The hexagram of Ascending (Wind above Earth) consists of the trigram Xun (Wind) below and Kun (Earth) above.

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。剛上而柔下，剛柔之分也；柔而升於上，則時焉而已，故曰柔以時升。其升也，必有巽順之道、剛中之才，而又有見應上之時，然後升而亨。

The hexagram Sheng has the trigram Xun below and Kun above. The hexagram statement says: "Sheng, great success; it is appropriate to meet a great person, without worry; going south is auspicious." The commentary on the judgment says: "Yin and flexibility follow the right time to ascend, humble and gentle, Yang and strength reside in the center and have a corresponding relationship above, thus achieving great success. 'Meeting a great person, without worry' indicates good fortune; 'Auspicious to go south' indicates the realization of one's aspirations." Yang is above and Yin is below, which is the natural position of Yang and Yin. Now Yin ascends to the upper position, which is only due to the right timing, so it is said 'Yin rises with the right timing.' Its ascent requires the way of humility and gentleness, the virtue of strength and uprightness in the center, and the favorable timing from above, then it can achieve success.

夫山殺瘦、澤増肥、水息淵、木消支者，物惡乎為上也。今柔以時升而無巽順之道，則其升為陵犯；無剛中之才，則其升為循縁。雖有巽順之道、剛中之才而不見應於上，則亦不能升，雖升而必困，故巽而順、剛中而應，是以大亨也。

Mountains are reduced and become thin, while marshes are increased and become full. Water grows in deep valleys, and trees lose their branches. This shows that all things dislike being in a superior position. Now, if the yin and flexible forces rise up without the way of humility and gentleness, their ascent becomes an act of overstepping and offending. If there is no strong and central virtue, their ascent becomes clinging and dependent. Even if there is both humility and strength, but there is no support from above, they still cannot rise. Even if they do rise, they will surely encounter difficulties. Therefore, one must be humble and gentle, with strength that responds appropriately, to achieve great success.

升以進為事，而其才又柔順、上為志者也。以順上為志而不用見大人，則其失言亦將由之矣，其過行亦將隨之矣。用見大人，以順上為志，所謂事聖君有聽從無諫爭也，何疑之有哉？故曰用見大人勿恤，有慶也。

The hexagram "Ascending" takes advancement as its fundamental principle, and its nature is gentle and compliant, with a mind inclined to obey above. If one's mind is inclined to obey above but the person observed is not a great person, then improper words will arise and wrong actions will follow. But if the person observed is a great person, and one's mind is inclined to obey above, then this is exactly what Xunzi meant when he said, "Serving a wise sovereign, one only obeys and does not advise." What then is there to doubt? Therefore, it is said, "Seeing a great person, there is no need to worry, for there is a celebration."

南征吉，動而趍明也。君子靜則嚮晦，動則趍明；動不趍於明，則?行而已，往則觸機蹈穽，故必能南征然後吉也。象曰：地中生木，升，君子以順徳，積小以髙大。地中以順而進，自乎毫毛至於合抱，故順徳積小以成髙大。君子之進徳也，其學有時，其入有序；因其時，循其序，不躐等，不先時，優遊委蛇，循循以進，故能自可欲之善積至於不可知之神，莫之能御也。

"Southward campaign is auspicious," meaning to take action toward brightness. When a gentleman is at rest, he follows the darkness and rests; when he acts, he moves toward brightness. If one acts without moving toward brightness, it is like wandering blindly in darkness, soon encountering obstacles or falling into traps. Therefore, one must first "southward campaign" before it becomes auspicious. The Great Image Commentary says: "Trees growing from the earth represent the image of the Ascending hexagram; the gentleman thus cultivates his virtue, accumulating small things to achieve greatness." Trees grow from the earth, advancing in a natural way, from a hair's thickness to a girth that can be embraced, hence cultivating virtue by accumulating small things to reach great heights. A gentleman enhances his virtue, his learning follows a sequence, and his deepening has order. By following the sequence and order, without overstepping or rushing ahead, proceeding calmly and step by step, he can progress from "desire is called good" to "saintly and unknowable is called divine," unimpeded by anyone.

初六：允升，大吉。象曰：允升大吉，上合志也。九二以剛中之才見應於上而升，升之有喜也；初六信而從以升，而見大人者也，蓋得所附，是以大吉也。九二：孚乃利用禴，無咎。象曰：九二之孚，有喜也。升自下而交於上，苟不出於至誠，未有能獲於上者。九二之孚，可用薄祭以交於鬼神，則其誠至矣，是以無咎，象曰謂之有喜也。蓋人神一道也，能事人然後能事神；九二孚乃利用禴，可謂能事神矣，於事人也何有？

The line statement for the first line says: "With sincerity, ascending, great good fortune." The small image commentary says: "With sincerity, ascending, great good fortune, is in harmony with the will above." The second line, with its strong and upright quality in the center, is supported by above and ascends, and this ascent brings joy; the first line follows it with sincerity and ascends, thus meeting the great person, showing that it has found the right object to rely on, hence great good fortune. The line statement for the second line says: "With sincerity, one can offer a light sacrifice, without calamity." The image commentary says: "The sincerity of the second line brings joy." Ascending from below to meet above, if not from the utmost sincerity, one cannot gain recognition from above. The sincerity of the second line allows it to offer a light sacrifice to meet the spirits, and that sincerity is at its peak, hence no calamity. The small image calls it "bringing joy." Human beings and spirits are fundamentally the same; one can serve people before serving spirits. The second line, with sincerity, can offer a light sacrifice, which can be said to be able to serve spirits; then, serving people is nothing difficult.

九三：升虛邑。象曰：升虛邑，無所疑也。此湯武之升也。才雖剛過而道不失順，天人其交歸矣，是以其升若升虛邑，前無為之難者也。邑之小固不足以阨其沖，而又虛焉，則其升甚易也。

The third line statement says: "Rise into an empty city." The Small Image Commentary says: "Rising into an empty city is without doubt." This refers to the ascent of Tang of Shang and Wu of Zhou. Although their nature was overly strong, their conduct did not lose flexibility and gentleness. The mandate of heaven and the hearts of people all aligned with them, so their ascent was like entering an empty city, with no obstacles ahead. The city itself was small and could not block the pass, and何况 it was empty, so the ascent was extremely easy.

六四：王用亨于岐山，吉無咎。象曰：王用亨于岐山，順事也。此文王之升也。下有所事，時未可以升，則順以事上，用是故能亨於所國之岐山焉。升之為道，視地中之木而已；木可以極髙大之理，然方起於毫末而求為髙大，則助長為害矣，故文王不得先時，而武王不能後時也。

The line statement of the fourth line says: "The king holds a sacrificial ceremony on Mount Qi, which is auspicious and without misfortune." The Small Image Commentary says: "The king uses sacrifice on Mount Qi, which is a form of gentle service." This refers to King Wen's ascent. There are still people below who need to be served, and the time is not yet ripe for ascent, so one should serve the sovereign gently. Because of this, King Wen was able to hold a sacrificial ceremony on Mount Qi in his own fief. The principle of ascent can be understood by looking at trees in the earth; trees naturally grow to great heights, but if they are forced to grow tall from a tiny beginning, it would be like pulling up seedlings to help them grow, which brings disaster. Therefore, King Wen could not act before the time, and King Wu could not act after the time.

六五：貞吉升階。象曰：貞吉升階，大得志也。階者，平易而有等，以漸升而得位者也。舜禹之事，聖人之所欲也；湯武之事，豈聖人之所欲哉？故升階為大得志焉。夫聖人之志必至於是而後為得志歟？孟子曰：中天下而立，定四海之民，君子樂之。樂之者，樂行道也，謂之大得志，亦以所樂在此耳。

The line statement of the fifth line says: "Maintaining correctness brings good fortune, ascending the steps." The small image commentary says: "Maintaining correctness brings good fortune, ascending the steps, which greatly realizes one's aspirations." Steps are level and have ranks, ascending gradually to attain a proper position. The events of Shun and Yu receiving the mandate were what the sages desired; but the campaigns of King Tang of Shang and King Wu of Zhou, were these what the sages desired? Therefore, "ascending the steps" is called "greatly realizing one's aspirations." The aspirations of the sages must surely reach this point to be considered fulfilled. Mencius said: "Standing in the center of the world, pacifying the people of the four seas, the gentleman takes pleasure in this." The pleasure lies in promoting the great way; calling it "greatly realizing one's aspirations" is precisely because the pleasure is found here.

上六：?升，利于不息之貞。象曰：?升在上，消不富也。升至於?則極矣，?而猶升，其升必困，此舜所以辭耄期也。若施於進徳則利，故利於不息之正；蓋進徳惡夫畫也，升不息則窮髙極逺而至深厚，終乎為聖人矣，利莫大焉。

The line statement of the sixth line at the top says: "To rise up even in darkness, it is advantageous to maintain unwavering uprightness." The small image commentary says: "To rise up in darkness and occupy the highest position, is to diminish and lack abundance." To rise up into darkness is to reach the extreme; having already reached darkness and still rising, the rising must be difficult, which is why Yu Shun declined on the grounds of old age. However, if this unceasing movement is applied to cultivating virtue, it is beneficial, hence the statement "advantageous to maintain unwavering uprightness." Cultivating virtue most avoids self-imposed limitations; continuous rising allows one to reach the highest and distant, and arrive at depth, eventually becoming a sage, and there is no greater benefit than this.

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。二卦之剛皆揜於柔矣。剛有健行之才而無所施，此所以為困也。君子雖無所施，其無所不裕者固自若也；且危而遂顛、險而遂陷，則無事乎有徳矣，故險而說、困而不失其所亨，其唯君子乎。

The hexagram "Kun" has the lower trigram Kan (Water) and the upper trigram Dui (Lake). The hexagram statement says: "Kun, meaning困境, is smooth; holding to the correct path, the great man is auspicious and free from calamity; words are not believed." The commentary on the judgment says: "Kun means that the yang is obscured by yin. Being in a dangerous situation yet feeling joyful, though in困境, not losing the way to smoothness, perhaps only the gentleman can do so. Holding to the correct path brings auspiciousness to the great man because the yang is in the center; words are not believed because overemphasizing speech leads to困境." Both the upper and lower trigrams have their yang obscured by yin. The yang has the ability to act vigorously but has nowhere to be expressed, which is called "困境." The gentleman, though unable to express himself, still maintains his broad-mindedness. Moreover, if one collapses when encountering danger or falls intopredicament when facing peril, then virtue is unnecessary. Therefore, being in a dangerous situation yet feeling joyful, though inpredicament, not losing the way to smoothness, perhaps only the gentleman can do so.

險者，人之所憂；而困者，動而見窒者也。今險以說，則是心有以自說而不以天下之憂為憂者也；困而不失其所亨，則是身有以自亨而不以天下之窒為窒者也，非君子而能若是乎？君子雖險以說，然陷於險而不得免者；雖困而不失其所亨，然揜於困而無所逃也。如是則逺害避咎之際，不能不失其正；能不失其正而履險居危如居安者，大人而已，故曰大人吉，以剛中也。剛則健行而不陷，中則強立而不倚，以此處困，故正不失也。

"Xian" refers to what people worry about; "Kun" means being obstructed as soon as one moves. Now, if one is in a dangerous situation yet remains joyful, it is because the mind has its own source of joy and does not take the worries of the world as one's own; though obstructed, one does not lose the ability to be prosperous, meaning one has its own way of being unimpeded and does not take the obstructions of the world as one's own. Who but a gentleman could be like this? A gentleman may be in a dangerous situation yet remain joyful, but he is still trapped in danger and cannot escape; though obstructed, he does not lose his prosperity, yet he is still confined and has nowhere to flee. In such a situation, when it comes to avoiding misfortune and wrongdoing, one is bound to lose the right path. Only a great person can remain on the right path and be secure in danger as if in safety. Therefore, it is said, "The great person is auspicious, because of his strong and central nature." Being strong means acting with vigor without falling into peril; being central means standing firm without leaning to one side; thus, even inpredicament, the right path is not lost.

兌為口舌而在上體，有尚口之象。且人之未信，則忠諫以為厲已，況群小之盛，欲揜君子，而欲以辨說自解乎？欲以辨說自解，益足以致困，故曰有言不信，尚口乃窮也。象曰：澤無水，困，君子以致命遂志。澤有水則足以及物，澤無水則非徒利不足以及物而已，且無以利其身，故其象則為困。君子之道足以通天地、亨萬物，而況其身乎？以君子而無所逃困，則命也，非力之能爭也，於是君子以致命遂志。致命而不致力，則志自遂矣，所以險以說、困而不失其亨也。

The trigram Dui represents speech and is located in the upper position, symbolizing a tendency to rely on words. Moreover, when others do not trust you, sincere advice is regarded as a threat to oneself. How can one expect to be vindicated through argument when petty people are powerful and intent on concealing the virtuous? Attempting to justify oneself through speech will only lead to greater difficulties. Therefore, it is said, "When words are not trusted, relying on speech leads to ruin." The Great Image Commentary states, "A marsh without water is the image of the hexagram Guan; the gentleman thus sacrifices his life to fulfill his aspirations." A marsh with water can benefit all things, but a marsh without water not only fails to benefit others but also fails to benefit itself. Hence, its image is "Guan" (confinement). The way of the gentleman is sufficient to connect heaven and earth, to harmonize all things, so how could he fail to escape confinement? If a gentleman cannot escape confinement, it is fate, not something that can be contested by strength. Therefore, the gentleman sacrifices his life to fulfill his aspirations. By giving his life without striving, his aspirations naturally come to fulfillment. This is why he can remain joyful in adversity and remain harmonious even in hardship.

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。在下而無能為者，臀也，初六之象也。木有庇下之道，茂其枝葉；而徒有株焉，則不能庇其下矣。九四困於九二而不能庇初六，既無能為之才，而所應又無庇下之道，此非所困而困焉。處坎險之底而體暗下之性，則入于幽谷者也；進則困于株木而不見庇，退又入于幽谷而不得達，此困而失其所亨者也。是過三歲則必出而覿明也。

The line statement for the first line says: "The buttocks are pressed by a bare tree stump and fall into a deep valley, not seeing people for three years." The small image commentary says: "Entering the dark valley, it is dark and unclear." Being at the very bottom and doing nothing, it is the buttocks, which is the image of the first line. A tree originally has the function of shading the area below because its branches and leaves are dense; but if only a bare stump remains, it can no longer shade the area below. The nine in the fourth line is trapped by the nine in the second line and cannot protect the first line. The first line has no ability to act, and the nine in the fourth line also lacks the ability to protect below, so it is wrong to be trapped, yet it is trapped. It is at the very bottom of the danger of the kan trigram and has a nature that is dark and lowly, which is "entering the dark valley." Advancing is blocked by the tree stump and no protection is obtained, retreating leads to falling into the dark valley and no way out, so it is trapped and loses its success. However, after three years, it will certainly emerge and see the light again.

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。九五中正在上，有需于酒食之才，方困於劓刖，施不得以及下，而九二不得所需焉，則困于酒食者也。然九五乃徐有說，理不終困，方將來而應二，故曰朱紱方來。

The statement for the second line says: "Trapped in the lack of wine and food (insufficient俸禄), the red sash is about to be presented, which is favorable for sacrifices; if one goes to war at this time, it will be dangerous, but there will be no calamity." The Small Image Commentary says: "Trapped in the lack of wine and food, it is in the center and about to have blessings." The ninth line in the fifth position is upright and occupies the upper position, possessing the quality of the "Need" hexagram's "Need for wine and food," which nurtures people. However, at present, it is trapped in the calamity of "nose and foot amputations," and the benevolent influence cannot descend, so the second line does not receive what it needs, which is why it is "trapped in the lack of wine and food." However, the fifth line will eventually gradually escape from this困境 and be joyful, because in principle, it will not remain trapped forever, and it is about to correspond with the second line, so it says "the red sash is about to come."

朱紱者，天子之所以飾下者也。朱紱雖有飾下之象，異乎株木無庇下之才，然能飾乎身而無所加乎人，以其尚處困故也。亨祀者，人臣之所以事宗廟也；祭祀者，天子之所以事百神也。臣得君然後能保宗廟，故九二朱紱方來則利用亨祀也；君得臣然後能爭百神，故九五困於朱紱、乃徐有說，則利用祭祀也。

"The red sash" is used by the Son of Heaven to adorn his ministers. Although the red sash symbolizes the image of covering below, it differs from the withered tree stump that cannot protect what is beneath it. Yet the red sash can only adorn itself and cannot benefit others, because it is still in a state ofpredicament. "Ritual sacrifice" is used by ministers to serve the ancestral temple, while "worship" is used by the Son of Heaven to serve the myriad spirits. Ministers can only preserve the ancestral temple after obtaining the sovereign, so the line nine in the second, "the red sash is about to come," leads to "it is advantageous to perform ritual sacrifice." The sovereign can only communicate with the myriad spirits after obtaining the ministers, so the line nine in the fifth, "trapped by the red sash," then "gradually finds relief," leads to "it is advantageous to perform worship."

六三：困于石，據于蒺藜，入于其宮，不見其妻，凶。象曰：據于蒺藜，乗剛也；入于其宮，不見其妻，不祥也。石，止而不動，上六也；蒺藜，剛而善傷，九二也。且以困而視夫蹇與坎，難尤甚焉，則是困者難之極也。物極必反，故困不能久。若初六闇下，猶三歲不覿焉，是以得其所困與非所困而困，固有辨也。

The line statement of the third line says: "Being trapped by a stone and sitting on thorns; returning to one's home, but not seeing one's wife, which is ominous." The Small Image Commentary says: "Sitting on thorns indicates riding over a yang line; entering one's house but not seeing one's wife indicates misfortune." "Stone" is stationary and refers to the sixth line at the top; "thorns" are hard and prickly and refer to the second line with a yang number. Moreover, comparing the hexagram of "Obstruction" with those of "Obstruction" and "Cessation," its difficulty is especially severe, showing that "obstruction" reaches its extreme. When things reach their extreme, they must reverse, so obstruction cannot last long. Like the first line, which is dark and low, one would not see people for only three years. Thus, being in a situation of obstruction when it is appropriate, and being in obstruction when it is not appropriate, are fundamentally different.

困不足責也，所困也，以困之既終，則復得酒食之養也。乃若困于石，則非所困而困焉者也；以困之既終，則亦頑然不動，猶若困之初也。上既困于石，非所困而困；又據于蒺藜，非所據而據，名辱身危，自底於滅，不祥莫甚焉。妻固所有之妻，猶不見，況非其應乎？

When one is in a difficult situation and remains trapped, it is not worth blaming, for it is already in a confined position; when the hardship ends, it will naturally be able to receive food and drink again. As for being "trapped by a stone," this is when one should not be trapped but is trapped; when the hardship ends, it remains stubborn and unmoving, just as it was at the beginning of the hardship. Being trapped above by a stone is an unnecessary confinement; sitting on thorns is an unnecessary occupation. One's reputation is disgraced and oneself is in danger, leading to self-destruction, and there is no greater misfortune than this. One's own wife, who should be one's own, is still not seen, let alone someone who is not in harmony with oneself.

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。九四所志在應初，而九二為之難，不敢亟犯以進也，故曰來徐徐。蓋九二有朱紱方來之勢，而九五有乃徐有說之理，假少頃則二自應五，弗復為初九之難矣，九四所以來徐徐而俟之也。

The statement of the fourth line says: "It comes slowly, being trapped by a carriage adorned with gold, there is regret, but there is a good outcome." The Small Image Commentary says: "Coming slowly, indicates the mind is below; although the line is not in the proper position, there is someone who supports it." The fourth line's mind is to respond to the first line, but the second line creates an obstacle, so it does not dare to advance hastily, hence "coming slowly." Because the second line has the situation of "a red sash is about to come," and the fifth line has the reasoning of "then it gradually becomes harmonious," after some time, the second line will naturally go to respond to the fifth line, and thus no longer obstruct the fourth line and the first line. Therefore, the fourth line comes slowly and waits for the right opportunity.

金車謂九二也。夫金剛而能變，能變明非牽於初者也；車方以載上，載上則非比下者也。九二之才如此，而四反畏之，徐徐不敢進，所以為吝也；所以有終者，為其有與，不終為物奪也。九五：劓則困于赤紱，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。上見揜於柔而害其通，故稱劓；下見陵於剛而害其行，故稱刖。則赤紱者，人臣之所以飾下也，謂九二也；九二自賁其身，又且飾下而不應上，故曰困于赤紱也。

"The term 'golden carriage' refers to the second line with a yang number. Gold is hard but can be shaped, and its ability to change indicates that it is not controlled by the first line with a yin number. A carriage is square and carries the superior, and its carrying the superior indicates that it does not closely associate with the lower. The quality of the second line is like this, yet the fourth line fears it and comes slowly, hesitating to advance, hence 'difficulty'. It is said to 'have a conclusion' because it has a companion (the first line), and thus will not be taken away by others. The statement of the fifth line says: 'Suffering the punishment of having the nose cut off and the feet amputated, confined by a red sash; gradually there will be joy, and it is favorable to perform worship.' The Small Image Commentary says: 'Cutting off the nose and amputating the feet, indicates that the mind's purpose has not yet been realized; gradually there will be joy, because it is upright and just; being favorable to perform worship, is to receive blessings.' Above, it is obstructed by a yin line, hindering its progress, hence 'cutting off the nose'; below, it is pressed by a yang line, hindering its movement, hence 'amputating the feet.' 'Red sash' is used by a minister to adorn subordinates, referring to the second line. The second line is only concerned with adorning itself and adorning the lower, without responding to the fifth line, hence 'confined by the red sash.'"

九五上見揜於柔、下見陵於剛，則與六三進而困于石、退而據于蒺藜亦無以異也；而九五乃徐有說者，以九五中直故也。蓋中立而不倚其身，直行而不迃其心，則雖不得乎明必得其幽，雖不利乎先必利乎後，此同人九五所以先號咷後笑，而困之九五所以乃徐有說也。有說則九二來應而得臣矣；得臣故利用祭祀。何則？尊上帝在乎籲俊故也；籲俊乃可以尊上帝，況百神乎？宜其祭祀而受福也。

Nine in the Fifth is covered above by yin and pressed below by yang, which is no different from Six in the Third advancing and being blocked by a stone or retreating and sitting on thorns. Yet Nine in the Fifth ultimately escapes gradually and feels joy, because it is upright and straight. Maintaining the center without leaning to one side, proceeding straight without inner twists, then even if there is no visible reward, there will certainly be a hidden reward; even if there is difficulty ahead, there will certainly be benefit afterwards. This is why in the hexagram 'Tong Ren' (Union), Nine in the Fifth 'first wails and then laughs', and in the hexagram 'Kun' (Obstruction), Nine in the Fifth 'eventually finds relief'. When there is joy, Nine in the Second comes to correspond and brings a virtuous minister; having a virtuous minister, therefore 'it is advantageous to perform worship'. Why? Because the 'Book of Documents' says that honoring the Supreme Deity lies in employing outstanding talents; only by employing outstanding talents can one honor the Supreme Deity, let alone the hundred spirits. By performing worship and receiving blessings, it is naturally appropriate.

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。上六牽於初，困于葛藟者也；乗於五剛，困于臲卼者也。初柔不可牽，則逺之可也；五剛不可乗，則去之可也。此困之終，有自通之路，可以行而求吉之時；若自為謀曰動而有悔，則有悔必矣。其所以自謀如此而不礙於行者，以不豫決陰之性故也。

The line statement of the sixth line at the top says: "Being entangled by vines and in a state of instability; if one says 'one movement will lead to regret,' then indeed there will be regret; but going out is auspicious." The Small Image Commentary says: "Being entangled by vines indicates being in an improper position; saying movement will bring regret and indeed there is regret, only action brings auspiciousness." The sixth line is pulled by the first line, which is "being entangled by vines"; dominating the five yang lines above is "being in a state of instability." The first line is weak and should not be pulled, so one should distance oneself from it; the five yang lines should not be dominated, so one should leave them. At this time, thepredicament is coming to an end, and there is naturally a path to be taken, so it is a time to act for auspiciousness; if one hesitates and says "one movement will bring regret," then indeed there will be regret. It hesitates yet still acts because it has not decided things in advance—that is the nature of yin.

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。

The hexagram Well has the trigram Wind below and Water above. The hexagram statement says: "Well, the city and its people may change, but the well remains unchanged. The water of the well neither decreases nor increases, and people come and go to draw water from it. It seems about to be drawn up, but the rope has not yet been pulled out of the well, and the jar is broken, resulting in misfortune." The commentary on the judgment says: "Drawing water from the depths of the water is the well; the well nourishes people without end. Changing the city but not the well is because the second and fifth lines are strong and central. It is almost reached but not yet drawn up, so it is not yet successful. The jar is broken, hence misfortune."

井之為卦，巽下而坎上，巽乎水而上水，卦之所以為井也。井譬則性也。君子學以修性，則巽乎水之象也；既盡性矣而推之以及物，則上水之象也。井之為卦，甃之渫之以養其源，則汲之而不窮；人之性知所以養之，則動而愈出，亦猶井而已矣，故井養而不窮也。

The hexagram "Well" has Xun (Wind) below and Kan (Water) above. It represents going deep into the water and drawing it up, which is why it is called "Well." A well is like a person's nature. A gentleman cultivates his nature through learning, which is the image of going deep into the water. Once he has fully developed his nature and extended it to all things, this is the image of drawing the water up. A well, when its walls are built and its mud is removed to nourish its source, will never run dry. Similarly, when a person's nature is properly cultivated, it will never run out, and the more it is used, the more it flows, just like a well. Therefore, it is said, "The well nourishes without end."

養源於內而用之不窮，則眾共資之以為生、利之以為說，故邑可改也。遷都改邑，重事也；邑可改而井不可改者，立本之有地也。剛中者，天徳之盛也；天命之謂性，則剛中之徳固其所性之中矣，以是立本，故不可改，亦猶天之不可變也。

From its original source, the essence is inexhaustible and nourishing. People rely on it for survival and rejoice in its benefits, hence cities can be relocated. Changing the capital or the city is a major undertaking; cities can be changed but wells cannot, because the fundamental basis of existence has its own fixed place. "Being strong and centered" represents the grandeur of Heavenly Virtue. The Doctrine of the Mean states, "What Heaven endows is called nature." Therefore, the virtue of being strong and centered is inherently the "center" within one's nature. It is used to establish the fundamental basis, hence it cannot be changed, just as Heaven itself cannot be changed.

傳曰：聖人外化而內不化。改邑，所謂外化也；不改井，所謂內不化也。外化所以趍時，內不化所以立本也。故徳之地而不可改，則孟子所謂分定是也。分定，則窮居不損，何喪之有？盛行不加，何得之有？故曰無喪無得也。無得喪於其心，故往者取之，來者取之，取舍不同而吾之為井一也，故曰往來井井。

The Zhuangzi says: "The sage changes his outward appearance according to things, but keeps his inner self unchanged." "Changing the city" refers to changing one's outward appearance according to things, while "not changing the well" refers to keeping one's inner self unchanged. Changing outwardly is to conform to the times, while keeping inner self unchanged is to establish the fundamental. Therefore, the place where virtue is rooted cannot be changed, which is what Mencius refers to as "determined roles" (fixed duties). Once the fixed duties are determined, then even in poverty one does not diminish, so what can be lost? And even when flourishing in the world one does not increase, so what can be gained? Therefore, it is said "no loss, no gain." Since the mind has no gain or loss, those who go away come to draw water, and those who come also come to draw water; although choices and rejections differ, I remain as a well, always the same. Therefore, it is said "coming and going, the well remains steady."

九二巽乎水而在中，汔至者也；然未出，則未繘井者也；無應乎上，則羸其瓶者也。井以上出為功，今未繘井而羸其瓶，是以凶也。象曰：木上有水，井，君子以勞民勸相。不改井者，言性也；井道不可不革者，言治性也。性治而後善，則必以五教率天下而性其逸惰之民，故曰勞民；民勞則善心生矣。然民之勞也，有欲為之志而無能為之才者有矣，有能為之才而無慾為之志者有矣。無慾為之志，則君子勸之，勸之則知勉矣；無能為之才，則君子相之，相則有成矣。

Nine in the Second position goes deep into the water and is in the central position, which is 'about to come up'; yet it has not yet reached the well mouth, which is 'the well rope has not come out of the well'; above it there is no corresponding line, which is 'the bottle has been broken'. The well's function is to bring water up, but now the well rope has not yet come out of the well mouth while the bottle has already been broken, hence it is dangerous. The Great Image Commentary says: 'A wooden bucket filled with water is the image of the Well hexagram; the gentleman thus comforts the people and encourages them to help each other.' 'Not changing the well' refers to nature, 'the well path must not be neglected' refers to cultivating one's nature. Only after one's nature has been cultivated can goodness arise, so it is necessary to use five kinds of education to govern the world and restore the people's nature from their ease and laziness, hence it is said 'to labor the people'; when the people labor, goodness arises. However, among the people, some have the will to do something but lack the ability, while others have the ability but lack the will. Those without the will, the gentleman encourages them, and by encouraging them they will strive; those without the ability, the gentleman helps them, and by helping them they will succeed.

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。初六以陰在下而上無應以引之，井泥不食者也。禽之於井無澤，無禽向之則井道廢矣。然則其不食，非特不如九三之不食也，乃為時之所舍者也。

The line statement for the first line says: "The well at the bottom is full of mud, and the water is not drinkable; the abandoned well even attracts no birds." The small image commentary says: "The mud in the well is not edible because it is at the bottom; the abandoned well has no birds because it has been abandoned by circumstances." The first line, with a yin line at the very bottom and no corresponding line above to support it, is exactly "the mud is not edible." Birds do not come to this well for nourishment, so even birds avoid it, and the well's function is abandoned. Thus, its "not being edible" is not just inferior to the "not being edible" of the third line, but rather it is being abandoned by circumstances.

夫井有不窮之用，可以應無方之求；苟不可以應無方之求，則是其養之未至也。故井道必期於食，食之然後井之功成焉。若夫既可食矣而不見食，則命也，吾無喪焉，九三之不食是矣。

A well has an inexhaustible use, capable of meeting all kinds of needs. If it cannot meet all needs, it indicates that its capacity is not yet fully developed. Therefore, the principle of a well must be to be used by people; only when it is used by people does its function become realized. If it is already drinkable but not used, that is fate, and I have no loss — this is the situation of the line 'not drinking' in the third line.

九二：井谷射鮒，甕敝漏。象曰：井谷射鮒，無與也。井谷者，旁出而下流者也；射鮒，小物在下者也。稱甕，則既汲而上矣；敝則漏，自上趍下而井之井亡焉。蓋中人者可導而在下者也；九二在中而不正，其自守不固矣。上有與以引之則上達，無與以引之則下達，故有谷射鮒魚、甕敝漏之象，而孔子謂之無與也。

The line statement for line two says: "Water from the well is leaking out from the side hole, only able to water small fish; the jar used for drawing water is broken and leaking." The small image commentary says: "Water flowing down from the well to the small fish is a sign that there is no one to respond to it." "Well valley" refers to water leaking out from the side and flowing downward; "shooting the small fish" refers to the water reaching the small fish below. Since it mentions the jar, it means the water has already been drawn up; but when the jar is broken and leaks, the water flows back down from above, so the well no longer functions as a well. A person of average ability can be guided but is in a lower position; nine two is in the center but not in the proper position, and its self-restraint is not firm enough. If there is someone above to support it, it will reach upward; if there is no one to support it, it will flow downward—thus there is the image of "well valley shooting the small fish, jar broken and leaking," and Confucius (in the small image commentary) says it is "without correspondence."

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。九三陽也，故為井渫；下也，故為不食。井渫可食而不食，故或者為我心惻焉。人為我惻而我未嘗惻，所謂人不知而不慍，故可用汲也。若其不為人惻，則是所謂時者也，不可用汲也；雖為人惻而我亦自惻，則又非所謂無喪無得者也，亦不可用汲也。

The third line statement says: "The well has been dug out but no one drinks from it, causing me sorrow; this well is drinkable. If the king is enlightened, all will share the blessing." The Small Image Commentary says: "The well has been cleaned but is not used, causing travelers to feel sorrow; seeking the king's enlightenment is for the sake of shared blessings." The third line is a yang line, so it is said "the well has been dug out"; it is in the lower trigram, so it is said "not used." The well has been cleaned and is drinkable but no one drinks from it, so someone feels sorrow for it. Others feel sorrow for me but I do not feel sorrow myself, which is exactly what Confucius said "others do not understand me but I do not resent it," so "it can be drawn from." If no one feels sorrow for it, then it is as previously mentioned, being abandoned by circumstances, and cannot be used; if although someone feels sorrow for it, I also feel sorrow, then it is not in line with "no loss, no gain," and is also not usable.

有可用汲之才而王明焉，則已與王並受其福矣。蓋井渫而不食，則是不為時所知者也；王之不明而徇一時之好惡，則無由汲矣，故九三求王明，非明則不合也。君聖臣賢，天下之盛福，況君臣乎？並受其福明矣。

If there is a capable talent that can be drawn upon and the sovereign is discerning, then one will share the blessing with the sovereign. The well has been drawn dry but no one drinks from it, meaning it is not understood by the people of the time. If the sovereign is not discerning but only follows temporary likes and dislikes, then there will be nothing to draw upon, so the Nine in the Third seeks the sovereign's discernment—without discernment, there will be no harmony. A wise sovereign and a capable minister are the great blessing of the world, let alone the sovereign and minister themselves. Sharing the blessing is clearly evident.

六四：井甃，無咎。象曰：井甃無咎，修井也。六四在上，宜以動出為功者也，而以陰居陰乃反靜焉；然靜而正，得修井之道，故無咎也。夫務在利人而以動出為事者，必其在我者既裕也；在我者未裕而務在利人，則其涸也可立而待也。六四知其不裕，靜而正以自修焉，則其靜也乃所以為動出者，何咎之有哉？

The line statement for the fourth line says: "Using bricks and stones to build the well wall, there is no misfortune." The Small Image Commentary says: "Building the well wall without misfortune, this is the way of repairing the well." The fourth line is in the upper trigram, which should be active in producing water, but instead it has a yin line in a yin position and becomes still. However, its stillness is proper, conforming to the way of repairing the well, so there is no misfortune. Those who are devoted to benefiting others and focus on producing water must already be internally sufficient. If one is not yet sufficient and still insists on benefiting others, then exhaustion is inevitable. The fourth line knows it is not yet sufficient, so it remains still and adheres to the correct path to self-cultivate. Thus, its "stillness" is precisely for future "movement and production," so how could there be misfortune?

九五：井冽寒泉食。象曰：寒泉之食，中正也。冽之為言，清也。井渫者，渫而後清；井冽則自清也，故井渫譬其修性，井冽譬其盡性也。其井冽、其泉寒，又在上而食焉，此聖人盡已之性而推之以及物者也。象曰中正也：人之性本中正，然徒以失中而偏、失正而邪，故不善耳；聖人盡性豈有他哉？不失其所受之中正而已矣。

The line statement of the fifth line says: "The well water is clear, it is cold spring water, suitable for drinking." The Small Image Commentary says: "Cold spring water is suitable for drinking because it is upright and just." "Le" means clear. "Well渫" refers to the well being cleared after washing, while "well冽" refers to the well being naturally clear. Therefore, "well渫" is a metaphor for cultivating one's nature, and "well冽" is a metaphor for exhausting one's nature. Its water is clear and cold, and it is in a superior position and is used by others to drink. This is precisely how the sage exhausts his own nature and extends it to all things. The Small Image says "upright and just": human nature is originally upright and just, but it becomes unrighteous and perverse when it loses the middle and the right. Therefore, people become unvirtuous. How does the sage exhaust his nature? It is simply not losing the upright and just that he has received.

上六：井收勿幕，有孚無吉。象曰：元吉在上，大成也。此井道之大成也。井道大成，宜以不窮之用應無方之求，故曰勿幕。陰之性，故有勿幕之戒焉。井道大成而幕，則是有周公之才之美而使吝也。

The line statement of the sixth line at the top says: "The well water has been drawn up, do not cover the well mouth, with sincerity there is great good fortune." The Small Image Commentary says: "Great good fortune and being in a high position, this is the completion of the well's function." This is the completion of the well's function. Once the well's function is fully realized, it should be able to provide inexhaustible utility to meet all needs, hence the saying "do not cover (the well mouth)." Since the sixth line is of a yin and flexible nature (tending to be stingy), there is the warning "do not cover." If the well's function is fully realized yet the well mouth is covered, this is what Confucius refers to as "even if one has the talent and beauty of the Duke of Zhou, yet he becomes arrogant and stingy."

離下兌上。革：已日乃孚，元亨利貞，悔亡。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。

The lower trigram of the Hexagram of Revolution is Li (Fire), and the upper trigram is Dui (Lake). The Hexagram Statement says: "Revolution occurs only after a certain time and is then believed in; it is greatly prosperous and favorable for uprightness, and regret disappears." The Commentary on the Judgment says: "Revolution refers to water and fire extinguishing each other; two women living together but with conflicting hearts, hence called 'Revolution.' 'Only after the appointed day is it believed' means that people only believe in the revolution after it has taken place. Civilized and joyful, it is greatly prosperous and conforms to uprightness; revolution at the right time, and regret disappears. Heaven and Earth undergo revolution, and the four seasons are formed. King Tang of Shang and King Wu of Zhou revolutionized the mandate of heaven; above, they followed the will of heaven, and below, they responded to the hearts of people. The timing of the Hexagram of Revolution is truly great."

傳曰：因者，君之綱也。君以因為綱，則疑若廢革；然所謂革者，因在其中矣。蓋當其可革而革，則亦因之謂也。革不廢因，故因形者為化，存質者為革也；金之從革也，質存焉，楊子以革、化並言之是也。革之為道，可息則息之，如水火之相息；可服則服之，如二女不同居，蓋亦不廢因之謂也。

The transmission says: Following precedent is the guideline for a ruler. A ruler who follows precedent seems to abandon change; however, the so-called change is actually contained within following precedent. Because changing occurs only when change is appropriate, which is itself following precedent. Change does not abandon following precedent, so that which arises from following the form is called "change" (hua), and that which changes while preserving its essence is called "transformation" (ge). Metal can be melted and reshaped, yet its metallic nature remains. Yang Xiong mentions "transformation" and "change" together, meaning precisely this. The principle of change: if something can be extinguished, extinguish it, like water extinguishing fire; if something can be subdued, subdue it, like two women unable to live together—these are all ways of not abandoning following precedent.

雖不廢因，然革生以為熟，革剛以為柔，革柔以為剛，既以為剛，既以去其故矣，則人為求舊之情不能無危疑而不安者。惟聖人盡革之道而功利見於世，是以已日乃孚也。文明故能革陋以為華，說故能革倦以為樂。文明者，禮也；說者，義也。以禮義為革，故能大亨以正，則革而當矣，是變亂之悔亡焉。

Although not abandoning tradition, transforming the immature into the mature, the rigid into the soft, and the soft into the rigid, once something has become rigid, it has already shed its old appearance. Thus, people's attachment to the old inevitably gives rise to doubt and unease. Only the sage carries out transformation thoroughly, so that its benefits become evident in the world, hence "it is only after a certain time that it is believed." Because of civilization, the simple can become refined; because of joy, the weary can become happy. "Civilization" is propriety, "joy" is righteousness; by promoting transformation through propriety and righteousness, it becomes greatly smooth and conforms to the right path, thus the transformation is appropriate, and the regret caused by disorder is eliminated.

天地不革而四時不成，則湯武之於革命豈得已哉？順天應人而已。人之於天，逆之則凶；其於人也，違之則怒。不順乎天、不順乎人，固不可以立於世，何必聖人而然哉？其說以謂：心非貴黃屋而富天下也，順天而不敢逆也，應人而不敢違也。夫天命之難諶而知所以順之，人心之難察而知所以應之，此則非大人不足以與此。

Heaven and Earth do not change, and the four seasons cannot be formed; so how could King Tang of Shang and King Wu of Zhou change the mandate of Heaven by their own will? They merely followed the will of Heaven and responded to the people's hearts. A person who goes against Heaven brings calamity; one who goes against people incurs their anger. Not following Heaven and not following people, is already impossible to stand in the world, how can it be only the sages who are like this? This means that their hearts are not focused on the yellow palanquin and carriage of the Son of Heaven, nor do they desire to possess the whole world. They only follow Heaven and dare not go against it, respond to the people's hearts and dare not turn away from them. Heaven's mandate is hard to rely on, yet he knows how to follow it; the people's hearts are hard to measure, yet he knows how to respond to them. This is not something that an ordinary person cannot do.

象曰：澤中有火，革，君子以治歴明時。天地革而四時成，其革也又有數存焉；治歴以推其數，而時之消息明矣，敬以授人，所以理天地而為革也。初九：鞏用黃牛之革。象曰：鞏用黃牛，不可以有為也。人之有文明之才而體炎上之性，則必喜以功業自見乎時，君子所欲也；然上無其應，不可以有為，則以中順自固其志，待上革而後可，不然，動而見括，無益於革也。

The Great Image Commentary says: "Fire in the marsh, this is the image of the Hexagram of Change; the gentleman thus regulates the calendar and clearly distinguishes the seasons." The transformation of heaven and earth leads to the formation of the four seasons, and within this transformation there are numbers that follow a pattern. By regulating the calendar to calculate these numbers, the waxing and waning of the four seasons become clear, and then they are respectfully communicated to people. This is precisely governing heaven and earth and carrying out transformation. The line statement of the first nine says: "Use yellow ox hides to bind and secure." The Small Image Commentary says: "Using yellow ox hides to bind, this indicates that one is still not ready to act." Humans possess the quality of civilization and a nature that tends upward and fiery, so they inevitably desire to display their achievements in the world, which is also what the gentleman desires. However, if there is no corresponding line above, one should not act. Instead, one should use the middle path and gentle compliance to strengthen one's resolve, waiting until the above begins to change before taking action. Otherwise, if one acts too soon, one will be restrained, and it will bring no benefit to the transformation.

六二：已日乃革之，征吉無咎。象曰：已日革之，行有嘉也。已日乃孚，言革之功；已日乃革，言革之事。革之功則君所專，革之事則臣所與；然而革之事反常而為經，非君之則不可以先事，故六二雖見應於上而有可為之勢，亦以已日然後革也。革道貴剛而二柔順，必徵然後吉無咎，徵者所謂跂而及之也。

The line statement of the second line says: "When the proper time comes, change it. Progressing is auspicious and there is no misfortune." The small image commentary says: "Changing on the day of 'already,' this is the result of a beautiful action." "Already day and trust" refers to the effect of change, while "already day and change" refers to the specific matters of change. The effect of change is exclusive to the sovereign, while the matters of change are participated in by the ministers; however, change is an abnormality that becomes a new norm. If the sovereign does not take charge, one must not act prematurely. Therefore, although the second line has a corresponding line above and a favorable situation for action, it must wait until the 'already day' before changing. The way of change values firmness, but the second line is gentle, so it must advance and then be auspicious without misfortune. 'Progressing' means to stretch one's foot to reach it.

九三：征凶，貞厲，革言三就，有孚。象曰：革言三就，又何之矣。剛過乎中，故征凶正厲；然剛不失正，以之革物，則物之從之者眾矣，故曰革言三就有孚。夫以言為革，未若不待言而革者；然人不可以言教令使，而今以言為革，物多從之，則必信有在於言前、誠有在於令外者也；不則徒以言為革，何足令哉？

The third line statement says: "To advance is ominous, to maintain correctness is perilous; after three iterations of reformative discourse, there is sincerity." The Small Image Commentary says: "After three iterations of reformative discourse, where shall it go?" It is strong beyond the center, hence "danger in proceeding" and "peril in uprightness"; yet although it is strong, it does not lose its correctness, so when it is used to reform external things, followers increase, hence "after three iterations of reformative discourse, there is sincerity." To promote reform through words ultimately is less effective than reforming naturally without words; yet humans cannot be driven solely by words and commands. Now, if reform is promoted through words and many people follow, then there must be sincerity prior to the words and sincerity beyond the command; otherwise, how could words alone move people?

九四：悔亡，有孚改命，吉。象曰：改命之吉，信志也。九四雖不當位而無私與，故悔亡；悔亡則上信之矣，故有孚。夫自立於無過之地，上又至誠勿貳而與之，則非徒可以革下而已，上命之不善亦可以改矣。傳曰：從道不從君。此之謂也。所惡於革，而不當也；何嫌之有？是以君有革命、臣有改命而不疑也。

The fourth line statement says: "Regret disappears, with sincerity and a change of fate, it is auspicious." The Small Image Commentary says: "The auspiciousness of changing fate is because his intention is trusted." Although the fourth line is in an improper position, it does not engage in private alliances, so regret disappears; regret disappears, and above trusts him, hence "with sincerity." He stands in a position without fault, and above trusts him with utmost sincerity and without any double-mindedness. Thus, he is not only able to change below but even can change the improper commands of the sovereign. The commentary says: "Following the Dao rather than blindly following the sovereign." This is exactly what it refers to. People dislike change because it is inappropriate; once it is appropriate, what is there to suspect? Therefore, the sovereign has "revolution" and the subject has "changing fate," and they do not suspect each other.

九五：大人虎變，未占有孚。象曰：大人虎變，其文炳也。剛中，大人之才也；以剛革，有虎變之象焉。傳曰：通其變，遂成天地之文。大人從事於變，則天地之文成矣，是以其文炳然而盛也。大人之為革也，革不以言；不以言而以道，故天下自革也。革不以面而以心，是以其孚見於未占，不待已日也。已日乃孚，為革者之所同也；未占有孚，大人之所獨也。

The line statement of the fifth line says: "The great person transforms like a tiger, and his sincerity is evident without needing to consult omens." The small image commentary says: "The great person transforms like a tiger, his virtue shines brightly." Being strong and upright in the center, this is the quality of the great person; by promoting change with yang strength, it is like a tiger shedding its old fur, appearing completely renewed. The great treatise says: "By understanding its transformation, one achieves the brilliance of heaven and earth." When the great person engages in transformation, the brilliance of heaven and earth is realized, so his virtue shines brightly and magnificently. The great person promotes transformation without words; without words, he relies on the Way, so the world naturally transforms. He transforms not the outer form but the hearts of people, so his sincerity is evident before consultation, without waiting for the "day of certainty." "On the day of certainty, sincerity is attained" is common to all who engage in transformation, but "without consulting, sincerity is attained" is unique to the great person.

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。上六，豹者，其文之蔚然而茂密者也。君子通變而成制作之文，其蔚宻矣，而不若大人之文明盛如虎也，故曰君子豹變矣。茂末則本衰，文盛則質喪；君子之文至於茂宻如豹，可謂盛矣，是以其化淺、其功顯，徒能使小人革面而非心服也。象曰順以從君者，以謂民之從君乃其分耳，非果迴心而向道也。

The line statement of the sixth line at the top says: "The gentleman changes like a leopard, while the petty person only changes his appearance; advancing brings misfortune, but staying in the right position brings good fortune." The small image commentary says: "The gentleman's change is like a leopard's; it is his splendid and elaborate appearance. The petty person's change of appearance is to follow and serve the superior." The sixth line at the top takes its image from the leopard, whose patterns are splendid and dense. The gentleman is capable of change and thus achieves the splendid and elaborate appearance of the rites and regulations, which can be called splendid and dense. However, this is still not as splendid and grand as the noble man's appearance, which is like a tiger's spots, bright and magnificent. Therefore, it is said, "The gentleman changes like a leopard." When the branches are flourishing, the root becomes weak; when the appearance is splendid, the simplicity is lost. When the gentleman's appearance reaches the density of a leopard's pattern, it can be said to be very splendid. Therefore, his influence is shallow but his effect is evident, and he can only make the petty person change his appearance, not change his heart. The small image says, "Following and serving the sovereign," meaning that the people's obedience to the sovereign is their due position, not that they genuinely change their hearts and turn to the Way.