Well, Wind below and Water above

井：改邑不改井，無喪無得，往來井井。汔至，亦未繘井，羸其瓶，凶。

The Hexagram Statement of the Well says: A city can be moved and changed, but a well cannot be moved or changed. The water in the well is drawn every day without ever running out, and even if it is not drawn for a long time, it does not overflow. It cannot be said to be lost, nor can it be said to be gained. All who pass by come to this well for water, and the well remains the same well. However, when the water is nearly reaching the mouth of the well, the rope has not yet fully drawn out, and instead the water jar is tripped and overturned, which is a dangerous situation.

義曰：按《序卦》云「困乎上者必反下」，故受之以《井》。蓋言君子之人升進不已，則必至於窮困；既困於上，則必反而歸於下，此《井》所以次於《困》也。改邑不改井者，邑者，都邑，人民之所聚居也；井者，是居其地而不可遷改也。夫都邑，民所居也，則可以遷；井之為徳，則不可遷。夫邑之名猶君子之身，井之義猶君子之徳。君子之身可貴可賤，可富可貧，可生可殺；君子之道則不可為富貴貧賤生死所加損。

Hu Yuan explained that the "Xu Gua Zhuan" says, "Those who are trapped above must return below." A person in a high position who is trapped must necessarily return to a lower position, hence the "Goon" hexagram is followed by the "Well" hexagram. This means that a gentleman constantly ascends, but eventually meets with hardship; when he is trapped above, he must return to a lower position, which is why the "Well" hexagram comes after the "Goon" hexagram. It is said, "Changing the city does not change the well." "City" refers to the towns and cities where people live together, while "well" refers to something dug into the land that cannot be moved. A city is merely a place where people live and can be moved; however, a well's nature cannot be moved. The name of the city is like the body of a gentleman, while the meaning of the well is like the virtue of a gentleman: a gentleman may be esteemed or despised, rich or poor, alive or dead, but the Dao he upholds will not be increased or decreased in the slightest due to wealth, poverty, life, or death.

無喪無得者，夫井之淵源，終日汲之而不為之喪失，雖終歲不汲亦不至於盈滿。猶君子積其徳於身，至於用與不用，乃君民之幸與不幸耳，於君子之身何所損益哉！往來井井者，井所以汲水濟於時也，往者取其井，來者亦取其井，往來之人莫不資其養、蒙其利也。猶君子之徳，所居之處逺邇之人皆受其賜，以至鰥寡孤獨、昆蟲草木無不被其澤也。

The phrase "without loss or gain" means that the well has a deep source, so even if it is drawn all day it will not run dry, and even if it is not drawn all year it will not overflow. This is like a gentleman who accumulates virtue within himself; whether or not he uses it in the end is merely the fortune or misfortune of the ruler and the people, and does not affect the gentleman himself. The phrase "coming and going, the well is always full" means that the well's use is to provide water for people, to benefit the present generation. Those who go away take water from this well, and those who come take water from this well; all who pass by depend on it for sustenance and benefit. This is like the virtue of a gentleman; wherever he resides, people near and far receive his blessings, so that even the widowed, the orphaned, the elderly without children, and even insects and plants all receive his nourishment.

汔至亦未繘井羸其瓶凶者，汔猶幾也，將至之謂也；繘者，汲水之綆也；羸者，綰絆之謂；瓶者，汲水之器。凡井之有濟人之功，今水將至而綆未出於井，則羸其瓶而傾覆之，其澤不能及於人，凶之道也。猶君子以道徳仁義正身履行，本欲以濟眾也，必須致於有位，使其澤及於民物，則功必有成也；而反有至中道而自傾覆其徳，則澤反不能施天下，亦凶之道也。

As for "Qì zhì, yì wèi juàn jǐng, léi qí píng, xiōng": "Qì" is equivalent to "jī", meaning about to arrive; "juàn" is the rope used for drawing water; "léi" means to entangle or bind; "píng" is the vessel used for fetching water. A well originally has the function of benefiting the people, but now the water has reached the well's mouth, yet the rope has not yet been drawn out of the well, and instead the water vessel is entangled and overturned. Thus, the well's nourishing power cannot reach people, which is a dangerous situation. This is like a gentleman who cultivates himself with virtue and righteousness, and practices what he has learned, intending to benefit others. He must therefore be in the right position so that his benevolence can reach the people and all things, and his achievements can truly be realized. If instead he falls away halfway, his virtue is overturned, and his benevolence cannot be extended to the world, which is also a dangerous path.

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 Commentary on the Judgment says: The wind wood penetrates into the water and lifts the water up, which is the Well hexagram. The well can nourish people and never runs out. "Changing a city but not the well" is because the Nine in the Second and the Nine in the Fifth possess the virtue of "strong and central." "Strong" refers to the yang line, and "central" refers to the line position in the middle of the upper and lower trigrams. Together, they mean strong and vigorous yet maintaining the center without deviation. "The water is almost reached but the well has not yet been drawn" means the benefit of drawing water to help others has not yet been achieved. "The vessel is broken" is why there is danger.

義曰：此先以二體明井之義也。坎為水，巽為木，又為入，木能入水而舉上其水，井之象也。井養而不窮者，夫井泉源之所聚，往者來者皆取以為養而無有窮盡也。改邑不改井乃以剛中也者，言都邑之人居可以遷，井者掘地為之不可以遷。猶君子身可以窮達，徳不可以移易，若是惟二五能之。二五以剛中之徳，則不為富貴貧賤生死之所移，其徳至造次顛沛之間未始變其道，如井之不遷也。汔至亦未繘井未有功也者，言水汔至而綆未出於井，其功未濟於人也。羸其瓶是以凶也者，所汲之綆既未出於井，而又羸綰其瓶以傾覆其水，如君子不能濟人，而又傾敗其仁義，中道而止，是凶道也。

Hu Yuan explained that the Commentary on the Judgment first uses the structure of the upper and lower trigrams to explain the meaning of the hexagram "Well." The lower trigram is Kan, representing water, and the upper trigram is Xun, representing wood. Xun also has the meaning of "entering," and wooden tools can be plunged into water to lift it up, which is exactly the image of a well. The phrase "the well nourishes without end" means that the well is a place where springs converge, and people coming and going all draw water for sustenance, never running dry. The phrase "changing the city but not the well, because it is strong and central" means that a city is where people live and can be moved, but a well is dug into the ground and cannot be moved. This is like a gentleman who may be in poverty or in prosperity, but his virtue cannot be changed. Only the second and fifth lines, which are strong and central in virtue, remain steadfast against wealth, poverty, life and death. Even in times of sudden misfortune and hardship, they do not change their way, just as a well cannot be moved. The phrase "almost reaching the well but not yet drawing water, there is no success" means that although water has been lifted to the well mouth, the rope has not yet been drawn out of the well, and the benefit to people has not been achieved. The phrase "the bottle is broken, hence misfortune" means that the rope has not yet been drawn out of the well, and the water bottle is caught and overturned, spilling the well water. This is like a gentleman who cannot help others, but instead ruins his own benevolence and righteousness, abandoning the task halfway, which is the path of danger.

象曰：木上有水，井。君子以勞民勸相。

The Image Commentary says: A vessel filled with water on top of a wooden structure represents the image of the Well hexagram. The superior person takes inspiration from this image, comforts and nurtures his people, and encourages and supports them.

義曰：巽為木，坎為水，木能入水而舉上其水以濟於人，有井之象。君子法此井象，以勞來安恤其民而勸相之。勸者，舉天下之賢才，黜天下之不肖，興庠序之教化，施禮樂之道，以勸天下之人，使皆知遷善而逺罪也。相，助也，謂勸農、輕徭薄斂、節儉國用，所以助其生也。既勞以安之，又勸相以助其生，是以仁義之道被於民，得井之義也。

Hu Yuan explained that Xun represents wood and Kan represents water. A wooden vessel can enter water and draw it up to benefit people, hence the image of a well. The gentleman takes this well image as a model, treating the people with care, attracting them, providing for them, and showing compassion. What is called "encouragement" refers to promoting the virtuous throughout the world, dismissing the wicked, establishing schools for education, and promoting the rites and music, using these to encourage people throughout the world to become virtuous and avoid wrongdoing. What is called "governance" means assistance, referring to encouraging agriculture and sericulture, reducing labor service and taxes, and saving state expenses, thus helping the people to live. By both caring for and stabilizing them, and by encouraging and assisting them to live, the way of benevolence and righteousness is spread among the people, which is exactly the meaning of the "Well" hexagram.

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。

The Line Statement for the first line says: The well is full of mud, and the water is not drinkable; an old well that has been abandoned for a long time, not even birds come to it. The Image Commentary says: 'The well mud is not drinkable' because it is in the lowest position; 'the old well has no birds' means it was neglected by people at that time.

義曰：泥者，水之滓穢也。初六以陰柔之質滓穢沈滯，居一卦之下，上無其應，其功不能及於上，是井之滓穢沈滯至於為人之所不食也。舊井者，久廢之井也；禽者，至賤之物也。久廢滓穢沈滯，雖至賤之禽猶不向之，則人不食可知矣。以人事言之，猶人不能修潔其已，不能日新其徳，不務升進而自處於卑下之位，為人所不與也。象曰井泥不食下也者，下謂處於卑下，功不及於物也。時舍者，蓋利不被於人，故為時人之所共棄舍也。

Hu Yuan explained that "ni" refers to the sediment and filth in water. The line "Chu Liu" is a yin and soft substance that is stagnant at the bottom, occupying the lowest position in the entire hexagram, and there is no corresponding line above it. "Ying" refers to the mutual response between a yin line and a yang line, such as between the first and fourth lines, the second and fifth lines, and the third and sixth lines. Therefore, its function cannot reach above, just like stagnant and turbid well water that no one is willing to drink. "Old well" refers to a well that has long been abandoned, and "qin" is the most despised animal. When a well is long abandoned, sediment accumulates at the bottom, and even birds are unwilling to approach; it is unthinkable that people would drink from it. In terms of human affairs, this is like a person who cannot cultivate himself, who does not strive to renew his virtue daily, who does not seek advancement but instead is content with a low position, thus receiving no praise from others. The "Image Commentary" says, "Well water with mud is not drunk, because it is at the lower position," where "lower" refers to being in a low position and unable to benefit external things. It says "time of abandonment" because its benefits do not reach people, so it is abandoned by people of the time.

九二：井谷射鮒，甕敝漏。象曰：井谷射鮒，無與也。

The Line Statement of Nine in the Second says: The well water flows down like a stream, watering small fish; the earthen jar used for drawing water is broken, and water leaks out from below. The Image Commentary says: 'The well in the valley waters the frog,' because there is no one above to support it.

義曰：谷者，溪谷也；鮒即鮒魚也，積穢之所生；甕者，停水之器。凡井之道，所以汲取以濟於物。今九二處下卦之中，上無其應而下比於初，猶溪之水下注射於積穢之物，又如甕之敝敗，其水下漏，是皆言其功不能上濟於物也。以人事言之，君子之人有仁義之術，可以濟於天下，為生民之福，而潛身晦跡以自卑下，不務升進以行其道，其澤不能及於物，以是天下之所共不與者也。

Hu Yuan explained: "Gu" refers to a valley stream, "Fu" is a small fish like the crucian carp, living in dirty stagnant water, and "Weng" is a vessel for holding water. The function of a well is originally to draw water up to benefit all things. Now, nine in the second position is in the middle of the lower trigram, and above it there is no corresponding line, yet it is adjacent and connected with six at the beginning -- "bi" means two lines close to each other and attached to each other -- this is like stream water flowing downward onto dirty small fish, or a clay jar broken, with water leaking out from below. These are all describing its function not being able to benefit things above. In terms of human affairs, a gentleman possesses the virtue of benevolence and righteousness, and should be able to benefit the world and benefit the people, yet he hides himself and remains obscure, content with being lowly, unwilling to advance to promote his way, so his kindness and benefits do not reach external things, thus not receiving the approval of the people.

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。

The third line statement says: The well has been cleaned and purified, yet no one comes to drink from it, causing me sorrow. This well is indeed drinkable. If the king is enlightened and appoints the right people, the ruler and subjects will both receive blessings. The Image Commentary says: "The well is cleaned but not used" indicates sorrow because the way is not being implemented. "Seeking a wise king" means hoping for a discerning ruler so that all under heaven may share in the blessings.

義曰：渫者，清潔之貌，言九三以陽爻居陽，履得其正，有剛明之才而在下體，如井之清潔而不為人之所食，亦若君子有仁義之術，不為時君之所用。惻者，憂惻也。言君子所憂者，非憂其一身貧賤，憂其君不堯舜，憂其民不仁壽，故其中心惻然，蓋以其道徳仁義不見用於上，其澤不能及於天下也。且井之清潔，可用取汲而濟於物；君子有道徳，可以升進而濟天下之民。然所患者，上無明君以察己之道徳。若王者有至聖聰明之資，能察己之道徳以升進於位而任用之，使其道行於天下，致君於堯舜，躋民於仁壽，則君臣上下罔不賴其徳而受其福慶也。

Hu Yuan explained that "xie" means to wash and clean. The Nine in the Third is a yang line in a yang position, which is properly placed -- when a yang line is in a yang position and a yin line is in a yin position, it is called "getting the proper position." This line represents a man of strong and enlightened virtue who is still in the lower trigram, like clean well water that no one comes to drink; it is also like a gentleman who possesses benevolence and righteousness but is not appointed by the contemporary ruler. "Ce" means sorrow. The gentleman's sorrow is not about his own poverty or low status, but about the ruler not becoming a sage like Yao or Shun, and the people not enjoying the blessings of benevolence and long life. Therefore, his heart is full of sorrow: his virtue and righteousness are not adopted by those above, so his benevolence cannot reach the people. Moreover, since the well is already clean, it should be used to benefit all things; since the gentleman has virtue, he should be promoted to benefit the people. What he is worried about is that there is no wise ruler above who can recognize his virtue. If the ruler has the highest wisdom and discernment, and can recognize his virtue and appoint him to the appropriate position, using his way to govern the world, making the ruler become a sage like Yao or Shun, and raising the people to the state of benevolence and long life, then both ruler and people will rely on his virtue and share the blessings together.

象曰井渫不食行惻也者，行者，所行之道也，蓋君子有致君經世之才，今反不用，則智謀不補於君，膏澤不下於民，故所以憂惻其道不行於時也。受福者，是君子必求明王以務升進於上，使其道大行於天下，則天下之人皆受其福慶也。

The Image Commentary says, "A well cleaned but not used, indicates compassion in action." Here, "action" refers to the path one promotes. A gentleman inherently possesses the ability to assist the sovereign and manage worldly affairs, yet he is now not appointed. His wisdom cannot benefit the sovereign, and his kindness cannot reach the people. Therefore, he grieves that his path is not being practiced in the present age. As for "receiving blessings," it means that the gentleman must surely seek a wise sovereign and strive to rise to a high position, so that his path can be widely practiced throughout the world, enabling all under heaven to benefit from his blessings.

六四：井甃無咎。象曰：井甃無咎，修井也。

The Line Statement of the Fourth Line says: Using bricks and stones to build the well wall brings no fault. The Image Commentary says: "Well walling brings no fault" because it is repairing and maintaining the well.

義曰：甃者，以砌累而修補者也。按此一爻以陰居陰，處得其正，能自修飾，使其泉源清潔為人所食，亦猶君子修潔其行，有仁義之道可以濟於天下。然位不得中，尚未汲以濟於人，是君子雖未見用，亦可自守其正而獲無咎也。

Hu Yuan explained that "zhou" refers to repairing the well wall by building with bricks and stones. This line has a yin line in a yin position, which is properly placed, enabling self-reform and maintenance, making the well's spring clean and drinkable. This is like a gentleman cultivating his virtue, holding the way of benevolence and righteousness, which can benefit the world. However, its position is not in the center, and it has not yet reached the point of being drawn upon to help others. This shows that even though a gentleman has not yet been appointed, he can still remain on the right path without making mistakes.

九五：井洌，寒泉食。象曰：寒泉之食，中正也。

The Line Statement of the Fifth Line says: The well water is clear, and the cool spring water can be used for drinking. The Image Commentary says: Clear spring water can be used for drinking because the Nine in the Fifth is both in the central position and in the proper position.

義曰：洌者，清潔之貌。按此一爻以陽居陽，處得其正，以剛居中，清潔其行，是猶井之有寒泉清潔不撓，為時人所汲而食之。以人事言之，是聖賢之人居至尊之位，有剛明中正之徳，有仁義之道，可以為天下之法則，可以生成天下之民，以至往者來者皆得而濟之也，故若井洌寒泉，為時人之所共食也。

Hu Yuan explained that "liè" refers to the appearance of being clear and pure. This line has a yang line in a yang position, which is proper, and it is located in the middle of the upper trigram, possessing a strong and vigorous quality. Its conduct is clean and upright, just like the cold spring in a well that remains clear and undisturbed, being drawn upon by people at that time. In terms of human affairs, this represents a sage or virtuous person who holds the supreme position, possessing the virtue of being strong, vigorous, and enlightened, and being both centered and proper, hence called "zhongzheng." He also possesses the principles of benevolence and righteousness, and can serve as a standard for the world, nurturing the people, so that all who come and go can receive his aid. Therefore, it is like the clear cold spring in the well, shared by the people of that time.

上六：井收勿幕，有孚元吉。象曰：元吉在上，大成也。

The line statement of the sixth line at the top says: The well has been repaired and completed; do not cover it with a lid; if it can gain the trust of people, it will achieve great good fortune. The image commentary says: Great good fortune appears at the top position because the well's channel has reached its completion here.

義曰：收者，物之收成也；幕者，蓋幕也。夫井之道，以汲上濟人為功。今上六以陰居陰而處一卦之上，井道之大成者也，猶賢人君子修仁蘊義，沛然發施天下而福蒼生，是君子之道大成也。勿幕者，上六井道既成，則當使天下之人往者來者汲之以得濟養，故不可獨擅其利而蓋幕之也；亦猶君子徳行既成，則當發施於天下，使天下之人皆受其賜，故不可遁于山林而獨善其身，亦不可吝嗇所為而不施發也。有孚元吉者，夫井道大成則天下得汲其惠，君子道成則天下得受其賜，故為天下之人所信；既能取信於天下，所以獲元大之吉也。

Hu Yuan explained: "Shou" refers to the accomplishment of things and their harvest, here meaning that the well has been properly dug and repaired; "mu" means to cover or conceal. The function of a well is to draw water to benefit people. Now, the sixth line at the top, being a yao of yin in a yin position at the top of the hexagram, signifies the completion of the well's function. It is like a virtuous gentleman who cultivates benevolence and nurtures righteousness, fully applying these virtues throughout the world to benefit all people, which is the great achievement of the gentleman's way. The phrase "wu mu" means that since the well's function has already been completed, it should allow all people coming from all directions to draw water and be nourished, and it should not be covered or concealed to monopolize its benefits; similarly, when a gentleman's virtue has been realized, he should apply it throughout the world, allowing all people to receive his blessings, and should not retreat to the mountains and forests, focusing only on personal purity. The idea of "du shan qi shen" mentioned in the "Mengzi" is no longer acceptable at this time. It is also not acceptable to be stingy with one's abilities and unwilling to give them. The phrase "you fu yuan ji" means that when the well's function is fully realized, the whole world can draw its benefits, and when the gentleman's way is fully realized, the whole world can receive his blessings, thus gaining the trust of the people. Being trusted by the people brings about the greatest good fortune.

革：已日乃孚，元亨利貞，悔亡。

The Hexagram of Revolution states: When the matter is accomplished, the people will genuinely believe and be convinced. This hexagram possesses the four virtues of "origin, prosperity, benefit, and constancy"—origin refers to creation, prosperity refers to smooth progress, benefit refers to harmony and suitability, and constancy refers to firmness and integrity—thus eliminating regret.

義曰：按《序卦》云「井道不可不革」，故受之以《革》。凡井之經久必有壊敗，故當淘治穢滓以革易其故，使之鼎新，此《革》所以次於《井》。革者，變革之義也。夫天下暴亂，人民塗炭，是必有大聖之興起，拯治天下，革天下之命令，使天下皆得其寧也。

Hu Yuan explained that the "Xu Gua Zhuan" says "the well must not remain unchanged," hence the "Well" hexagram is followed by the "Change" hexagram. When a well is used for a long time, it inevitably becomes damaged and leaks. Therefore, one must clean out the mud and filth, and renovate it to restore its original function, which is why the "Change" hexagram comes after the "Well" hexagram. "Change" refers to transformation and alteration. When the world becomes tyrannical and chaotic, and the people suffer greatly, there must surely arise a great sage who will save and govern the world, changing the government's policies so that the world can attain peace and stability.

已日乃孚者，已日則事已成之日，孚，信也。夫愚民知久陷於塗炭，雖聖人興起，亦未知聖人之所為，猶恐未免於難，故須聖人丁寧誥戒，使民審知，然後改正朔，易服色，殊徽號，制作禮樂，一新民之耳目，使天下之人皆出孚信於上，故即日不孚，至於已日乃孚。

The phrase "already on the day of the event, people will believe" means that "already on the day" refers to the day when the matter has been completed, and "belief" means to be convinced. The foolish common people know they have long been suffering in hardship, but even when the sage arises, they do not understand what the sage intends to do, still fearing they cannot escape calamity. Therefore, the sage must repeatedly admonish and instruct them so that the people can understand, then change the calendar's beginning of the year, alter the color of the chariots and clothing, establish a new court emblem, and reform the rites and music, making the people feel refreshed. Thus, on the day of the uprising, the people still do not believe, but only on the day the matter is completed will they believe.

元亨利貞悔亡者，元亨利貞，天地生成之四徳，在聖人為仁義禮智。言聖人為革之道至難，必有是仁義禮智之四徳以生成天下之民物，然後合徳於天地，而可以無悔吝之道。苟於四徳有所不備，則將自取悔吝者也。

The phrase "Yuan, Heng, Li, Zhen, regret disappears" means that Yuan, Heng, Li, and Zhen are the four virtues by which heaven and earth nurture and bring forth all things. When applied to the sage, these correspond to Ren, Yi, Li, and Zhi, which are the four virtues of the sage. This indicates that when the sage carries out a great transformation, it is extremely difficult. He must possess the four virtues of Ren, Yi, Li, and Zhi to nurture and bring forth the people and all things under heaven. Only then can he align with the virtues of heaven and earth, and thus achieve no regret or sorrow. If any of these four virtues is lacking, regret will follow.

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 Commentary on the Judgment says: The Hexagram of Revolution is about water and fire extinguishing each other, and two women living together but with conflicting hearts, hence it is called "Revolution." "Only on the day of 'Yi' will trust be established," meaning that after a change, the people will believe. The lower trigram is Li, whose virtue is civilization, and the upper trigram is Dui, whose virtue is joy. The virtue of a trigram refers to the nature it symbolizes. By means of civilization, joy is produced, which is great and smooth, and it remains correct. When revolution is properly carried out, regret is eliminated. The heavens and earth change and transform to produce the four seasons. King Tang of Shang and King Wu of Zhou changed the mandate of heaven, following the heavenly way and responding to the people's will. The significance of the timing of revolution is indeed profound!

義曰：水火相息者，息，滅也。下離為火，上兊為澤。夫水本積於澤中，火本炎上，水火之性本不相得，水遇火而消，火遇水而滅，是水火之性自然相息滅也。二女同居其志不相得曰革者，此困二體以言之，離為中女，兊為少女，言女子之生雖同其居，其志各有適人之道，是其志自然不相得，革之義也。

Hu Yuan explained that the "xi" in "water and fire mutually extinguish" means to extinguish. The lower trigram is Li, representing fire, and the upper trigram is Dui, representing marsh. Water naturally accumulates in the marsh, while fire naturally rises upward. By nature, water and fire are incompatible: water meets fire and is dried up, fire meets water and is extinguished. This is the natural mutual extinguishing of water and fire. As for "two women living together, their aspirations do not align, called revolution," this refers to the two trigrams as upper and lower. Li is the middle woman, and Dui is the young woman. Although both live in the same household, each has her own intention to marry someone else, and their aspirations naturally do not align, which is the meaning of "revolution."

已日乃孚革而信之者，夫民性之愚，久處暴虐，雖聖人興起以仁義之道生成之，始皆出於塗炭，然民尚未信聖人，故當已事之日，乃新更制作，改變號令，使決然無疑，皆相信而從也。文明以說大亨以正革而當其悔乃亡者，文明，離象也；說，兊象也；大亨以正，四徳畧舉之也。言聖人既變暴亂之事於天下，遂以文章光明之道感恱於民，又有元亨利貞之四徳以為革之道，拯天下之難，興天下之治，皆順於道而當其理，故其悔乃亡也。

The phrase "When the day comes, people will believe; after change, trust is established" means that people by nature are foolish and have long suffered under tyranny. Even if a sage arises and uses benevolence and righteousness to nurture them, when they are first rescued from water and fire, the people may still not believe in the sage. Therefore, only when the matter is completed and the system is re-established, the new decree is issued, and the people's hearts are without hesitation, will they all believe and follow. The phrase "Civilization brings joy, great prosperity through correctness; change is appropriate, and regret is eliminated" refers to "civilization" as the image of the Li hexagram, "joy" as the image of the Dui hexagram, and "great prosperity through correctness" as a summary of the four virtues of Yuan, Heng, Li, and Zhen. This means that after the sage has eliminated the chaos of the world, he uses the bright and refined way to move and please the people, and uses the four virtues as the standard for change, rescuing the world from peril and establishing a time of peace and order. All things proceed in accordance with the Dao and reason, so regret is eliminated.

天地革而四時成者，此以下廣明革之義也。夫天地之道，寒暑相易，陰陽相蕩，故四時順其序而成其歲功也。湯武革命順乎天而應乎人者，夫桀紂之時，天下暴亂，民墜塗炭，湯武憫生靈不獲其所，於是興師振旅，放桀伐紂以革其弊，上以順於天，下以應於民，此湯武興治補弊，救民於水火，為王者能濟事之大者也。革之時大矣哉者，夫革變之時，是則革故從新，除苛解擾，一新民之耳目，以變時之號令，拯天下塗炭之民而納之安泰之域，其道至大，其事至深，非大有聖徳之人則不可為，故先聖所以重嘆之也。

The saying "Heaven and Earth change, and the four seasons are formed" begins the explanation of the significance of change. The way Heaven and Earth operate involves the alternating of cold and heat, the mutual interaction of yin and yang energies, so that spring, summer, autumn, and winter follow one another in order, resulting in the harvest of the year. The saying "The revolution of Tang and Wu followed the way of Heaven and responded to the will of people" refers to the time when King Jie of Xia and King Zhou of Shang ruled, causing great cruelty and chaos throughout the land, with the people suffering in hardship and peril. Tang and Wu, moved by compassion for the people's plight, raised armies, marched forth, exiled King Jie, and attacked King Zhou, thus removing the corrupt governance of the time. This action was in harmony with the way of Heaven and in accordance with the people's will. This was the greatest achievement of Tang and Wu, who restored order and corrected the evils of the time, rescuing the people from suffering and bringing them into a state of peace and security. This path is extremely grand, and this matter is of great importance; it is something that only the most virtuous and wise rulers can accomplish. Therefore, the ancient sages repeatedly praised it.

象曰：澤中有火，革。君子以治厯明時。

The Image Commentary says: Water in a marsh contains fire, which is the image of the Hexagram of Revolution. The superior man takes this as a model to regulate the calendar and clearly distinguish the seasons.

義曰：水火之性不相得，故有革之象也。君子觀此革易之象，以治其厯而明其時。蓋天地之大不可以形究，是故君子因為之厯數，以推測其妙用，究極其躔次，考步其陰陽寒暑、日月星辰、風雨晦明，以察天時之早晚，以觀四時之代謝，所以明示於天下，使天下之四民因其時而興功業，皆不失其早晚，此王者治國之大法也。

Hu Yuan explained that water and fire have opposing natures, hence the image of change and transformation. The gentleman observes this changing and mutable卦象 to deduce the calendar, clarify the seasons. The heavens and earth are so vast that they cannot be fully understood through physical observation alone, so the gentleman establishes the calendar system to infer the subtle workings of heaven and earth, investigate the paths of the sun, moon, and stars, examine the changes of yin and yang, cold and heat, the sun, moon, stars, and weather conditions, thus discerning the timing of heaven's changes, observing the succession of the four seasons, and then clearly proclaiming this to the world, enabling the four classes of people—scholars, farmers, artisans, and merchants—to carry out their affairs in accordance with the seasons, without missing the proper time for farming. This is the great method of the sovereign in governing the state.

初九：鞏用黃牛之革。象曰：鞏用黃牛，不可以有為也。

The Line Statement of Chou Jiou says: Be as firm as binding with yellow oxhide. The Image Commentary says: 'Binding with yellow oxhide' means that at this time one should not yet have great undertakings.

義曰：鞏者，固也；黃者，中也；牛者，至順之物也。夫革之道不可驟有所為，必須以仁義之道漸被於民，以大中之道固結於下，使民心信確順從於己，然後可以大有為而行變革之事也。今此初九居卦之始，在革之初，故不可驟然有所為，是必先以大中之道、至順之徳以固於民，使民固信於己，順而從之，然後可以為其改革更變之事也。象曰鞏用黃牛不可以有為也者，凡革之道必須徳澤被於民已日，然後可以革之也，民固即日而未孚，可遽革之乎？故但可固守中順而結之，未可大有所為。

Hu Yuan explained: "Gong" means to bind firmly, "Huang" refers to the earth color among the five colors, symbolizing to hold the center and remain unbiased, and "Niu" is the most gentle animal, with cowhide being tough and hard to split. The way of change cannot be done abruptly; one must first use the way of benevolence and righteousness to gradually permeate the people. Using the principle of holding the center and remaining unbiased, one must firmly bind the people's hearts, making them genuinely trust and obey oneself, then one can take great action to carry out the change. Now, initial nine is at the beginning of the entire hexagram, the beginning of change, so one cannot act rashly. One must first use the principle of holding the center and the extremely gentle virtue to consolidate the people's hearts, making the people firmly trust and obey oneself, and only then can one begin to make changes. The Image Commentary says, "Gong with a yellow ox, one cannot take action," meaning the way of change must wait until the virtue and kindness have been bestowed upon the people until the matter is accomplished, then one can implement it. The people on the day of the uprising have not yet been convinced, how can one rush into change? Therefore, at this time, one can only hold to the middle way and gentle virtue to unite the people's hearts, and one cannot yet take great action; one must wait for the right time to mature.

六二：已日乃革之，征吉無咎。象曰：已日革之，行有嘉也。

The Line Statement of the Second Line says: When the time for accomplishment has arrived, then initiate change; proceeding on this path brings good fortune without error. The Image Commentary says: Initiating change when the time for accomplishment has arrived, all actions are beautiful and virtuous.

義曰：初九在革之始，不可驟然有所為，是必先以大中之道固信於民，使民信之，然後為變革之事。今此六二以陰居陰，處得其中，又得其正，而又處離明之中，能以大中之道變革於民，民既信之，所以得為革之事，故曰已日乃革之。征吉無咎者，徵，行也。言二既居離明之中，能以大中之道革變於民，夫以是而行，則得其吉，又何咎之有。象曰已日革之行有嘉也者，夫以離明之中行大中之道以變革於天下，而民悉信之，是所行皆嘉美之事而得其吉也。

Hu Yuan explained that the initial line, which is in the beginning of a change, cannot act rashly; it must first use the principle of maintaining the center to make the people believe in it. Once the people believe, then it can proceed with the change. Now, the second line, which is a yao of yin in a yin position, has both the central position and the correct position, and is located in the center of the lower trigram Li. The virtue of Li is civilization, so the text often refers to it as "Li Ming" (the brightness of Li). Therefore, it can use the principle of maintaining the center to carry out the change with the people. Since the people have already been convinced, it can proceed with the change, hence the statement "on the day of the change, it is changed." The phrase "going forward brings good fortune without blame" means that "going forward" refers to taking action. Since the second line is in the center of Li's brightness, it can use the principle of maintaining the center to change the people. If it acts in this way, it will bring good fortune and will have no faults. The Image Commentary says "on the day of the change, it is changed; the action brings good fortune," meaning that by using the brightness of Li and the principle of maintaining the center to change the world, the people are all convinced, so whatever is done is beautiful and thus brings good fortune.

九三：征凶，貞厲，革言三就，有孚。象曰：革言三就，又何之矣。

The third line statement says: To act hastily and go forward brings danger; even adhering to the correct path still involves peril. Three times the proposal for change has been realized, and people with sincerity follow along. The image commentary says: The proposal for change has already been realized three times, where then can one go?

義曰：今觀此爻經文有所倒錯，止依此文以解之則義無所當，蓋當先雲革言三就有孚，後則曰征凶貞厲。何以明之？按此九三以陽居陽，處得其正，又在下卦之上，處離明之極。蓋離為火，火性炎上，上是兊，兊為澤為水，水火之性本不相得，所以得變革之象也。今九三既處離明之極，體性炎上，時為革道，故上之三爻必須從而成就之，其順從皆有誠實也。猶聖人以離明之道變革所為，除去天下之暴，為眾人之所信從。

Hu Yuan explained that: now, looking at the order of the lines in the text, there is confusion and disorder; if we only interpret based on the existing text, the meaning will be unclear. We should first explain "Revolutionary speech thrice confirmed, with sincerity," then "dangerous to go forward, firmness brings peril." First, we should explain that the proposal for change has been discussed three times and has gained the trust of people, then explain that at this time, it is dangerous to proceed further, and the meaning will then be clear. How do we know this? This line is a yang line in a yang position, thus it is in the correct place, and it is at the top of the lower trigram, which is at the peak of the Li trigram's brightness. The Li trigram represents fire, which has an upward nature; the upper trigram is Dui, which represents a marsh or water. Since fire and water have opposing natures, there is an image of change. Now, since the nine in the third line is at the peak of the Li trigram's brightness, with a nature of upward burning, it is the time for change, so the three lines above must follow it to accomplish the change. Their obedience comes from sincerity. This is like the sage using the brightness of Li to change what should be changed, removing the tyranny of the world, thus gaining the trust and following of the people.

征凶貞厲者，言九三既能革變其民，天下之民既信而順，不可更有所征行，但守至正之道，則可以盡變革之義也；若復有所往，必罹其凶，而於正道言之，是有危厲者也。象曰革言三就又何之矣者，之，即往也，天下之民既已革而順從，當是時也，復何所往哉。

The phrase "seeking to act leads to danger, and uprightness is perilous" means that since the Nine in the Third has already transformed the people and the whole world is convinced and obedient, there should be no further actions. If one merely holds fast to the most upright path, the meaning of the transformation can be fully realized. If one still wishes to go elsewhere, it will surely bring about danger; even from the perspective of uprightness, it is dangerous. The Image Commentary says, "The words of the transformation are repeated three times, where else can one go?" "Zhi" means to go. Since the people have already been transformed and are obedient, where else can one go at this time?

九四：悔亡，有孚，改命吉。象曰：改命之吉，信志也。

Nine in the Fourth Line Statement says: Regret disappears, there is sincerity, and if one changes the heavenly mandate and government orders, it will be auspicious. The Image Commentary says: Changing the mandate and attaining auspiciousness is because its aspirations are trusted by people.

義曰：九四居非其正，本有悔者也，然以陽居陰，非居剛亢，而又在上卦之下，當恱順之體，下承於火，火性炎上，而九四能承其炎而變革前政之非，故得悔亡也。夫九四既非其正，然則水火之際，居變革之間，能承此命，以仁改暴，以治易亂，盡其至誠之心以改革其前非，是以獲吉也。象曰改命之吉信志也者，言九四在澤之初，居於水火之際，而居非其正，若能盡其至誠承此改革之命令，變其已往之非，信志而行，無疑忌之心，則獲其吉也可知矣。

Hu Yuan explained that the Nine in the Fourth, with a Yang line in a Yin position, is in an improper position and should therefore have regret. However, because it is a Yang line in a Yin position, it does not become overly strong and harsh, and it is located at the lowest position of the Upper Trigram, which belongs to the Dui trigram, representing joy and gentleness. It is below the Li trigram, which represents fire. The lower line supports the upper line, which is called "cheng," while the upper line resting on the lower line is called "cheng." Fire naturally rises upward, and the Nine in the Fourth can accept this upward momentum to reform the previous mistakes in the government, thus eliminating regret. Although the Nine in the Fourth is not in the proper position, it is at the critical point where water and fire meet, and the transformation is taking place. It can bear the mandate of transformation, using benevolent governance to replace tyranny, and using a well-ordered society to replace chaos. By using his utmost sincerity to correct past errors, he thus attains good fortune. The Image Commentary says, "The good fortune of changing the mandate is due to sincere intentions," meaning that the Nine in the Fourth is at the beginning of the Dui trigram, at the place where water and fire meet. Although its position is not proper, as long as it can fully express its sincerity and accept the mandate of transformation, correct past mistakes, and make its intentions trustworthy to others before taking action, without suspicion or hesitation, then attaining good fortune is inevitable.

九五：大人虎變，未占有孚。象曰：大人虎變，其文炳也。

The Line Statement of the Fifth Line says: The great person's transformation is like a tiger shedding its fur, with brilliant patterns and colors; there is no need for divination, for people naturally believe. The Image Commentary says: The great person transforms like a tiger, because his literary achievements are clearly radiant.

義曰：大人者，即大有才徳之人也；虎者，攫搏之物而威稜可畏，又有文采顯明著於外者也。九五以陽居陽，處得其位，在上卦之中，履其至尊，為變革之主，又有剛明之才，以革去天下之暴亂，以鼎新天下之號令，新民視聽，威徳兼行，為天下之所信，逺近皆畏而革其非僻之心，能使朝廷之間君臣上下皆有肅雍文章光明之美以發於外，猶虎之有文采炳然著於外，又有威稜使皆威信之，是若非大徳大才之人，則曷致於此。

Hu Yuan explained: "Great person" refers to someone with great ability and virtue; the tiger is a fierce beast that attacks, its power and authority are solemn and terrifying, and it has bright patterns visible on its body. The Nine in the Fifth occupies a yang line in a yang position, is in the central position of the upper trigram, and stands on the supreme position, being the one who initiates change; he has a strong and enlightened talent, using it to eliminate chaos throughout the world, to renew the commands of heaven and earth, and to refresh the eyes and ears of the people. His authority and virtue are both practiced, and he is trusted by the people, so that people far and near hold reverence and fear, and abandon their perverse thoughts. He can make the court display a solemn and harmonious atmosphere with clear virtue and brightness, like the bright patterns on the tiger's body, and also have a formidable presence that inspires both fear and trust. If it were not for a person of great virtue and talent, how could he achieve this?

未占有孚者，言九五以大中之道威信於天下，以革去當時之弊亂，使民信而從之，不待占筮而自信矣。象曰大人虎變其文炳也者，言聖人革去天下之弊，使朝廷君臣上下皆有文采，又使逺者近者望而畏之，如虎之文炳然而盛也。

The phrase "未占有孚" means that the Nine in the Fifth position establishes credibility throughout the world by upholding the principle of the center, eliminating corrupt practices of the time, and gaining the trust and following of the people. There is no need for divination to determine auspiciousness or inauspiciousness, for the people's hearts naturally align with him. The Image Commentary says, "The Great Man transforms like a tiger, his patterns are brilliant," meaning that the sage removes accumulated evils throughout the world, making the distinctions of respect and hierarchy between sovereign and ministers clearly evident, and causing people far and near to feel reverence upon seeing him, just as they do when they behold the brilliant patterns of a tiger.

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。

The line statement of the sixth line at the top says: A gentleman's transformation is like a leopard shedding its old fur, while a petty person merely changes his appearance; going forward recklessly at this time brings danger, but staying calm and adhering to the right path brings good fortune. The image commentary says: A gentleman's transformation is like a leopard, his virtue and appearance being splendid and impressive; a petty person changing his appearance is merely yielding and obeying the superior.

義曰：夫為革之道，必須以孚信固結於民，故九五之爻為革之先倡，以革變其天下之暴亂，有才有位，文章顯著而又可畏也。今上六體是陰爻，過於九五而革道已成，且在上卦之極，履非首倡，又承水火變革之終，是臣民之位也。既在臣民之位，則當盡其至正之道以輔從於九五，則得為革之義。使君子居之於此位，則能輔於五，亦能同為變革於天下，雖使文章光顯亦不及於五，不可謂之虎變，但謂豹變而已，言其變革之文蔚然，其文采威稜次於虎者也。

Hu Yuan explained that to carry out the way of reform, one must use sincerity to firmly bind the people's hearts. Therefore, the line nine in the fifth is the pioneer of reform, using it to eliminate the chaos in the world. It possesses both ability and high position, with remarkable literary talent and a commanding presence. Now, the line six at the top is itself a yao of yin, having surpassed the position of nine in the fifth and the way of reform having already been completed. It is located at the top of the upper trigram and is not the pioneer. It merely continues the conclusion of the transformation of water and fire, belonging to the position of the people. Since it is in the position of the people, it should fully follow the correct path to assist and obey nine in the fifth, which is in accordance with the principle of reform. If a gentleman is in this position, he can assist nine in the fifth and participate in transforming the world; however, his literary brilliance is not as outstanding as nine in the fifth, so it cannot be called "Tiger Transformation," but rather "Leopard Transformation," meaning that his transformation is impressive and his patterns and power are second only to the tiger.

小人革面者，以君子居之則能豹變，以小人居之則必包藏狠戾之心，但飾其外文，柔順其道以從於上，故曰小人革面。征凶居貞吉者，徵，行也。言上六在卦之極，過於九五，蓋在臣民之位，當輔從於君，不可更有所往；若以臣民而行，則必有猜疑之禍，是有凶之道也；苟能居是位而守其正，則得其吉。象曰君子豹變其文蔚也者，言君子居此位輔從於五，共為變革，雖有文采但不及於虎，止可如豹文之蔚然，亦著見於外也。順以從君者，言小人但變革其外貌，以順從於上而已。

The phrase "small person changes his appearance" means that if a noble person occupies this position, he can be like a leopard, displaying new patterns; but if a small person occupies it, he will surely harbor cruelty and wickedness, only changing his outward appearance to appear gentle and obedient to those above. Thus it is said "small person changes his appearance." The phrase "seeking action brings danger, but staying firm brings good fortune" means that "seeking action" refers to taking action. The sixth line at the top of the hexagram is beyond the fifth line, originally in the position of a subject, which should be to assist and obey the sovereign, and should not take action. If a subject takes action on his own, he will certainly bring about suspicion and misfortune, which is a dangerous path. If he remains in this position and stays on the right path, he will gain good fortune. The Image Commentary says "noble person changes like a leopard, his pattern is splendid," meaning that a noble person in this position assists and obeys the fifth line, promoting change together. Although he has patterns, they are not as splendid as those of a tiger, but like those of a leopard, splendid and visible. As for "obeying to follow the sovereign," it means that a small person only changes his appearance to obey those above.