.

九二困于酒食，朱紱方來，利用亨祀，征凶，無咎者。以剛處中，以陽居正，又無偏應。體剛即能濟困，居陰即以謙待物，物之所歸也；處中即德行不邪，無應即心無私黨。有此眾美，即物皆歸已，不勝飽飫，故曰困于酒食也。朱紱，南方祭服也。九二體屬坎卦，坎為北方，言九二有此美徳，陽明方物而來，即東西二方必至，故曰朱紱方來。四方歸向，庶物豐盈，可以亨薦神明，克降其福，故曰利用亨祀也。盈而又進，傾敗道也，以此征行，凶危交至，故征凶。凶禍自已所招，豈合咎怨他人，即得無咎也。

The line statement for the Second Line, "Nine Two," says: "Trapped by wine and food, red sashes will come, it is suitable to hold a sacrifice, going on a campaign brings danger, but there is no blame." Nine Two, being a yang line, is located in the middle of the lower trigram, thus it is in a proper position and has no private favor. Its nature is strong and vigorous, so it can rescue from difficulties; it is in a yin position, so it can treat external things with humility, and thus all things are attracted to it; it is in the central position, so its virtue is not biased; it has no proper response, so it has no private faction. With all these virtues, all things are drawn to it, and the wine and food are abundant, so it is said to be trapped by wine and food. "Red sash" is the ceremonial garment used in the south. Nine Two belongs to the trigram Kan, which corresponds to the north in direction; this means that Nine Two has such virtues that even the products from the southern land of brightness are brought to it, so the east and west will certainly come as well. Therefore, the red sash is coming. With all four directions converging and the products abundant, it is suitable to offer sacrifices to the gods, and the gods descend with blessings, so it is suitable to hold a sacrifice. But after fullness, further advancement leads to downfall; using this attitude to go on a campaign brings danger and difficulties, so it is said that going on a campaign brings danger. Since the danger is self-inflicted, how can one blame others? Therefore, there is no blame.

六三困于石，據于蒺藜，入于其宮，不見其妻，凶者。石者為物，堅剛而不可入，謂九四也；蒺藜之草，有刺而不可踐，謂九二也。六三以陰居陽，不正而處，上無應援，無所之適，志懷剛武，欲親於四，四又不受，如石之堅；欲附九二，二又不許，猶如蒺藜刺而難踐，故曰困于石，據于蒺藜也。無應而行，失其配偶，譬之入於宮中而不見其妻，處困如斯，固其凶矣。

The Line Statement of the Sixth Line says, "It is blocked by a stone, standing on thorned woad, entering its palace, not seeing its wife, calamity." A stone is hard and strong, unable to be penetrated, referring here to the Nine in the Fourth Line. Thorned woad is a plant covered with sharp spines, unable to be stepped on, referring here to the Nine in the Second Line. The Sixth Line is a Yin Line occupying a Yang position, which is improper and forced, and in addition it has no support above, nowhere to go, yet it still harbors a strong and combative spirit. It wants to approach the Nine in the Fourth Line, but the Nine in the Fourth Line does not accept it, like a stone that is hard to penetrate; it wants to rely on the Nine in the Second Line, but the Nine in the Second Line does not allow it, like thorned woad that is prickly and cannot be stepped on. Therefore, it is blocked by a stone and stepping on thorned woad. It acts without proper response, losing its spouse, which is like returning home but not seeing one's wife. Being in such a difficult situation naturally leads to calamity.

九四來徐徐，困于金車，吝有終者。徐徐是疑懼不速之貎也。金車謂九二，以剛處中，如車材強壯也。四欲就初六，懼九二為難，心懷疑懼，不敢速進，是困於九二之金車，故曰來徐徐，困于金車也。有應在初而未相遇，是以有吝；以謙得物，故乃有終也。

The fourth line statement says, "Coming slowly, trapped by the golden carriage, regret, but with a conclusion." "Slowly" refers to a state of doubt and fear, hesitating to move quickly. "Golden carriage" refers to nine two, which is yang and located in the center of the lower trigram, like the strong and solid material of a carriage. Nine four wishes to approach six at the beginning, but fears that nine two will interfere, thus hesitating and not moving quickly, which is being trapped by nine two's golden carriage. Therefore, it comes slowly and is trapped by the golden carriage. Although it has a corresponding line with six at the beginning, it has not yet met, hence the regret; however, it can win others with humility, so it ultimately succeeds.

九五劓刖，困于赤紱，乃徐有說，利用祭祀者。以陽居陽而無謙遜，物則不附；怒其不來附已，乃行劓刖之刑，故異方之人轉更離叛，故曰困于赤紱矣。以剛居中，不昧所見，改修其道，以謙得眾，故用寛徐，人悉歸已，乃有喜恱，故曰乃徐有說。剛而處尊，而用中直，即可亨祭而獲福慶，故曰利用祭祀也。

The Line Statement of the Fifth Line (Nine in the Fifth) says: "Nose-cutting and foot-cutting, trapped by a red sash, then gradually there is relief, suitable for worship." The Nine in the Fifth is a Yang line in a Yang position, strong but not humble, so external things do not come to submit to it. It is angry that others do not submit, so it uses severe punishments such as nose-cutting and foot-cutting. However, this leads to further rebellion from distant people, hence it is said to be trapped by the red sash. But since it is a Yang line in a noble position, its insight is not obscured, and it can change its approach, correct its actions, and win the people through humility. Therefore, it adopts a more lenient and deliberate approach, and the people come to submit, leading to joy, hence it is said that relief comes gradually. Since it is strong and occupies a noble position, and can act with fairness and integrity, it can perform sacrifices and obtain blessings, hence it is suitable for worship.

上六困于葛藟，于臲卼，曰動悔，有悔，征吉者。葛，蔓也；藟，纒繞貎；臲卼，搖動不安貎。上六處困之極，即是困極也。無應乘剛，行即被物纒繞，居則臲卼不安，故曰困于葛藟于臲卼也。曰，思謀之辭也。凡物窮思變，極即謀通。處至困之地，何有通路，故須思謀曰：我若守此，必見不濟，謀逃逸可以免之。發意逃時，其悔乃生，故繫辭云：吉凶悔吝生乎動。是初動而有憂悔。當奔逸冒險之時，又生憂悔；既出險外，即不慮危困，所以征行而獲吉，故曰動悔有悔征吉也。

The line statement for the sixth line at the top says, "Confined by vines, in a state of instability, one considers regret, there is regret, but going forward brings good fortune." "Gé" refers to a vine, "lěi" means entanglement, and "nièwù" means swaying and unstable. The sixth line at the top is at the extreme of the困卦 (Gùn Guà, the Hexagram of Being Entrapped), meaning the situation of being entrapped has reached its peak. It has no corresponding line and is positioned above a strong line, so when it moves, it is caught in entanglements, and when it remains still, it is in a state of instability. Therefore, it is said to be confined by vines and in a state of instability. "Yuè" is a term indicating consideration or deliberation. Whenever things reach an extreme, they must change; when they reach the end, they must seek a way out. When one is in the most desperate situation, where is the way out? Therefore, one must repeatedly consider: if I remain here, I will not be able to get through, but if I plan to escape, I can get out. However, once the thought of escaping arises, regret follows. Therefore, the Great Treatise says: good fortune, misfortune, regret, and hardship all arise from action. This is why one action brings regret. When one actually takes the risk to escape, more regret arises; yet once one escapes from the dangerous situation, there is no need to worry about being entrapped anymore, so going forward leads to good fortune. Therefore, it is said that considering action brings regret, and taking action leads to good fortune.

巽下坎上。井：改邑不改井，無喪無得，往來井井，汔至亦未繘井，羸其瓶，凶。彖曰：巽乎水而上水，井。井養而不窮也。改邑不改井，乃以剛中也。汔至亦未繘井，未有功也。羸其瓶，是以凶也。象曰：木上有水，井。君子以勞民勸相。

The lower trigram is Xun (Wind) and the upper trigram is Kan (Water), representing a wooden bucket in water drawing water up, hence the name Well. The hexagram statement says: Well, the city can be rebuilt but the well remains unchanged; the water does not decrease or increase; people come and go to draw water from the well; when the water is nearly at the well's mouth, the rope is not yet fully drawn out, breaking the water jar, which is dangerous. The commentary on the judgment says: drawing water up from the water, this is the well. The well nourishes people without end. "Changing the city but not the well" is because nine two and nine five are strong and central. "Nearly reaching but not yet drawing up the well" indicates that the achievement is not yet complete. "Breaking the jar" leads to danger. The great image commentary says: water above the wooden bucket, this is the well; the gentleman takes this as a model, comforting the people and encouraging them to help each other.

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。九二，井谷射鮒，甕敝漏。象曰：井谷射鮒，無與也。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。六四，井甃，無咎。象曰：井甃無咎，修井也。九五，井洌寒泉食。象曰：寒泉之食，中正也。上六，井收勿幕，有孚元吉。象曰：元吉在上，大成也。

The line statement for the first line says: The well is full of mud, the water is not drinkable; this abandoned well even attracts no birds. The small image commentary says: The mud in the well is not edible, because it is at the very bottom; the abandoned well has no birds, because it is abandoned by people. The line statement for the second line says: The spring at the bottom of the well can only reach the small fish below, and the water jar used for drawing water is broken and leaks. The image commentary says: The well's spring shooting up to catch the small fish is because it has no suitable match. The line statement for the third line says: The well has been cleaned but no one drinks from it, making me sad; this water is drinkable, and if the king is enlightened, all people will benefit. The image commentary says: The well has been cleaned but is not used, even travelers feel sorrow; seeking the king's enlightenment is for the sake of shared blessings. The line statement for the fourth line says: The well wall is built with bricks and stones, there is no fault. The image commentary says: Building the well wall with bricks and stones is repairing the well. The line statement for the fifth line says: The well water is clear and cold, like cold spring water, suitable for drinking. The image commentary says: Cold spring water is drinkable because the fifth line is central and upright. The line statement for the sixth line says: The well water is drawn up but not covered, with sincere heart, great good fortune. The image commentary says: Great good fortune in occupying the top position is the great achievement of the well's path.

井改邑不改井者。古人穿地汲水以供人用，故謂之井。井以潔淨為義也。邑，民產也，其屋遷移，井體不改，亦猶人之常德，改過不吝，德行有恆，故曰改邑不改井也。

The Hexagram Statement says, "Well, changing the city but not the well." In ancient times, people dug wells to draw water for communal use, hence the term well. The well signifies purity. "City" refers to the settlement where people live; houses can be moved, but the well itself remains unchanged. This is similar to a person's constant virtue: correcting faults without hesitation, and maintaining virtue consistently. Therefore, the city may change, but the well remains unchanged.

往來井井者。往者來者皆汲引之，而不以貴賤汲引改其清潔之性也。無喪無得者，此舉井體有恆，不隨物之遷變，故終日泉注，未嘗言溢；終日汲引，未嘗言竭也。

"Come and go with diligence." Whether people coming or going, they all draw water from the well; the well does not change its clean nature because the people drawing water are of high or low status. "No loss, no gain" means that the well's essence remains constant, not changing with external circumstances. Therefore, all day long water flows into it, yet it does not overflow; all day long people draw water from it, yet it does not run dry.

汔至亦未繘井，羸其瓶，凶者。繘，綆繩也；汔，將至之義；羸，舒展也。言汲水將至井口，其綆猶未盡出，而鉤舒繩斷，傾覆其瓶，即是勞而無功。喻人行其恩德，須善始令終；若有始無終，不能永保其故，就人事言凶也。書云：為山九仞，功虧一簣是也。

"The water is almost drawn up to the well mouth, but the rope has not yet fully pulled out; the hook is loose and the rope breaks, causing the jar to be overturned, resulting in wasted effort and nothing achieved." "Zi" refers to the rope used for drawing water, "Qi" means about to arrive, and "Ling" means looseness or slackness. This describes a situation where the water is nearly brought up to the well's mouth, but the rope has not yet been completely pulled out, the hook becomes loose, the rope breaks, and the jar is overturned, leading to wasted effort and no results. It is used to illustrate that when people perform good deeds, they must start and finish well; if they start but do not finish, they cannot maintain their original achievements, and this is considered an unfavorable outcome in human affairs. The Book of Documents says that building a mountain nine仞 high, if only one basket of soil is missing, all the previous effort is wasted, which is exactly the same principle.

象曰：木上有水，即是汲水而上，井之象也。君子以勞民勸相者，勞，賚；相，助也。井之為義，養而不窮，以勞賚之恩，勸恤勤恵，令助百姓，使有成功。故周正云：勸助民人，使功日濟是也。

The Great Image Commentary says, "Wood above water," which refers to drawing water up with a wooden bucket, exactly the image of a well. "The superior man thus exerts himself to comfort and reward the people and assist them." "Exerting himself" means comforting and rewarding, while "assist" means helping. The meaning of the well is to nourish people without end; thus, the superior man uses the grace of comfort and reward to encourage and support the people, urging them to help each other, so that undertakings can be accomplished. Therefore, the Zhou said: encouraging and assisting the people so that achievements gradually come to fruition, this is precisely the meaning.

初六井泥不食，舊井無禽者。初六最處井底，即是井下淤泥沉滓而不可食。井既舊穢，不曾淘渫，即禽鳥賤類而尚不向，即人與禽俱在棄舍，故曰舊井無禽。喻人不潔已修行，為人所棄是也。

The line statement for the first line, "Initial Six," says, "The well has mud at the bottom, and the old well has no birds." The initial six is at the very bottom of the well, where mud and filth have accumulated, making the water unfit to drink. Since this well has long been polluted and has never been cleaned or dredged, even birds, which are lowly creatures, do not come near it. This shows that both people and birds have abandoned it, so it is said that the well is abandoned even by birds. This is a metaphor for a person who does not cultivate virtue and is therefore rejected by others.

九二井谷射鮒，甕敝漏者。鮒，井底小魚也。夫井之為道，以下給上為義。今九二與初六相近而附於初，即是附給下之義，如以溪谷之水，從上注下，射轍鮒魚，故曰井谷射鮒也。井不上汲，反以下注，失井之道，又似甕之破漏，出水而注下，故曰甕敝漏也。子夏傳曰：鮒是蝦蟆也。

The line statement for the second line, "Nine in the Second," says, "The well bottom shoots minnows, the jar is broken and leaks." "Minnows" refer to small fish at the bottom of the well. The principle of a well is to supply water from below to above. Now, the second line is closely adjacent to the first line and depends downward on the first line, which becomes supplying downward, like water from a mountain stream flowing down and splashing onto the small fish. Therefore, the spring at the bottom of the well only reaches the small fish. The well water does not rise upward but flows downward, thus losing the original meaning of a well. It is also like a broken jar leaking water, which leaks downward. The "Zixia Commentary on the Changes" says that "minnows" refer to frogs.

九三井渫不食，為我心惻，可用汲，王明並受其福者。為猶使也；渫，治也。言井既淘渫修治，其水清潔，可以食之，猶人德行已成，可以任用。今既不食，即使我中心惻愴，故曰井渫不食，為我心惻。若王者明鑑，用我以為輔弼，既喜其行，又欽其用，故曰王明並受其福也。得人助己而化洽，民之有幸，故獲其福矣。

The third line statement says, "The well has been cleaned but is not used, causing me sorrow in my heart. It can be drawn from, and if the king is wise, he will share in its blessing." "为" is equivalent to "make" or "cause," and "渫" means to clean or purify. This means that the well has already been cleaned and is pure, making it suitable for drinking. This is like a person whose virtue has been cultivated and is ready to be used. Now, however, no one is using it, which causes me sorrow. Therefore, the well is clean but unused, causing me distress. If the king is wise and appoints me as his minister, then I will be happy about his virtue and respect his ability. Thus, if the king is wise, all will share in the blessing. When the king gains the help of a virtuous person and his teachings spread widely, this is a blessing for the people, so everyone receives a blessing.

六四井甃無咎者。甃猶修治也，壞處以磚甃壘也。六四得位無應，得位即可以自處，無應即不可以行。其猶人之為道，無施行之功，即可以修德自處，故無咎也。

The Line Statement for the Fourth Line, "Six in the Fourth," says, "The well is repaired, no blame." "Repaired" refers to the act of repairing and maintaining, meaning the broken parts of the well wall are reinforced with bricks and stones. The Fourth Line is in the correct position but has no corresponding line. Being in the correct position allows it to remain stable and self-restrained, but lacking a corresponding line means it cannot take action. This is like a person's way of dealing with the world. Since there is no opportunity to achieve accomplishments, one can cultivate virtue and remain at ease, thus avoiding blame.

九五井洌寒泉食者。洌，清潔也；寒者，表清潔之義也。餘爻不當貴位，皆修德待用；九五既居尊位，能擇人而用之。以剛居中，下無私應。剛中即能斷制非妄，下無私應即無偏曲之心，猶剛正之主不任貪濁之臣，必須行潔賢明而後始用，故曰寒泉食也。

The Line Statement of the fifth line, "Nine Five" (九五), says, "The well water is clear and cold to drink." "Clear" indicates purity, and "cold" also signifies cleanliness. All other lines do not occupy a position of honor and can only cultivate virtue in waiting for appointment. However, since the Nine Five is already in a position of honor, it can select and employ capable people. It is a yang line located in the center of the upper trigram, and there is no biased correspondence below it. Being strong and centered, it can make decisions without acting recklessly; having no biased response below, it has no partiality or favoritism. This is like a just ruler who will not employ corrupt ministers, but will certainly appoint those who are virtuous and capable. Therefore, it is said to be like cold spring water that is clear and drinkable.

上六井收勿幕，有孚無吉者。凡五榖收成倍於常年者曰收也。上六處井之極，井道大成，如五榖之有收成，故曰井收也。幕是覆蓋也。井既大成，不須覆蓋，而不私其利，使天下悉皆汲引，即是信被天下而致大成，故獲大吉，故曰勿幕有孚元吉也。

The line statement of the sixth line at the top says, "The well is filled but not covered, with sincerity and great good fortune." (The original text mistakenly writes "wu ji" instead of "yuan ji," but we retain it as is.) Whenever the harvest of five grains is double the usual amount, it is called "shou." The sixth line at the top is at the extreme of the Well hexagram, indicating that the nourishing function of the well has been fully realized, just as the harvest of five grains is abundant. Therefore, it is said "the well is filled." "Mu" means to cover. Since the well has already been fully realized, there is no need to cover it, nor should its benefits be kept for oneself; instead, everyone should be able to draw water from it. This represents sincerity spreading throughout the world and achieving great success, thus resulting in great good fortune. Therefore, it is said that without covering and with sincerity, great good fortune is achieved.