The Hexagram of Convergence

坤下兌上。萃：亨。聚乃通也。[疏]正義曰：“萃”，卦名也，又萃聚也，聚集之義也。能招民聚物，使物歸而聚已，故名為“萃”也。亨者，通也。擁隔不通，無由得聚，聚之為事，其道必通，故云“萃亨”。王假有廟。假，至也，王以聚至有廟也。[疏]正義曰：假，至也。天下崩離，則民怨神怒，雖復享祀，與無廟同。王至大聚之時，孝德乃昭，始可謂之“有廟”矣，故曰“王假有廟”。

The hexagram "Cui" has the lower trigram "Kun" (Earth) and the upper trigram "Dui" (Lake). The hexagram statement says: "Cui, smooth." Wang Bi's commentary explains: gathering together makes things smooth. Kong Yingda further explains: "Cui" is the name of the hexagram, meaning gathering or assembling; it can attract people and gather things, bringing all things to converge and come together, hence the name "Cui." "Smooth" means unimpeded: without removal of obstacles, gathering cannot take place, and the principle of gathering must be unimpeded, hence "Cui" is smooth. The hexagram statement also says: the king goes to the ancestral temple. Wang Bi's commentary explains: "Jia" means to arrive; the king arrives at the ancestral temple by virtue of his ability to gather. Kong Yingda's commentary says: "Jia" means to arrive. When the world is in disarray and people are resentful, and the spirits are angry, even if sacrifices are made as usual, it is as if there is no ancestral temple; when the king reaches a great gathering, his filial virtue becomes evident, and only then can there be a real ancestral temple, hence "the king arrives at the ancestral temple."

利見大人，亨，利貞。聚得大人，乃得通而利正也。[疏]正義曰：聚而無主，不散則亂。惟有大德之人，能弘正道，乃得常通而利正，故曰“利見大人，亨，利貞”也。用大牲，吉。全乎聚道，“用大牲乃吉”也。聚道不全，而用大牲，神不福也。[疏]正義曰：大人為王，聚道乃全，以此而用大牲，神明降福。故曰“用大牲，吉也”。利有攸往。[疏]正義曰：人聚神祐，何往不利？故曰“利有攸往”也。

The hexagram statement says: It is appropriate for a great person of virtue to appear, things are smooth, and it is appropriate to maintain uprightness. Wang Bi's commentary explains: Only by gathering together and obtaining a great person of virtue can one achieve smoothness and appropriateness in uprightness. Kong Yingda's commentary says: If people gather together but there is no leader, it will either result in disorder or chaos; only a great person of virtue can promote the right path, thus achieving enduring smoothness and appropriateness in uprightness, hence saying "It is advantageous to see a great person, smooth, advantageous to maintain uprightness." The hexagram statement also says: It is advantageous to use great sacrifices. Wang Bi's commentary explains: Only when the principle of gathering is complete can "using great sacrifices" be auspicious; if the principle of gathering is incomplete and one still uses great sacrifices, the spirits will not bestow blessings. Kong Yingda's commentary says: When a great person of virtue becomes the ruler, the principle of gathering is complete; under this premise, using great sacrifices will bring down the blessings of the spirits, hence saying "Using great sacrifices, auspicious." The hexagram statement also says: It is advantageous to go somewhere. Kong Yingda's commentary says: When people gather together and the spirits protect and support, where can one not go smoothly? Hence saying "It is advantageous to go somewhere."

《彖》曰：萃，聚也。順以說，剛中而應，故“聚”也。但“順而說”，則邪佞之道也。剛而違於中應，則強亢之德也。何由得聚？順說而以剛為主，主剛而履中，履中以應，故得聚也。[疏]“《彖》曰”至“故聚也”。○正義曰：萃，聚者，訓，“萃”名也。“順以說，剛中而應，故聚”者，此就二體及九五之爻釋所以能聚也。若全用順說，則邪佞之道興；全用剛陽，而違於中應，則強亢之德著，何由得聚？今“順以說”，而剛為主，則非邪佞也。應不失中，則非偏亢也。如此方能聚物，故曰“順以說，剛中而應，故聚也”。

The Commentary on the Judgment says: "Cui" means gathering; it is characterized by flexibility and harmony, with a strong yang in the center and harmony between upper and lower, thus enabling gathering. Wang Bi's commentary explains that if one is only flexible and harmonious, it becomes a path of deceit and flattery; if one is only strong and rigid, violating the principle of centering and harmony, it becomes a virtue of arrogance and stubbornness—both of these cannot lead to gathering. Only by being flexible and harmonious while having yang as the main force, being strong yet following the middle path, and following the middle path while harmonizing with others, can gathering be achieved. Kong Yingda's commentary explains from "The Commentary on the Judgment" to "Therefore, it is gathering": interpreting "Cui" as "gathering" is explaining the name of the hexagram. The statement "flexible and harmonious, strong in the center and harmonious, thus gathering" explains why gathering is possible by referring to the upper and lower trigrams and the fifth line. If one is entirely flexible and harmonious, the path of deceit and flattery arises; if one is entirely strong and rigid, violating the principle of centering and harmony, the virtue of arrogance and stubbornness emerges. How then can gathering occur? Now, being flexible and harmonious while having yang as the main force is not deceitful; being harmonious without losing the middle path is not stubborn or arrogant. Thus, it can gather all things, hence it is said, "flexible and harmonious, strong in the center and harmonious, thus gathering."

“王假有廟”，致孝享也。全聚乃得致孝之享也。[疏]正義曰：享，獻也。聚道既全，可以至於“有廟”，設祭祀而“致孝享”也。“利見大人，亨”，聚以正也。大人，體中正者也。通眾以正，聚乃得全也。[疏]正義曰：釋聚所以利見大人，乃得通而利正者，良由大人有中正之德，能以正道通而化之，然後聚道得全，故曰“聚以正也”。

The text of the Commentary on the Judgment says: "The king comes to the temple," which refers to offering respectful sacrifices. Wang Bi's annotation explains that only when the principle of gathering is complete can such a respectful sacrifice be offered. Kong Yingda's commentary states: "Xiang" means to present; once the principle of gathering is complete, one can establish the temple and offer the respectful sacrifice. The text of the Commentary on the Judgment also says: "It is advantageous to see the great man, and it is harmonious," because gathering should be based on the correct path. Wang Bi's annotation explains that the so-called great man is one who possesses the virtue of uprightness and correctness; by using the correct path to connect with people, the principle of gathering can be complete. Kong Yingda's commentary explains this to clarify why it is advantageous to see the great man and thus achieve harmony through uprightness. It is because the great man has the virtue of uprightness and correctness, and can use the correct path to connect and influence people, thereby completing the principle of gathering, hence saying "gathering through correctness."

用大牲，吉，利有攸往，順天命也。“順以說”而不損剛，“順天命”者也。天德剛而不違中，順天則說，而以剛為主也。[疏]正義曰：天之為德，剛不違中，今“順以說”，而以剛為主，是“順天命”也。動順天命，可以享於神明，無往不利，所以得用大牲，吉。“利有攸往”者，只為“順天命”也。

The Classic text of the Commentary on the Judgment says: "Using great sacrifices, it is auspicious, and beneficial for going somewhere." This is because it follows the mandate of Heaven. Wang Bi's commentary explains that it is both "smooth and harmonious" while not diminishing the yang strength, which is called "following the mandate of Heaven." The virtue of Heaven is strong and vigorous yet does not violate the middle path; following Heaven brings harmony and at the same time maintains yang as the dominant force. Kong Yingda further explains that the virtue of Heaven is strong and vigorous yet does not violate the middle path; now the hexagram Cui is "smooth and harmonious" and takes yang as the main force, which is exactly "following the mandate of Heaven." When actions follow the mandate of Heaven, one can offer sacrifices to the spirits, and there will be no obstacles in any direction, hence the use of great sacrifices brings auspiciousness. The statement "beneficial for going somewhere" is also because it follows the mandate of Heaven.

觀其所聚，而天地萬物之情可見矣。“方以類聚，物以群分”，情同而後乃聚，氣合而後乃群。[疏]正義曰：此廣明萃義而嘆美之也。凡物所以得聚者，由情同也。情志若乖，無由得聚，故“觀其所聚，則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。聚而無防，則眾心生。[疏]正義曰：澤上於地，則水潦聚，故曰“澤上於地，萃”也。除者，治也。人既聚會，不可無防備。故君子於此之時，脩治戎器以戒備不虞也。

The text from the Commentary on the Judgment says: Observing the reasons for the gathering of all things, the true nature of heaven and earth and all things can be understood. Wang Bi's commentary explains: The Great Treatise says, "Things are gathered according to their kind, and objects are grouped according to their category." When their nature and feelings are the same, they will gather together; when their qi and kind are compatible, they will form groups. Kong Yingda's commentary says: This broadly explains the meaning of the Hexagram 47, The Gathering, and praises it. All things can gather together because their nature and feelings are the same; if their feelings are contradictory, they cannot gather. Therefore, it says, "Observing what they gather together, the true nature of heaven and earth and all things can be seen." The text from the Great Image Commentary says: Water and marshes rise above the ground, which is the image of the Hexagram 47, The Gathering; the gentleman thus understands the need to prepare weapons and be vigilant against unexpected changes. Wang Bi's commentary explains: If things gather together without being prepared, the different hearts of the people will grow. (The original commentary here seems to be missing some text, and the meaning is incomplete.) Kong Yingda's commentary says: When water and marshes accumulate on the ground, rainwater will gather, so it says, "Water and marshes rising above the ground, gathering." "Chu" means to prepare or repair. Since people have gathered together, they cannot be without preparation, so the gentleman at this time prepares weapons to be vigilant against unexpected changes.

初六：有孚不終，乃亂乃萃。若號，一握為笑，勿恤，往無咎。有應在四而三承之，心懷嫌疑，故“有孚不終”也。不能守道，以結至好，迷務競爭，故“乃亂乃萃”也。一握者，小之貌也。為笑者，懦劣之貌也。已為正配，三以近寵，若安夫卑退，謙以自牧，則“勿恤”而“往無咎”也。[疏]“初六有孚”至“往無咎”。○正義曰：“有孚不終，乃亂乃萃”者，初六有應在四，而三承之，萃聚之時，貴於近合，見三承四，疑四與三，始以中應相信，末以他意相阻，故曰“有孚不終”也。既心懷嫌疑，則情意迷亂，奔馳而行，萃不以禮，故曰“乃亂乃萃”。一握者，小之貌也，自比一握之問，言至小也。為笑者，非嚴毅之容，言懦劣也。已為正配，三以近寵。若自號比為一握之小，執其謙退之容，不與物爭，則不憂於三，往必得合而“無咎”矣，故曰“若號一握為笑，勿恤，往無咎”也。《象》曰：“乃亂乃萃”，其志亂也。[疏]正義曰：“其志亂”者，只為疑四與三，故志意迷亂也。

The line statement of the first line says: If one's heart is sincere but cannot maintain it to the end, then confusion arises and gathering becomes disorderly; if one can claim to be as small as a handful and display a gentle smile, there is no need for worry, and going forward will not result in blame. Wang Bi's commentary explains: The first line's response line corresponds to the fourth line, and the third line is closely connected to the fourth line. The first line develops suspicion in its heart, hence "having sincerity but not continuing"; it cannot hold to the right path to form the best relationship, and is confused by competition, hence "confusion and gathering." "A handful" refers to being small, and "as a smile" refers to being weak and yielding. The first line originally is the proper match of the fourth line, and the third line is merely favored due to its proximity; if the first line can be content with its low position and retreat, and restrain itself with humility, then it can "not worry" and "going forward will not result in blame." Kong Yingda's commentary explains from "the first line has sincerity" to "going forward will not result in blame": what is meant by "having sincerity but not continuing, confusion and gathering" is that the first line's response line corresponds to the fourth line, and the third line is close to the fourth line. In the gathering, those who are close are valued, so when the first line sees the third line close to the fourth line, it suspects that the fourth line is close to the third line. Initially, based on the proper correspondence, they trust each other, but later due to other thoughts, there is a rift, hence "having sincerity but not continuing." Since there is suspicion in the heart, the feelings become confused, and in acting, gathering is not in accordance with propriety, hence "confusion and gathering." "A handful" refers to being small, comparing oneself to a handful means being extremely small; "as a smile" is not a stern and resolute expression, meaning being gentle and yielding. The first line originally is the proper match of the fourth line, and the third line is favored merely due to its proximity; if the first line can claim to be as small as a handful and maintain a humble and retreating attitude, not competing with others, then there is no need to worry about the third line, and going forward will surely meet the fourth line and "will not result in blame," hence saying "if one claims to be as small as a handful and smiles, there is no need to worry, and going forward will not result in blame." The Image Commentary says: "Confusion and gathering" refers to its confused mind. Kong Yingda's commentary says: what is meant by "its mind is confused" is only because it suspects the fourth line's closeness to the third line, hence its thoughts are confused.

六二：引吉無咎，孚乃利用禴。居萃之時，體柔當位，處坤之中，己獨處正，與眾相殊，異操而聚，民之多僻，獨正者危。未能變體以遠於害，故必見引，然後乃“吉”而“無咎”也。禴，殷者祭名也，四時祭之省者也。居聚之時，處於中正，而行以忠信致之。以省薄薦於鬼神也。[疏]“六二”至“利用禴”。○正義曰：“引吉無咎”者，萃之為體，貴相從就，聚道乃成。今六二以陰居陰，復在坤體，志於靜退，則是守中未變，不欲相從者也。乖眾違時則致危害，故須牽引乃得“吉”而“無咎”也，故曰“引吉無咎”。“孚乃利用禴”者，禴，殷春祭之名也。四時之祭最薄者也。雖乖於眾，志須牽引。然居中得正，忠信而行，故可以省薄祭於鬼神也，故曰“孚乃利用禴”。《象》曰：“引吉無咎”，中未變也。[疏]正義曰：“中未變也”者，釋其所以須引乃吉，良由居中未變。

The line statement for the second line of the hexagram says: If drawn upward, it is auspicious and without fault; if one's heart is sincere, it is appropriate to use the simple spring sacrifice called "yue." Wang Bi's commentary explains that the second line is in a gathering time, with a soft and compliant nature that is in the proper position, residing in the middle of the lower trigram "Kun." It alone holds to the correct path, different from the others; although its conduct differs, it is in the midst of gathering, and the people are mostly perverse, so the one who alone holds to the correct path is in danger. It is still unable to change itself to avoid calamity, so it must be drawn upward, then it can be auspicious and without fault. "Yue" is a type of sacrifice from the Yin dynasty, the simplest of the four seasonal sacrifices. In a time of gathering, residing in the central and upright position, acting with sincerity and trust, it can attract people, so it is appropriate to offer simple offerings to the spirits. Kong Yingda's commentary explains from the "six two" to "utilizing yue": what is meant by "drawn upward, auspicious and without fault" is that the hexagram values mutual following and approaching each other, so the gathering can be formed. Now, the second line, with a yin line in a yin position, and within the "Kun" trigram, has a mind inclined toward quietness and retreat, being a line that holds to the middle path and does not change, unwilling to actively follow. To go against the people and the trend will bring harm, so it must be drawn upward to achieve "auspicious" and "without fault," hence the saying "drawn upward, auspicious and without fault." As for "sincerity leads to utilizing yue," "yue" is the name of the spring sacrifice in the Yin dynasty, the simplest of the four seasonal sacrifices. Although the second line does not agree with the people and needs to be drawn, it is in the central and upright position, acting with sincerity and trust, so it can offer simple offerings to the spirits, hence the saying "sincerity leads to utilizing yue." The "Image Commentary" says: "Drawn upward, auspicious and without fault," because it remains in the middle and upright position without changing. Kong Yingda's commentary says: what is meant by "the middle has not changed" is to explain why it needs to be drawn upward to be auspicious—precisely because it remains in the middle and has not changed its conduct.

六三：萃如，嗟如，無攸利。往無咎，小吝。履非其位，以比於四，四亦失位。不正相聚，相聚不正，患所生也。乾人之應，害所起也，故“萃如嗟如，無攸利”也。上六亦無應而獨立，處極而憂危，思援而求朋，巽以待物者也。與其萃於不正，不若之於同志，故可以往而無咎也。二陰相合，猶不若一陰一陽之應，故有“小吝”也。[疏]“六三萃如嗟如”至“小吝”。○正義曰：居萃之時，“履非其位，以比於四，四亦失位。不正相聚，相聚不正，患所生也。乾人之應，害所起也”，故曰“萃如，嗟如，無攸利”也。“往無咎，小吝”者，“上六亦無應而獨立，處極而憂危，思援而求朋，巽以待物者也。與其萃於不正，不若之於同志，故可往而無咎”。但以上六是陰，已又是陰，以“二陰相合，猶不若一陰一陽之應，故有小吝也”。《象》曰：“往無咎”，上巽也。[疏]正義曰：以上體柔巽，以求其朋，故三可以往而無咎也。

The line statement for the third line says: "Desiring to gather but only sighing, there is no benefit; going forward brings no fault, but there is some regret." Wang Bi's commentary explains: The position of the sixth line is not proper, and it is closely connected to the ninth line in the fourth position, which is also in an improper position. A gathering with an improper position, and a gathering that is not proper, leads to calamity. Moreover, it intrudes upon the proper relationship of another, so calamity arises from this, hence "Cui ru jie ru, wu you li." The sixth line at the top is also without a corresponding line and is isolated, at the extreme of the hexagram, feeling anxious and in danger. It seeks help and friends, and approaches external matters with humility. It is better to seek those with the same aspirations rather than to gather with an improper partner, so the third line can go forward without fault. However, since two yin lines are joined together, it is still not as good as the proper pairing of one yin and one yang, hence "xiao lin." Kong Yingda's commentary explains from "six three cui ru jie ru" to "xiao lin": The third line is in a gathering situation, as Wang Bi said, in an improper position and closely connected to the ninth line in the fourth position, which is also in an improper position. Gathering with an improper position, and gathering that is not proper, leads to calamity. Intruding upon the proper relationship of another leads to calamity, hence "Cui ru, jie ru, wu you li." The phrase "Wang wu jiu, xiao lin" is because the sixth line at the top is also without a corresponding line and is isolated, at the extreme of the hexagram, feeling anxious and in danger, seeking help and friends, and approaching external matters with humility. It is better to seek those with the same aspirations rather than to gather with an improper partner, so the third line can go forward without fault. However, since the sixth line is a yin line and the third line is also a yin line, two yin lines joining together is still not as good as the proper pairing of one yin and one yang, hence "xiao lin." The Image Commentary says: "Wang wu jiu," because the upper line is gentle and humble. Kong Yingda's commentary says: because the upper line is gentle and humble, the third line seeks it as a friend, so the third line can go forward without fault.

九四：大吉，無咎。履非其位而下據三陰，得其所據，失其所處。處聚之時，不正而據，故必“大吉”，立夫大功，然後“無咎”也。[疏]正義曰：以陽處陰，明履非其位，又不據三陰，得其所據，失其所處。處聚之時，不正而據，是其凶也。若以萃之時，立夫大功，獲其大吉乃得無咎，故曰“大吉，無咎”。《象》曰：“大吉無咎”，位不當也。[疏]正義曰：“位不當”者，謂以陽居陰也。

The line statement of the fourth line says: Greatly auspicious, there will be no fault. Wang Bi's commentary explains: The position of nine in the fourth is not proper, yet it is below and holds three yin lines; although it has obtained the object it is holding, it has lost its proper position. In a time of gathering, being in an improper position yet holding many yin lines, therefore it must achieve 'greatly auspicious' and establish great achievements, then only can there be 'no fault'. Kong Yingda further explains: A yang line in a yin position indicates an improper position; it also holds the three yin lines below, obtaining what it holds but losing its position. In a time of gathering, being in an improper position and holding many yin lines, this is originally凶 (fateful); if one can take advantage of the gathering time to establish great achievements and obtain great auspiciousness, then there can be 'no fault', hence it says 'greatly auspicious, no fault'. The Image Commentary says: To achieve 'greatly auspicious' in order to have 'no fault', is because of the improper position. Kong Yingda's commentary says: The so-called 'improper position' refers to a yang line in a yin position.

九五：萃有位，無咎，匪孚。元永貞，悔亡。處聚之時，最得盛位，故曰“萃有位”也。四專而據，己德不行，自守而己，故曰“無咎匪孚”。夫脩仁守正，久必悔消，故曰“元永貞，悔亡”。[疏]“九五”至“悔亡”。○正義曰：九五處聚之時，最得盛位，故曰“萃有位”也。既得盛位，所以“無咎”。“匪孚”者，良由四專而據，已德化不行，信不孚物，自守而已，故曰“無咎，匪孚”。若能修夫大德，久行其正，則其悔可消，故曰“元永貞，悔亡”。《象》曰：“萃有位”，志未光也。[疏]正義曰：“志未光也”者，雖有盛位，然德未行，久乃悔亡。今時志意未光大也。

The text of the fifth line says: In a time of gathering, one resides in a position of honor and will not commit mistakes, but sincerity cannot yet reach others; if one can maintain the great correct path for a long time, regret will disappear. Wang Bi's commentary explains: The nine in the fifth line is in a time of gathering and occupies the most exalted position, thus it is said 'Cui has a position'; but the nine in the fourth is domineering and holds the three yins, so the nine in the fifth cannot spread its moral teachings, and can only hold on to itself, thus it is said 'no blame, but not trusted'. If one cultivates benevolence and holds fast to the correct path, over time regret will vanish, thus it is said 'great, enduring, and correct, regret disappears'. Kong Yingda's commentary explains from 'nine five' to 'regret disappears': The nine in the fifth is in a time of gathering and has the most exalted position, thus it is said 'Cui has a position'; having attained a high position, thus 'no blame'. The term 'not trusted' is because the nine in the fourth is domineering and holds the three yins, so the nine in the fifth's moral influence cannot spread, sincerity cannot be trusted by others, and thus can only hold on to itself, thus it is said 'no blame, but not trusted'. If one can cultivate great virtue and long maintain the correct path, that regret can be eliminated, thus it is said 'great, enduring, and correct, regret disappears'. The Image Commentary says: 'Cui has a position' means the mind is not yet broad. Kong Yingda's commentary says: the phrase 'the mind is not yet broad' means although one has a high position, moral teachings have not yet spread, and it will take a long time for regret to disappear; at present, the mind is not yet broad.

上六：齎諮涕洟，無咎。處聚之時，居於上極，五非所乘，內無應援。處上獨立，近遠無助，危莫甚焉。齎諮，嗟嘆之辭也。若能知危之至，懼禍之深，憂病之甚，至於涕洟，不敢自安，亦無所不害，故得“無咎”也。[疏]正義曰：“齎諮”者，居萃之時，最處上極，五非所乘，內又無應，處上獨立，無其援助，危亡之甚，居不獲安，故“齎諮”而嗟嘆也。若能知有危亡，懼害之深，憂危之甚，至於涕洟滂沱，如此居不獲安，方得無所不害，故“無咎”矣。自目出曰涕，自鼻出曰洟。《象》曰：“齎諮涕洟”，未安上也。[疏]正義曰：“未安上”者，未敢安居其上所乘也。

The text says: "Lamenting continuously, tears and snot flowing together, there will be no mistake." Wang Bi's commentary explains: "The sixth line at the top is in a gathering situation, located at the top of the entire hexagram, and cannot ride over the nine five. Internally, it also lacks a corresponding line to support it. Being high and isolated, with no one near or far to help, there is no greater danger than this. 'Jizi' is a term for lamenting. If it can realize that danger has arrived, deeply fear calamity, and be extremely anxious, to the point of tears and snot flowing, not daring to be secure, then nothing can harm it, so it can 'have no mistake.' Kong Yingda further explains: 'Jizi' refers to the sixth line at the top being in a gathering situation, located at the highest position, unable to ride over the nine five, and lacking a corresponding line internally. Being alone at the top, without support, the situation of peril is extremely severe, and it cannot reside in peace, so it can only 'jizi' and lament. If it can realize its own danger, deeply fear calamity, and be extremely anxious to the point of tears and snot flowing, then it can reside without being secure, thus nothing can harm it, so it can 'have no mistake.' Tears flow from the eyes, and snot flows from the nose. The 'Image Commentary' says: 'Jizi tizi' because it is in a high position and dares not be secure. Kong Yingda's commentary says: 'Unsecured above' refers to not daring to reside securely on the nine five it rides over.

巽下坤上。升：元亨，用見大人，勿恤。巽順可以升，陽爻不當尊位，無嚴剛之正，則未免於憂，故用見大人，乃“勿恤”也。[疏]正義曰：“升，元亨”者，“升”，卦名也。升者，登上之義，升而得大通，故曰“升，元亨”也。“用見大人，勿恤”者，升者，登也。陽爻不當尊位，無剛嚴之正，則未免於憂，故用見大德之人，然後乃得無憂恤，故曰“用見大人，勿恤”。

The hexagram "Sheng" (Increase) has the lower trigram "Xun" (Wind) and the upper trigram "Kun" (Earth). The hexagram statement says: "Sheng" means great smoothness and ease; it is appropriate to go and see a great person, without worry. Wang Bi explains: humility and gentleness allow one to ascend; however, since the yang lines are not in the noble position, lacking firm and strong character, there is inevitably worry, so one should go and see a great person in order to "not be anxious." Kong Yingda further explains: the phrase "Sheng, Yuan Heng" means "Sheng" is the name of the hexagram, meaning to ascend upward; ascending and achieving great smoothness, thus it is said "Sheng, Yuan Heng." The phrase "use to see a great person, without anxiety" means "Sheng" is to ascend; since the yang lines are not in the noble position, lacking firm and upright character, there is inevitably worry, so one should go and see a great person, then one can be without anxiety, hence it is said "use to see a great person, without anxiety."

南征吉。以柔之南，則麗乎大明也。[疏]正義曰：非直須見大德之人，復宜適明陽之地。若以陰之陰，彌足其闇也。南是明陽之方，故云“南征吉”也。《彖》曰：柔以時升。柔以其時，乃得升也。[疏]正義曰：“升”之為義，自下升高，故就六五居尊，以釋名“升”之意。六五以陰柔乏質，起升貴位，若不得時，則不能升耳，故曰“柔以時升”也。

The hexagram statement says: Going south is auspicious. Wang Bi's commentary explains: With a nature of yin and flexibility, moving toward the south, one aligns with brightness. Kong Yingda's exposition says: Not only should one go to see great virtuous people, but also one should go to places of brightness and abundance of yang; if one with yin and flexibility goes to join darkness, it will only increase the darkness. The south is a place of brightness and abundance of yang, hence it says "southward journey is auspicious." The hexagram's commentary on the judgment says: Yin and flexibility顺应 the right time and rise. Wang Bi's commentary explains: Yin and flexibility must follow its proper time to rise. Kong Yingda further explains: "Rise" means to go from a low place to a high place. Therefore, based on the position of six in the fifth, the meaning of the hexagram name "Rise" is explained. The six in the fifth, with its nature of yin and weakness, rises to a position of honor. If it does not meet the right time, it cannot rise, hence it says "flexible things rise with the right time."

巽而順，剛中而應，是以大亨。純柔則不能自升，剛亢則物不從。既以時升，又“巽而順，剛中而應”，以此而升，故得“大亨”。[疏]正義曰：此就二體及九二之爻，釋“元亨”之德也。“純柔則不能自升，剛亢則物所不從”。卦體既巽且順，爻又剛中而應於五，有此眾德，故得“元亨”。“用見大人，勿恤”，有慶也。“南征吉”，志行也。巽順以升，至於大明，“志行”之謂也。[疏]正義曰：“用見大人，勿恤有慶”者，以大通之德，“用見大人”，不憂否塞，必致慶善，故曰“有慶也”。“南征吉，志行”者，之於闇昧，則非其本志。今以柔順而升大明，其志得行也。

The Commentary on the Judgment says: Humble and gentle, with a yang line in the center and a corresponding line above, thus achieving great success. Wang Bi's commentary explains: If one relies solely on yin and softness, they cannot rise by themselves; if one is overly strong and rigid, people will not follow. But since it rises in accordance with the right time and is "flexible yet compliant, with a strong and central yang line that corresponds," it can ascend by these means, thus achieving "great success." Kong Yingda further explains: This is interpreting the virtue of "great success" by considering the two trigrams of the hexagram and the second line, nine two. As Wang Bi said, relying solely on softness cannot lead to self-advancement, and being overly strong and stubborn will not gain people's compliance. However, the hexagram of Ascending is both humble and gentle, and the line nine two is strong and central, corresponding to line six five. With these virtues, it achieves "great success." The Commentary on the Judgment also says: "Using it to meet a great person, without worry," will bring blessings; "a southern campaign is auspicious," means the mind's purpose can be carried out. Wang Bi's commentary explains: Rising with humility and gentleness, reaching a place of great brightness, is called "the mind's purpose is carried out." Kong Yingda's commentary says: "Using it to meet a great person, without worry, there will be blessings" means relying on great success to meet a great person, without worrying about blockage, and certainly brings auspicious results, hence "there will be blessings." "A southern campaign is auspicious, the mind's purpose is carried out" means if one moves toward darkness, it is not its original intention; now, with its gentle nature ascending toward brightness, its purpose is realized.

《象》曰：地中生木，升。君子以順德，積小以高大。[疏]正義曰：“地中生木，升”者，“地中生木”，始於細微，以至高大，故為升象也。“君子以順德，積小以高大”者，地中生木，始於毫末，終至合抱。君子象之，以順行其德，積其小善，以成大名，故《繫辭》云：“善不積不足以成名”，是也。

The Great Image text says: Trees grow out of the earth, which is the image of the Hexagram of Ascending; thus, the gentleman learns to follow virtue and accumulate small things to achieve great results. Kong Yingda further explains: The phrase "trees growing out of the earth, ascending" refers to trees growing from the earth, starting from the smallest beginnings and gradually growing tall, hence the image of ascending. The phrase "the gentleman follows virtue, accumulating small things to achieve greatness" means that trees begin from the smallest sprout and eventually grow into a large trunk; the gentleman takes this as a model, following his nature to practice virtue, accumulating small good deeds, thus achieving great fame. Therefore, the Great Treatise says, "Goodness not accumulated is insufficient for fame," which expresses precisely this meaning.

初六：允升，大吉。允，當也。巽卦三爻，皆升者也。雖無其應，處《升》之初，與九二、九三合志俱升。當升之時，升必大得，是以“大吉”也。[疏]正義曰：允，當也。巽卦三爻，皆應升上，而二、三有應於五、六，升之不疑。惟初無應於上，恐不得升。當二、三升時，與之俱升，必大得矣，故曰“允升，大吉”也。《象》曰：“允升大吉”，上合志也。[疏]正義曰：上謂二、三也，與之合志俱升，乃得“大吉”也。

The line statement of the first line says: "To rise properly, there will be great good fortune." Wang Bi's commentary explains: "Yun" means appropriate and in harmony. The lower trigram "Xun" has three lines that all need to rise; although the first line does not have a corresponding line, it is at the beginning of the "Sheng" hexagram and shares the same intention with lines nine two and nine three, rising together. At the time of proper rising, there will certainly be great gains, hence "great good fortune." Kong Yingda further explains: "Yun" means appropriate. In the "Xun" trigram, all three lines should rise, with nine two and nine three corresponding to six five and upper six respectively, rising without hesitation; only the first line has no corresponding line above, fearing it may not rise. When nine two and nine three rise, it rises together with them, certainly gaining much, hence "appropriate rising, great good fortune." The "Image Commentary" says: "Appropriate rising, great good fortune" is in harmony with the intention of the upper line. Kong Yingda's commentary explains: "Upper" refers to nine two and nine three; harmonizing with their intention and rising together is what leads to "great good fortune."

九二：孚乃利用禴，無咎。與五為應，往必見任。體夫剛德，進不求寵，閒邪存誠，志在大業，故乃利用納約於神明矣。[疏]正義曰：九二與五為應，往升於五，必見信任，故曰“孚”。二體剛德，而履乎中，進不求寵，志在大業，用心如此，乃可薦其省約於神明而無咎也，故曰“孚乃利用禴，無咎”。《象》曰：九二之孚，有喜也。[疏]正義曰：“有喜也”者，上升則為君所任，薦約則為神所享。斯之為喜，不亦宜乎？

The line statement for the second line says: With sincere heart, it is appropriate to offer a simple sacrifice called "Yue," and there will be no fault. Wang Bi's commentary explains: The nine in the second line corresponds with the six in the fifth line, so going forward will surely be trusted; it possesses the virtue of being strong and upright, advancing without seeking favor, guarding against evil thoughts and cultivating sincerity, with a focus on great undertakings, so it is appropriate to offer simple sacrifices to the spirits. Kong Yingda further explains: The nine in the second line corresponds with the six in the fifth line as the correct correspondence, so going up to the six in the fifth line will surely be trusted, hence the word "fu" (sincerity). The nine in the second line is strong and upright, acting in the middle way, advancing without seeking favor, with a focus on great undertakings; with such a mind, it can offer simple sacrifices to the spirits without fault, hence the saying "fu nai li yong Yue, wu jiu." The Image Commentary says: The sincerity of the nine in the second line brings joy. Kong Yingda's commentary says: The phrase "there is joy" refers to rising to be appointed by the sovereign and offering simple sacrifices which are accepted by the spirits; calling such a thing joy is indeed appropriate.

九三：升虛邑。履得其位，以陽升陰，以斯而舉，莫之違距，故若“升虛邑”也。[疏]正義曰：九三履得其位，升於上六，上六體是陰柔，不距於己，若升空虛之邑也。《象》曰：“升虛邑”，無所疑也。往必得邑。[疏]正義曰：“無所疑”者，往必得邑，何所疑乎？

The line statement of the third line says: "It is like ascending into an empty city." Wang Bi's commentary explains: The position of the third line is correct, with a yang line ascending to a yin position; acting in this way, there is no one who would oppose or block, so it is like "ascending into an empty city." Kong Yingda further explains: The third line holds a correct position and ascends to the position of the sixth line above; the sixth line is yin and weak, so it will not resist, just like ascending into an empty city. The Image Commentary says: "ascending into an empty city," there is nothing to doubt. Wang Bi's commentary explains: going forward, one will certainly obtain that city. Kong Yingda's commentary says: what is meant by "nothing to doubt" is that going forward, one will certainly obtain the city, so what is there to doubt?

六四：王用亨于岐山，吉，無咎。處升之際，下升而進，可納而不可距也。距下之進，攘來自專，則殃咎至焉。若能不距而納，順物之情，以通庶志，則得“吉”而“無咎”矣。岐山之會，順事之情，無不納也。[疏]正義曰：“王用亨于岐山”者，六四處升之際，下體二爻，皆來上升，可納而不可距，事同文王岐山之會，故曰“王用亨于岐山也”。“吉無咎”者，若能納而不距，順物之情，則得吉而無咎，故曰“吉無咎也”。《象》曰：“王用亨于岐山”，順事也。[疏]正義曰：“順事”者，順物之情，而立功立事，故曰“順事”也。

The line statement of the fourth line says: The king holds a sacrificial ceremony on Mount Qi, which is auspicious and without fault. Wang Bi's commentary explains: The sixth line in the fourth position is at a time of rising, and the yao below is advancing continuously. One can only accept them and not block them. If one blocks the advance of the below, rejects those coming and acts alone, calamity and blame will come. If one accepts and does not block, following the real feelings of the people, thus connecting the hearts of all, one can achieve 'auspicious' and 'without fault'. The gathering at Mount Qi in the past was exactly an example of following the reality of things and accepting everything. Kong Yingda further explains: The phrase 'the king holds a sacrificial ceremony on Mount Qi' refers to the sixth line in the fourth position at a time of rising, with the two yang yao in the lower trigram rising up, which can only be accepted and not blocked. This situation is similar to King Wen's gathering of the feudal lords at Mount Qi, hence the phrase 'the king holds a sacrificial ceremony on Mount Qi'. The phrase 'auspicious without fault' means that if one accepts and does not block, following the real feelings of the people, one can achieve auspiciousness and without fault, hence 'auspicious without fault'. The Image Commentary says: 'The king holds a sacrificial ceremony on Mount Qi' refers to following the principles of things. Kong Yingda's commentary says: The term 'following the principles' refers to following the real feelings of the people to achieve great deeds, hence 'following the principles'.

六五：貞吉，升階。升得尊位，體柔而應，納而不距，任而不專，故得“貞吉，升階”而尊也。[疏]正義曰：“貞吉，升階”者，六五以柔居尊位，納於九二，不自專權，故得“貞吉，升階”。保是尊貴而踐阼矣，故曰“貞吉，升階”也。《象》曰：“貞吉，升階”，大得志也。[疏]正義曰：“大得志”者，居中而得其“貞吉”，處尊而保其“升階”，志大得矣，故曰“大得志”也。

The Line Statement of the Fifth Line says: Upholding correctness leads to good fortune, like ascending steps one by one. Wang Bi's commentary explains: The Sixth Line has reached the honorable position, with a gentle and compliant nature and corresponds with the Nine in the Second. It accepts the virtuous without obstruction and entrusts them without monopolizing power, thus achieving 'correctness and good fortune, ascending steps' and occupying the honorable position. Kong Yingda further explains: What is meant by 'correctness and good fortune, ascending steps' is that the Sixth Line, with its yin and soft nature, occupies the honorable position, accepts the Nine in the Second, and does not monopolize power, thus attaining 'correctness and good fortune, ascending steps', maintaining the honorable position and ascending to the position of ruler, hence saying 'correctness and good fortune, ascending steps'. The Image Commentary says: 'Correctness and good fortune, ascending steps' indicates a great realization of one's aspirations. Kong Yingda's commentary says: What is meant by 'great realization of aspirations' is that occupying the center leads to 'correctness and good fortune', and holding the honorable position ensures 'ascending steps', thus fulfilling one's aspirations greatly, hence saying 'great realization of aspirations'.

上六：冥升，利于不息之貞。處貞之極，進而不息者也。進而不息，故雖冥猶升也。故施於不息之正則可，用於為物之主則喪矣。終於不息，消之道也。[疏]正義曰：“冥升”者，冥猶暗也。處升之上，進而不已，則是雖冥猶升也，故曰“冥升”。“利于不息之貞”者，若宴升在上，陵物為主，則喪亡斯及；若潔已脩身，施於為政，則以不息為美，故曰“利于不息之貞”。《象》曰：“冥升”在上，消不富也。勞不可久也。[疏]正義曰：“消不富”者，雖為政不息，交免危咎，然勞不可久，終致消衰，故曰“消不富”也。

The Line Statement of the Sixth Line at the Top says: In darkness, it still rises, which is favorable for persevering in righteous endeavors. Wang Bi's commentary explains: The Sixth Line at the Top is at the extreme of uprightness in the Hexagram of Ascending. It is a line that advances without ceasing; because it advances without stopping, it continues to rise even though it is in darkness. Therefore, using this momentum in the righteous path of self-strengthening is appropriate. If it is used for governing all things, it will lead to downfall. Advancing without rest is actually leading toward decline. Kong Yingda further explains: The term "ming sheng" refers to "ming" as darkness. The Sixth Line at the Top is at the top of the Hexagram of Ascending, advancing without ceasing, thus rising even in darkness, which is called "ming sheng." The phrase "favorable for the perseverance of uprightness" means that if one resides in a high position and dominates others, taking the lead, downfall will follow. However, if one maintains personal virtue and applies this unceasing spirit to governance, then perseverance becomes a virtue, hence "favorable for the perseverance of uprightness." The Image Commentary says: "Ming sheng" and residing in a high position leads to decline rather than prosperity. Wang Bi's commentary explains: Labor cannot last long. Kong Yingda's commentary says: The phrase "xiao bu fu" means that although one perseveres in governance and temporarily avoids danger, the labor cannot last long, eventually leading to decline and failure, hence "xiao bu fu."

坎下兌上。困：亨。困必通也。處窮而不能自通者，小人也。[疏]正義曰：“困”者，窮厄委頓之名，道窮力竭，不能自濟，故名為“困”。亨者，卦德也。小人遭困，則“窮斯濫矣”。君子遇之，則不改其操。君子處困而不失，其自通之道，故曰“困，亨”也。

The hexagram "Kun" has the lower trigram "Kan" (Water) and the upper trigram "Dui" (Lake). The hexagram statement says: "Kun, meaning hardship, is smooth." Wang Bi explains: When hardship reaches its extreme, it must be smooth; if a person is in hardship but cannot seek their own way to smooth things, that is the way of a petty person. Kong Yingda further explains: "Kun" is the name for extreme hardship, with the path blocked and strength exhausted, unable to save oneself, hence called "Kun." "Smooth" is the virtue of this hexagram. When a petty person encounters hardship, they will act recklessly as the "Analects" says, "When in hardship, they will go too far." But a gentleman in hardship does not change his conduct. A gentleman in hardship does not lose the way to seek smoothness, hence it is said, "Kun, smooth."

貞，大人吉，無咎。處困而得“無咎”，吉乃免也。[疏]正義曰：處困而能自通，必是履正體大之人，能濟於困，然後得吉而“無咎”，故曰：“貞，大人吉，無咎”也。有言不信。[疏]正義曰：處困求濟，在於正身脩德。若巧言能辭，人所不信，則其道彌窮，故誡之以“有言不信”也。

The hexagram statement says: Upholding correctness, the great virtuous person is auspicious and will not have misfortune. Wang Bi's commentary explains: Being in a difficult situation yet being able to "not have misfortune" is due to auspiciousness that allows one to be spared. Kong Yingda's commentary says: Being in a difficult situation yet able to seek a way through, must be a person who acts with correctness and has a broad mind; only after overcoming the difficulty can one attain auspiciousness and "not have misfortune," hence it says "Zhen, the great person is auspicious and has no misfortune." The hexagram statement also says: When there is something to say, no one believes it. Kong Yingda's commentary says: Being in a difficult situation and seeking liberation, the key lies in upholding correctness and cultivating virtue; if one merely uses eloquent words and is skilled in speech, others will not believe, and the path becomes narrower, hence using "there is a statement but it is not believed" as a warning.

《彖》曰：困，剛揜也。剛則揜於柔也。[疏]正義曰：此就二體以釋卦名，兌陰卦為柔，坎陽卦為剛，坎在兌下，是“剛見揜於柔也”。剛應升進，今被柔揜，施之於人，其猶君子為小人所蔽以為困窮矣。險以說，困而不失其所亨。處險而不改其說，“困而不失其所亨”也。[疏]正義曰：此又就二體名訓以釋亨德也。坎險而兌說，所以困而能亨者，良由君子遇困，安其所遇，雖居險困之世，不失暢說之心，故曰“險以說，困而不失其所亨”也。

The Classic text of the Commentary on the Judgment says: "Confusion" refers to the concealment of yang strength. Wang Bi's commentary explains that yang is concealed by yin. Kong Yingda's exposition states that this interpretation is based on the two trigrams composing the hexagram — "Dui" is a yin trigram, representing softness; "Kan" is a yang trigram, representing strength. Since "Kan" is below "Dui," it is "yang strength concealed by yin softness." Yang strength should naturally rise and advance, but now it is concealed by yin. Applied to human affairs, this is like a gentleman being obscured by petty men and thus falling into hardship. The Classic text of the Commentary on the Judgment also says: remaining joyful while in a dangerous situation, and not losing the quality of communication even in hardship. Wang Bi's commentary explains that remaining joyful while in a dangerous situation is "confusion without losing the quality of communication." Kong Yingda's exposition states that this is another interpretation of the quality of "communication" based on the meanings of the two trigrams. "Kan" represents danger, and "Dui" represents joy. Therefore, even in hardship, communication is possible because the gentleman, when encountering hardship, remains content with his situation. Though he is in a dangerous and difficult world, he does not lose his open and joyful mind. Therefore, it is said, "dangerous yet joyful, and not losing the quality of communication."

其唯君子乎？貞，大人吉，以剛中也。處困而用剛，不失其中，履正而能體大者也。能正而不能大博，未能說困者也，故曰“貞，大人吉”也。[疏]正義曰：“其唯君子乎”者，結嘆處困能通，非小人之事，唯君子能然也。“貞，大人吉，以剛中”者，此就二五之爻，釋“貞，大人”之義。剛則正直，所以為貞，中而不偏，所以能大。若正而不大，未能濟困，處困能濟，濟乃得吉而無咎也，故曰“貞，大人吉，以剛中”也。

The text of the Commentary on the Judgment says: Those who can achieve this, perhaps only the gentleman can? "Zhen, Da Ren Ji" (uprightness, the great person is auspicious) is because of the yang line in the middle. Wang Bi's commentary explains: To be in a difficult situation yet to use the virtue of strength without losing the middle path, this is the person who acts with uprightness and has a great capacity. Those who can only maintain uprightness but lack great capacity are not yet able to escape from difficulties, hence it is said "Zhen, Da Ren Ji." Kong Yingda further explains: The phrase "Its only the gentleman?" is a summary and praise: To be in difficulty yet able to be successful, this is something the petty person cannot achieve, only the gentleman can do so. The phrase "Zhen, Da Ren Ji, yi gang zhong" (uprightness, the great person is auspicious, because of strength in the middle) is an explanation of the meaning of "Zhen, Da Ren" based on the two lines, nine two and nine five: Strength is uprightness, hence called "Zhen"; being in the middle without bias, hence able to be great. If one can only maintain uprightness but not be great, one cannot overcome difficulties; to be in difficulty yet able to save oneself, being able to save oneself brings auspiciousness without error, hence it is said "Zhen, Da Ren Ji, yi gang zhong."

有言不信，尚口乃窮也。處困而言，不見信之時也。非行言之時，而欲用言以免，必窮宅也。其吉在於“貞、大人”，口何為乎？[疏]正義曰：處困求通，在於修德，非用言以免困。徒尚口說，更致困窮，故曰“尚口乃窮”也。《象》曰：澤無水，困。君子以致命遂志。澤無水，則水在澤下，水在澤下，困之象也。處困而屈其志者，小人也。“君子固窮”，道可忘乎？[疏]正義曰：“澤無水，困”者，謂水在澤下，則澤上枯槁，萬物皆困，故曰“澤無水困”也。“君子以致命遂志”者，君子之人，守道而死，雖遭困厄之世，期於致命喪身，必當遂其高志，不屈撓而移改也，故曰“致命遂志”也。

The text of the Commentary on the Judgment says: "If one speaks without substance, one will not be believed." This is because relying solely on words leads to a dead end. Wang Bi's commentary explains that when one is in a difficult situation and speaks, it is precisely when one is not believed by others; it is not the time to act through words, yet one tries to escape through speech, inevitably remaining trapped in a dead end. Its auspiciousness lies in "uprightness" and "great person," so what use is boasting with words? Kong Yingda's commentary says: when inpredicament, seeking to become unblocked lies in cultivating virtue, not in using words to escapepredicament; only relying on eloquent speech leads to even deeperpredicament, hence the saying "excessive speech leads to困境." The text of the Great Image says: a marsh without water, which is the image of the Hexagram of困; the gentleman thus understands the need to sacrifice his life to realize his aspirations. Wang Bi's commentary explains that a marsh without water is because the water has flowed below the marsh; water below the marsh is the image of困境. Those who bend their aspirations when in困境 are petty people; Confucius said "the gentleman remains steadfast inpredicament," the gentleman remains steadfast even in困境, can virtue be forgotten? Kong Yingda's commentary says: what is meant by "a marsh without water,困" is that water has seeped below the marsh, leaving the marsh dry, and all things are inpredicament, hence the saying "a marsh without water is困." What is meant by "the gentleman thus sacrifices his life to realize his aspirations" is that the gentleman holds onto virtue until death, even in a time ofpredicament, even if he expects to sacrifice his life, he must surely realize his lofty aspirations, not yielding or changing, hence the saying "sacrificing one's life to realize one's aspirations."

初六：臀困于株木，入于幽谷，三歲不覿。最處底下，沈滯卑困，居無所安，故曰“臀困于株木”也。欲之其應，二隔其路，居則困于株木，進不獲拯，必隱遯者也，故曰：“入于幽谷”也。困之為道，不過數歲者也。以困而藏，困解乃出，故曰“三歲不覿”也。[疏]“初六臀困于株”至“三歲不覿”。○正義曰：“臀困于株木”者，初六處困之時，以陰爻最居窮下，沈滯卑困，居不獲安，若臀之困于株木，故曰“臀困于株木”也。“入于幽谷”者，有應在四，而二隔之，居則困株，進不獲拯，勢必隱遯者也，故曰“入于幽谷也”。“三歲不覿”者，困之為道，不過數歲，困窮乃出，故曰“三歲不覿”也。《象》曰：“入于幽谷”，幽不明也。言幽者，不明之辭也。入於不明，以自藏也。[疏]正義曰：“幽不明”者，《象》辭惟釋幽字，言幽者，正是不明之辭，所以入不明，以自藏而避困也。釋株者，初不謂之株也。

The line statement of the first line says: The buttocks are trapped by a dry tree stump, retreating into a deep valley, not seeing people for three years. Wang Bi's commentary explains: The initial line is at the very bottom of the hexagram, stagnant and humble, in a state of hardship, unable to find a stable place, hence it says "the buttocks are trapped by a dry tree stump." It wishes to go to its responding line, the ninth line in the second position, but the ninth line in the fourth position blocks the way. If it stays, it is trapped by the tree stump; if it moves forward, it cannot get help, so it must retreat and hide, hence it says "entering a deep valley." Hardship is only for a few years; because of hardship, one hides, and when the hardship is removed, one comes out, hence it says "not seeing people for three years." Kong Yingda's commentary explains from "the buttocks are trapped by a dry tree stump" to "not seeing people for three years": "The buttocks are trapped by a dry tree stump" refers to the initial line being in hardship, with a yin line in the most extreme and difficult position, stagnant and humble, unable to find a stable place, like the buttocks being trapped by a tree stump, hence it says "the buttocks are trapped by a dry tree stump." "Entering a deep valley" refers to its responding line being the ninth line in the fourth position, while the ninth line in the second position blocks the way. If it stays, it is trapped by the tree stump; if it moves forward, it cannot get help, so it must retreat and hide, hence it says "entering a deep valley." "Not seeing people for three years" refers to hardship lasting only a few years, and when hardship is at its peak, it ends, hence it says "not seeing people for three years." The Image Commentary says: "entering a deep valley," "幽" means darkness. Wang Bi's commentary explains: saying "幽" is a term indicating darkness; entering a dark place is to hide oneself. Kong Yingda's commentary says: "幽" meaning darkness, the Image Commentary only explains the character "幽": saying "幽" is a term indicating darkness, so entering a dark place is to hide oneself and avoid hardship. As for why it does not explain the character "株," it is because the Image Commentary did not mention "株" in the first place.

九二：困于酒食，朱紱方來，利用享祀。征凶，無咎。以陽居陰，尚謙者也。居困之時，處得其中。體夫剛質，而用中履謙，應不在一，心無所私，盛莫先焉。夫謙以待物，物之所歸；剛以處險，難之所濟。履中則不失其宜，無應則心無私恃，以斯處困，物莫不至，不勝豐衍，故曰“困于酒食”，美之至矣。坎，北方之卦也。朱紱，南方之物也。處困以斯，能招異方者也，故曰“朱紱方來”也。豐衍盈盛，故“利用享祀”。盈而又進，傾之道也。以此而征，凶誰咎乎？故曰“征凶無咎”。

The line statement of the second line says: Being overwhelmed by excessive wine and food, a red sash is coming from afar, it is appropriate to hold a worship ceremony; if one goes to war at this time, it will be dangerous, but one cannot blame others. Wang Bi's commentary explains: The nine in the second line, with a yang line in a yin position, is a line that values humility; it is in a time of hardship but occupies the central position, with a strong nature yet follows the middle path and practices humility. Its response is not limited to a particular line, and its heart has no private bias. Its beauty is unmatched. By being humble towards others, people will come to follow; with strength in a dangerous situation, difficulties can be overcome; by occupying the central position, one does not lose one's proper measure; without a fixed response line, one's heart has no private reliance. With such an attitude in hardship, all people will come to follow, and abundance and richness will be so great that they cannot be contained, hence it is said 'overwhelmed by wine and food.' This is actually the extreme of beauty. 'Kan' is the hexagram of the north, and 'red sash' is an object from the south; being in hardship yet able to do so, it is able to attract people from distant places, hence it is said 'the red sash is coming from afar.' With abundant resources, it is appropriate to hold a worship ceremony. To continue adding to what is already full is the way to downfall; to go to war in this way, bringing about danger, who can one blame? Hence it is said 'going to war is dangerous but without blame.'

[疏]“九二困于酒食”至“無咎”。○正義曰：“困于酒食”者，九二體剛居陰，處中無應。體剛則健，能濟險也。居陰則謙，物所歸也。處中則不失其宜，無應則心無私黨。處困以斯，物莫不至，不勝豐衍，故曰“困于酒食”也。“朱紱方來，利用享祀”者，紱，祭服也。坎，北方之卦也。紱，南方之物。處困用謙，能招異方者也。故曰“朱紱方來”也。舉異方者，明物無不至，酒食豐盈，異方歸向，祭則受福，故曰“利用享祀”。“征凶無咎”者，盈而又進，傾敗之道，以征必凶，故曰“征凶”。自進致凶，無所怨咎，故曰“無咎”也。《象》曰：“困于酒食”，中有慶也。[疏]正義曰：“中有慶”者，言二以中德被物，物之所賴，故曰“有慶”也。

Kong Yingda explains the passage from "Nine Two is confined by wine and food" to "no blame": what is meant by "confined by wine and food" is that Nine Two has a strong nature but is in a yin position, is in the central position and has no fixed responding line. Being strong and healthy, it can overcome difficulties; being in a yin position shows humility, and thus attracts people; being in the central position maintains proper restraint; and having no response means there is no private faction in the heart. With these conditions in a state of difficulty, people will all come to rely on it, and the abundance is too great to be able to receive it, so it is said "confined by wine and food." What is meant by "red silk will come, it is advantageous to perform worship" is that "silk" is the ceremonial garment worn in worship; "Kan" is the northern trigram, while "silk" is a southern object; being in a state of difficulty but using humility can attract people from distant lands, so it is said "red silk will come." The special mention of distant lands is to show that all things will not fail to come to rely on it: wine and food are abundant, distant people come to rely, and worship can bring blessings, so it is said "it is advantageous to perform worship." What is meant by "going on a campaign brings danger but no blame" is that when already full, further advancement is the way to downfall, and going on a campaign with this will certainly bring danger, so it is said "going on a campaign brings danger"; danger is brought about by one's own advancement, and thus cannot be blamed on others, so it is said "no blame." The Image Commentary says: "confined by wine and food" is the virtue of being in the center bringing good fortune. Kong Yingda says: what is meant by "there is celebration in the center" is that Nine Two, with the virtue of being both central and upright, benefits all people and becomes the reliance of the people, so it is said "there is celebration."

六三：困于石，據于蒺藜，入于其宮，不見其妻，凶。石之為物，堅而不納者也，謂四也。三以陰居陽，志武者也。四自納初，不受已者。二非所據，剛非所乘。上比困石，下據蒺藜，無應而入，焉得配偶？在困處斯，凶其宜也。[疏]“六三困于石”至“不見其妻凶”。○正義曰：“困于石，據于蒺藜”者，石之為物，堅剛而不可入也。蒺藜之草，有剌而不可踐也。六三以陰居陽，志懷剛武，己又無應，欲上附於四，四自納於初，不受己者也，故曰“困于石”也。下欲比二，二又剛陽，非己所據，故曰“據于蒺藜”也。“入于其宮，不見其妻凶”者，無應而入，難得配偶，譬於入宮，不見其妻，處困以斯，凶其宜也，故曰“入于其宮，不見其妻，凶”也。《象》曰：“據于蒺藜”，乘剛也。“入于其宮，不見其妻”，不祥也。[疏]正義曰：“乘剛”者，明二為蒺藜也。“不祥也”者，祥，善也、吉也。不吉，必有凶也。

The Line Statement of the Third Line says: Being trapped by a stone, and stepping on thorns; returning to one's own house, yet not seeing one's wife, which is ominous. Wang Bi's commentary explains: A stone is hard and does not allow entry, referring to the Nine in the Fourth. The Sixth in the Third, being a yin line in a yang position, is a line with a strong and martial heart; the Nine in the Fourth has already taken in the Six at the Beginning, and does not accept the Third, while the Nine in the Second is not something it can occupy, and yang strength is not something it can overpower. Trying to approach upwards is being trapped by the stone, trying to hold downwards is stepping on thorns, having no responding line yet forcing entry into the house, where can one find a spouse? Being in a situation of hardship and falling into such a state, encountering misfortune is appropriate. Kong Yingda's commentary explains from "Being trapped by a stone" to "Not seeing one's wife, ominous": what is meant by "Being trapped by a stone, holding on to thorns" is that the stone is hard and strong, making entry impossible, and thorns are plants with prickles, making stepping on them difficult. The Sixth in the Third, being a yin line in a yang position, has a strong and martial heart, and having no responding line, it tries to approach upwards to the Nine in the Fourth, but the Nine in the Fourth has already taken in the Six at the Beginning and does not accept it, hence "Being trapped by a stone"; it tries to approach downwards to the Nine in the Second, but the Nine in the Second is yang strength, which it cannot occupy, hence "Holding on to thorns." What is meant by "Entering the house, not seeing one's wife, ominous" is that having no responding line yet forcing entry, it is difficult to find a spouse, like entering one's own house yet not seeing one's wife; being in hardship and falling into such a state, encountering misfortune is appropriate, hence "Entering the house, not seeing one's wife, ominous." The Image Commentary says: "Holding on to thorns" is because it is riding over yang strength; "Entering the house, not seeing one's wife" is ominous. Kong Yingda's commentary says: what is meant by "riding over yang" is that the Nine in the Second is that thornbush; what is meant by "ominous" is that "xiang" refers to good fortune, and if it is not good fortune, it must certainly be ominous.

九四：來徐徐，困于金車。吝，有終。“金車”，謂二也。二剛以載者也，故謂之金車。“徐徐”者，疑懼之辭也。志在於初而隔於二，履不當位，威令不行。棄之則不能，欲往則畏二，故曰“來徐徐，困于金車”也。有應而不能濟之，故曰“吝”也。然以陽居陰，履謙之道，量力而處，不與二爭，雖不當位，物終與之，故曰“有終”也。[疏]“九四來徐徐”至“有終”。○正義曰：何氏云：“九二以剛德勝，故曰‘金車’也。”“徐徐”者，疑懼之辭。九四有應於初而礙於九二，故曰“困于金車”。欲棄之，惜其配偶疑懼，而行不敢疾速，故“來徐徐”也。有應而不敢往，可恥可恨，故曰“吝”也。以陽居陰，不失謙道，為物之所與，故曰“有終”也。

The line statement for the fourth line says: Coming slowly and hesitantly, being trapped by a golden chariot; there is regret, but ultimately there will be a good outcome. Wang Bi's commentary explains: "Golden chariot" refers to the second line, nine two; nine two is strong and capable of bearing, so it is called "golden chariot." "Slowly" is an expression of hesitation and fear. Nine four's aspirations are attached to six at the beginning, but are blocked by nine two; it is in an inappropriate position, and its authority cannot be effectively exercised; wanting to abandon six at the beginning is impossible, wanting to move forward is fearful of nine two, hence it says "coming slowly, trapped by the golden chariot." Having the responding line but unable to fulfill it, hence it says "regret." However, it holds a yang line in a yin position, practicing humility, acting within its capacity, not competing with nine two; although in an inappropriate position, people ultimately support it, hence it says "there will be a final outcome." Kong Yingda's commentary on the section from "nine four coming slowly" to "there will be a final outcome" says: He said "nine two, relying on its strong and virtuous virtue, thus being called 'golden chariot.'" "Slowly" is an expression of hesitation and fear. Nine four has a responding relationship with six at the beginning, but is blocked by nine two, hence it says "trapped by the golden chariot"; wanting to abandon six at the beginning, yet reluctant to part from this spouse, hence hesitating and fearful, not daring to act quickly, hence "coming slowly." Having the responding line yet not daring to go forward, both shameful and regrettable, hence "regret." It holds a yang line in a yin position, not losing the way of humility, being loved by the people, hence "there will be a final outcome."

《象》曰：“來徐徐”，志在下也。下謂初也。雖不當位，有與也。[疏]正義曰“有與”者，位雖不當，執謙之故，物所與也。

The Small Image Commentary says: "Coming slowly," because the mind is attached to the lower position. Wang Bi's commentary explains that the "lower" refers to the first line. The text then says: although the position is not appropriate, there is still support from others. Kong Yingda's commentary explains that "having support" means that the nine in the fourth line, which is a yang line in a yin position, is originally in an inappropriate position, but because it adheres to the way of humility and does not compete with the nine in the second line, things naturally come to rely on it.

九五：劓刖，困于赤紱，乃徐有說，利用祭祀。以陽居陽，任其壯者也。不能以謙致物，物則不附。忿物不附而用其壯猛，行其威刑，異方愈乖，遐邇愈叛。刑之慾以得，乃益所以失也，故曰“劓刖，困于赤紱”也。二以謙得之，五以剛失之，體在中直，能不遂迷困而徐能用其道者也。致物之功，不在於暴，故曰“徐”也。困而後乃徐，徐則有說矣，故曰“困于赤紱，乃徐有說”也。祭祀，所以受福也。履夫尊位，困而能改，不遂其迷，以斯祭祀，必得福焉，故曰“利用祭祀”也。

The line statement of the fifth line says: "Apply the punishments of nose-cutting and foot-cutting, being confined by a red sash; only by proceeding slowly will there be joy, and it is appropriate to perform worship." Wang Bi's commentary explains: The nine in the fifth line, with a yang line in a yang position, is a line that solely displays its strength; it cannot attract people by humility, so people do not follow, and being resentful of people not following, it increases its strength, applying severe punishments. As a result, people from afar become even more estranged, and both near and far become even more rebellious. It originally intended to use punishment to gain people's submission, but instead caused further loss. Therefore, it says, "nose-cutting and foot-cutting, confined by a red sash." The nine in the second line gained people through humility, while the nine in the fifth line lost people due to its strength; yet its essence remains in the center and upright, so it can avoid being stuck inpredicament and gradually return to the right path. The effectiveness of attracting people does not lie in violence, so it says, "proceed slowly." After being inpredicament, it turns to ease, and ease brings joy, so it says, "confined by a red sash, then slowly there is joy." Worship is used to receive blessings: being in a high position, being inpredicament but able to repent, not being stubborn, using such a heart to perform worship, will surely receive blessings, so it says, "it is appropriate to perform worship."

[疏]“九五”至“利用祭祀”。○正義曰：九五以陽居陽，用其剛壯，物不歸已。見物不歸，而用威刑，行其“劓刖”之事。既行其威刑，則“異方愈乖，遐邇愈叛”。兌為西方之卦，赤紱南方之物，故曰“劓刖，困于赤紱”也。此卦九二為以陽居陰，用其謙退，能招異方之物也。此言九五剛猛，不能感異方之物也。若但用其中正之德，招致於物，不在速暴而徐徐，則物歸之而有說矣，故曰“乃徐有說”也。居得尊位，困而能反，不執其迷，用其祭祀，則受福也。

Kong Yingda's commentary explains the passage from "Nine in the Fifth" to "Beneficial for Worship": Nine in the Fifth, with a Yang line in a Yang position, uses only strength, and people do not follow him. Seeing that people do not follow him, he resorts to punishment, using punishments such as nose-cutting and foot-cutting. Once punishments have been carried out, as Wang Bi said, "those in the distant lands become even more rebellious, and those near and far become even more rebellious." "Dui" is the trigram of the west, and "red sash" is an object of the south, so it is said "nose-cutting and foot-cutting, confined by the red sash." The Nine in the Second of this hexagram is a Yang line in a Yin position, able to use the way of humility to attract people from afar. Here, Nine in the Fifth is fierce and strong, yet fails to attract people from afar. If he uses his upright virtue to attract people, without seeking quick and violent action but proceeding calmly and gradually, then people will come to him with joy, so it is said "then gradually there is relief." He is in a position of honor, and inpredicament he can turn back, not being stubborn in his mistakes. With such a mind, he can perform worship and thus receive blessings.

《象》曰：“劓刖”，志未得也。“乃徐有說”，以中直也。“利用祭祀”，受福也。[疏]正義曰：“志未得也”者，由物不附己，己德未得，故曰“志未得”也。“乃徐有說，以中直也”者，居中得直，不貪不暴，終得其應，乃寬緩修其道德，則得喜說，故云“乃徐有說，以中直也”。“利用祭祀，受福”者，若能不遂迷志，用其中正，則異方所歸，祭則受福，故曰“利用祭祀，受福”也。

The Image Commentary says: "Nose amputated and foot cut off," indicating that the will has not yet been realized; "Then gradually there is relief," because it is in the center and upright; "It is beneficial to perform worship," because it can receive blessings. Kong Yingda further explains: "The will has not yet been achieved" is because others do not follow him, and his virtue has not yet been practiced, hence "the will has not yet been achieved." "Then gradually there is relief, because it is in the center and upright" refers to the Nine in the Fifth position being in the center and upholding uprightness, not greedy or reckless, eventually gaining harmony; by calmly cultivating his virtue, he attains joy, hence "then gradually there is relief, because it is in the center and upright." "It is beneficial to perform worship, receiving blessings" means if one does not persist in one's own way but uses the upright virtue, then people from afar will come to follow, and worship will bring blessings, hence "it is beneficial to perform worship, receiving blessings."

上六：困于葛藟，于臲卼，曰動悔、有悔，征吉。居困之極，而乘於剛，下無其應，行則愈繞者也。行則纏繞，居不獲安，故曰“困于葛藟于臲卼”也。下句無困，因於上也。處困之極，行無通路，居無所安，困之至也。凡物窮則思變，困則謀通，處至困之地，用謀之時也。“曰”者，思謀之辭也。謀之所行，有隙則獲，言將何以通至困乎？“曰動悔”，令生有悔，以征則濟矣，故曰“動悔有悔，征吉”也。

The line statement of the sixth line at the top says: being entangled by vines, in a state of instability and unease; in the heart one says, "one movement will lead to regret," thus genuinely generating a heart of repentance, and going to war will be auspicious. Wang Bi's commentary explains: the sixth line at the top is at the extreme point of困境, and is situated above yang strength, with no corresponding line below; once it moves, it becomes even more entangled; moving leads to entanglement, while staying leads to no peace, hence it says "being entangled by vines and in instability." The next sentence omits the character "困," which is a continuation of the previous sentence. Being at the extreme of困境, there is no way to move, no place to stay, and it is at the peak of困境. All things, when exhausted, seek change; in困境, they seek to find a way out; being in the most extreme困境 is precisely the time to employ strategy. "曰" is a term indicating consideration and planning: the implementation of strategy, if there is an opening, will succeed—this refers to asking what method can be used to break through this extreme困境. "曰动悔" is to generate a heart of repentance, and by this means going to war can overcome the困境, hence it says "movement and regret bring regret, but going to war is auspicious."

[疏]“上六困于葛藟”至“征吉”。○正義曰：葛藟，引蔓纏繞之草，臲卼，動搖不安之辭。上六處困之極，極困者也。而乘於剛，下又無應，行則纏繞，居不得安，故院“困于葛藟于臲卼”也。應亦言“困于臲卼”，“困”因於上，省文也。“凡物窮則思變，困則謀通，處至困之地”，是用謀策之時也。“曰”者，思謀之辭也。謀之所行，有隙則獲，言將何以通至困乎？為之謀曰：必須發動其可悔之事，令其有悔可知，然後處困求通，可以行而獲吉，故曰“動悔，有悔，征吉”。

Kong Yingda's commentary explains the line statement of the sixth line at the top of the "Gunn" hexagram, starting from the text "The sixth at the top is trapped by the vine and creeper" up to "proceeding is auspicious." The annotation says: "Vine and creeper" refers to a wild plant that twists and binds; "nianwu" is a word describing instability and lack of security. The sixth at the top is at the highest position of the "Gunn" hexagram, at the peak of hardship, representing a person who is in the most extreme state of difficulty. It also dominates over the yang lines below, and there is no corresponding line beneath it to support it, so moving forward is blocked by vines and creepers, and stopping is also not secure, hence the line statement says "trapped by the vine and creeper, in nianwu." The next sentence should also say "trapped by nianwu," but the word "trapped" is omitted to follow the convention of concise writing. Wang Bi's annotation says "when things reach an end, they think of change; when in difficulty, they plan for a way out. Being in the most extreme state of difficulty is precisely the time to use strategy." The word "says" in the line statement is the tone of speaking out when considering and planning. Once the plan is put into action, as long as there is a small opening, success can be achieved. So the question is: by what means can one escape from extreme hardship? The answer provided for the sixth at the top is: one must first bring about actions that will later cause regret, making it clear that there is indeed something to regret. Then, when in difficulty, seeking a way out, one can take action and achieve auspiciousness, hence the line statement says "action brings regret, there is regret, proceeding is auspicious."

《象》曰：“困于葛藟”，未當也。所處未當，故致此困也。[疏]正義曰：“未當也”者，處於困極，而又乘剛，所處不當，故致此困也。“動悔，有悔”，吉行也。[疏]正義曰：“吉行”者，知悔而征，行必獲吉也。

The Image Commentary says: "Being trapped by the grapevine" is because the sixth line at the top is in an inappropriate position. Wang Bi's annotation explains: its position is inherently unsuitable, hence it brings about such hardship. Kong Yingda's commentary elaborates: the phrase "not appropriate" refers to the sixth line at the top being at the extreme of hardship and dominating over the yang lines, thus its position is inappropriate, leading to this hardship. The Image Commentary also says: "movement brings regret, there is regret," which is a吉利 action. Kong Yingda's commentary elaborates: the phrase "吉利 action" means that the sixth line at the top understands the source of regret and then proceeds, thus the action will certainly result in good fortune.

巽下坎上。井：改邑不改井，井，以不變為德者也。[疏]正義曰：“井”者，物象之名也。古者穿地取水，以瓶引汲，謂之為井。此卦明君子脩德養民，有常不變，終始無改，養物不窮，莫過乎井，故以修德之卦取譬名之“井”焉。“改邑不改井”者，以下明“井”有常德，此明“井”體有常，邑雖遷移而“井體”無改，故云“改邑不改井”也。

The hexagram "Well" is composed of the trigram Xun (Wind) below and Kan (Water) above. The hexagram statement says: "Changing the city but not the well" — a city can be moved and changed, but a well remains unchanged. Wang Bi's commentary explains that the well represents "unchanging" as its virtue. Kong Yingda's commentary elaborates: "Well" originally refers to a physical object. In ancient times, people dug into the ground to draw water, using a jar attached to a rope to lower it down, and this was called a well. This hexagram discusses the gentleman cultivating virtue and nurturing the people, who should follow a constant path without change, remaining consistent from beginning to end, nurturing all things without limit. No metaphor is more fitting than the well for this meaning, so the hexagram is named "Well." As for the phrase "changing the city but not the well," the following text discusses the well's constant virtue, while this part refers to the well's physical form being constant. Although a city may be moved, the well itself remains unchanged, hence the saying "changing the city but not the well."

無喪無得，德有常也。[疏]正義曰：此明井用有常德，終日引汲，未嘗言損；終日泉注，未嘗言益，故曰“無喪無得”也。往來井井。不渝變也。[疏]正義曰：此明性常。“井井”，絜靜之貌也。往者來者，皆使潔靜，不以人有往來，改其洗濯之性，故曰“往來井井”也。

The Hexagram Statement continues: "There is no loss, no gain." Wang Bi's commentary explains: This refers to the constant nature of the well. Kong Yingda's exposition elaborates: This sentence highlights the constant function of the well — all day long people draw water from it, yet the well water never diminishes; all day long spring water flows into it, yet the well water never increases. Therefore, it is said, "There is no loss, no gain." The Hexagram Statement also says: "Coming and going, the well is clear and pure." Wang Bi's commentary explains: The nature of the well does not change. Kong Yingda's exposition elaborates: This sentence highlights the constant nature of the well. "Jingjing" describes the clarity and purity of the well. Those who come to draw water and those who go to fetch water are all made clean by the well. It does not alter its inherent nature of purifying all things merely because people come and go. Therefore, it is said, "Coming and going, the well is clear and pure."

汔至亦未繘井，巳來至而未出井也。羸其瓶，凶。井道以巳出為功也。幾至而覆，與未汲同也。[疏]正義曰：此下明井誡，言井功難成也。汔，幾也。幾，近也。繘，綆也。雖汲水以至井上，然綆出猶未離井口，而鉤羸其瓶而覆之也。棄其方成之功，雖有出井之勞，而與未汲不異，喻今人行常德，須善始令終。若有初無終，則必致凶咎，故曰“汔至亦未繘井，羸其瓶，凶”。言“亦”者，不必之辭，言不必有如此不克終者。計獲一瓶之水，何足言凶？以喻人之修德不成，又云但取喻人之德行不恆，不能慎終如始，故就人言凶也。

The Hexagram Statement also says: "The water bucket has reached the well mouth but has not yet drawn water up." Wang Bi's commentary explains that the bucket has been brought up to the well mouth but has not actually drawn water out. The Hexagram Statement then says: "The bottle is overturned, which is ominous." Wang Bi's commentary explains that the function of the well is only considered successful when water has been drawn out of the well; if one is almost successful but then the bottle overturns, it is the same as if no water had been drawn at all. Kong Yingda's commentary elaborates that what follows is the warning of the Well Hexagram, which speaks about the difficulty of achieving the function of a well. "Qi" means almost, and "ji" means close; "ju" refers to the rope used for drawing water. Although water has been drawn up to the well mouth, when the rope is pulled up, the water bottle has not yet left the edge of the well and is caught, causing the bottle to overturn. This is equivalent to losing the almost achieved success; although one has exerted the effort of drawing water, the result is the same as if no effort had been made at all. This is a metaphor for people practicing a constant virtue, which must have a good beginning and a good ending; if one starts but does not finish, one will certainly invite danger and mistakes. Therefore, it says, "The water bucket has reached the well mouth but has not yet drawn water up, the bottle is overturned, which is ominous." The word "yi" in the text expresses an uncertain tone, meaning that it is not certain that such an incomplete ending will always occur. If we consider only the actual event, it is merely a loss of a bottle of water, how can it be considered ominous? The reason it is called ominous is that it is used as a metaphor for people abandoning their virtue halfway; in other words, this is merely a metaphor for the inability of human virtue to be sustained and for the failure to conclude a task with the same care as its beginning. Therefore, it is ominous in terms of human affairs.

《彖》曰：巽乎水而上水，井。音舉上之上。[疏]“《彖》曰”至“水井”。○正義曰：此就二體釋“井”之名義。此卦坎為水在上，巽為木在下，又巽為入，以木入於水而又上水，井之象也。○注“音舉上之上”。○正義曰：嫌讀為去聲，故音之也。

The Commentary on the Judgment says: "The wind (Xun) enters the water and rises up, which is the well." This refers to a wooden vessel being lowered into water and then water being drawn up, which is the image of a well. Wang Bi added a note on the pronunciation, stating that the "上" in "上水" should be read as the "上" in "举上," meaning to lift up. Kong Yingda's commentary explains from the phrase in the Commentary on the Judgment to the term "water well": ○ The correct explanation says: This interpretation is based on the upper and lower trigrams to explain the meaning of "well." In this hexagram, the trigram Kan (water) is above, and the trigram Xun (wind) is below. Xun also has the meaning of "entering." Using a wooden vessel to enter the water and then draw water up is exactly the image of a well. ○ The following explanation is for Wang Bi's note on the pronunciation of "上" as "举上" (to lift up): ○ The correct explanation says: The commentator feared that readers might pronounce "上" as a falling tone, interpreting it as a directional term, so he specially noted the pronunciation to indicate that it should be read as a verb meaning to lift up.

井養而不窮也，“改邑不改井”，乃以剛中也。以剛處中，故能定居其所而不變也。[疏]正義曰：“井養而不窮”者，嘆美井德，愈汲愈生，給養於人，無有窮巳也。“改邑不改井，乃以剛中也”者，此釋井體有常，由於二五也。二五以剛居中，故能定居其所而不改變也。不釋“往來”二德者，無喪無得，“往來井井”，皆由此剛居中，更無他義，故不具舉《經》文也。

The Commentary on the Judgment continues: "The well nourishes without end, 'changing the city but not the well,' because it has a strong and central position." Wang Bi's commentary explains that a yang line in the central position allows the well to remain stable in its original place without change. Kong Yingda's exposition elaborates that the phrase "the well nourishes without end" praises the well's virtue: the more water is drawn, the more it continues to flow, providing sustenance to people without end. The phrase "changing the city but not the well, because it has a strong and central position" explains the well's constant nature, which originates from the two lines, nine two and nine five, both of which are strong yang lines occupying the central positions of the upper and lower trigrams, thus enabling them to remain in their positions without change. The Commentary on the Judgment does not further explain the virtues "without loss or gain" and "the well being ever flowing," because they also arise from the principle of strong yang in the center, with no other reason, so there is no need to cite each sentence of the text separately.

“汔至亦未繘井”，未有功也。井以巳成為功。[疏]正義曰：水未及用，則井功未成，其猶人德事被物，亦是功德未就也。“羸其瓶”，是以凶也。[疏]正義曰：汲水未出而覆，喻脩德未成而止，所以致凶也。

The Commentary on the Judgment says: "Although the water is nearly reached, the well has not yet been drawn up, so there is no achievement." Wang Bi's annotation explains that the well is only considered to have achieved its function when the task is completed. Kong Yingda's commentary elaborates: when the water has not yet reached the point where it can be used, the function of the well has not been realized; this is analogous to a person's virtue not yet truly benefiting others, which is also a case of unfulfilled merit. The Commentary on the Judgment also says: "The vessel is broken," hence leading to misfortune. Kong Yingda's commentary explains: when drawing water, if the vessel overturns before it is lifted out of the well, it symbolizes stopping the cultivation of virtue before it is completed, thus resulting in danger.

《象》曰：木上有水，井，君子以勞民勸相。“木上有水”，井之象也。上水以養，養而不窮者也。相猶助也。可以勞民勸助，莫若養而不窮也。[疏]正義曰：“木上有水”，則是上水之象，所以為井。“君子以勞民勸相”者，勞謂勞賚，相猶助也。井之為義，汲養而不窮，君子以勞來之恩，勤恤民隱，勸助百姓，使有成功，則此養而不窮也。

The Image Commentary says: "Wood above water, well, the gentleman uses this to labor the people and encourage their assistance." Wang Bi's commentary explains: "Wood above water" is precisely the image of the well hexagram; drawing water up to nourish people is a form of nurturing without end. "Xiang" means assistance. To labor the people and encourage their assistance, there is no better example than this form of nurturing without end. Kong Yingda further explains: "Wood above water" represents the image of lifting water upward, thus forming the well hexagram. As for "the gentleman uses this to labor the people and encourage their assistance," "lao" refers to rewarding and caring for the people, and "xiang" refers to assisting. The meaning of the well lies in drawing water for nourishment without end. The gentleman models himself on this, using rewards and care to alleviate the people's hardships, encouraging and assisting them so that each can achieve success. This is nurturing without end.

初六：井泥不食，舊井無禽。最在井底，上又無應，沈滯滓穢，故曰“井泥不食”也。井泥而不可食，則是久井不見渫治者也。久井不見渫治，禽所不向，而況人乎？一時所共棄舍也。井者不變之物，居德之地，恆德至賤，物無取也。

The line statement of the first line says: "The well is filled with mud and cannot be drunk from; the old well has no birds." The well bottom is entirely filled with mud, so the water cannot be drunk; such an old well even has no birds coming to it. Wang Bi's commentary explains that the first line is located at the very bottom of the well, and there is no corresponding line above it. The mud and filth accumulate and stagnate here, hence it is said, "The well is filled with mud and cannot be drunk from." When the well is full of mud and cannot be used, it is a well that has long been neglected and not cleaned. A well that has long been neglected and not cleaned will even have no birds coming to it, let alone people. This is a well that has been abandoned by everyone at once. A well is an unchanging thing, a place to cultivate virtue. But when constant virtue is reduced to the lowest position, no one will come to use it anymore.

[疏]“初六並泥”至“無禽”。○正義曰：初六“最處井底，上又無應，沈滯滓穢”，即是井之下泥汙，不堪食也，故曰“井泥不食”也。井泥而不可食，即是“久井不見渫治，禽所不向，而況人乎？故曰“舊井無禽”也。○注“井者不變之物”。○正義曰：“井者不變之物，居德之地”者，《繇》辭稱“改邑不改井”，故曰“井者，不變之物，居德”者，《繫辭》又云：“井，德之地”，故曰“居德之地”也。《注》言此者，明井既有不變，即是有恆，既居德地，即是用德也。今居窮下，即是恆德至賤，故物無取也，禽之與人，皆共棄舍也。

Kong Yingda's commentary explains the passage from "Initial Six, the well is muddy" to "no birds come": ○ Justification says: Initial Six is at the very bottom of the well, with nothing above it to correspond, thus being stagnant and full of filth. This is like the mud at the bottom of the well, which is not fit for drinking, hence the statement "the well is muddy and not edible." The mud in the well cannot be used for drinking, which is why it says "an old well is not cleaned, birds do not come, and how much less a person?" - because it has not been cleaned for a long time, even birds do not come, so how much less would people. ○ Then explaining Wang Bi's comment "the well is an unchanging thing": ○ Justification says: The commentary says "the well is an unchanging thing, located in the place of virtue." The first part is because the Hexagram Statement (Yao Ci) says "changing a city does not change the well," so the well is an unchanging thing. The second part is because the Great Treatise says "the well is the place of virtue," so it is said to be "located in the place of virtue." Wang Bi specifically points out these two aspects to explain that since the well has the nature of being unchanging, it is constant; since it is located in the place of virtue, it is in the application of virtue. Now, Initial Six is in the most extreme and lowest position, which means the constant virtue has fallen to the most humble place, thus making it useless to external things, so both birds and people abandon it.

《象》曰：“井泥不食”，下也。“舊井無禽”，時舍也。[疏]正義曰：“下也”者，以其最在井下，故為井泥也。“時舍也”者，以既非食，禽又不向，即是一時共棄舍也。

The Image Commentary says: " 'The well has mud that is not drinkable,' because it is at the lower position. 'The old well has no birds,' because it is a time of abandonment." Kong Yingda explains further: the term "lower position" refers to the fact that the initial line is at the very bottom of the well, thus becoming the mud at the well's bottom. The term "time of abandonment" means that since the water is not drinkable and the birds do not come, it is a time when both people and things are abandoned and neglected.

九二：井谷射鮒，甕敝漏。谿谷出水，從上注下，水常射焉。井之為道，以下給上者也。而無應於上，反下與初，故曰“井谷射鮒”。鮒，謂初也。失井之道，水不上出，而反下注，故曰“甕敝漏”也。夫處上宜下，處下宜上，井巳下矣，而復下注，其道不交，則莫之與也。[疏]正義曰：“井谷射鮒”者，井之為德，以下汲上。九二上無其應，反下比初，施之於事，正似谷中之水，下注敝鮒，井而似谷，故曰“井谷射鮒”也。鮒謂初也。子夏《傳》云：“井中蝦<蟲麻>，呼為鮒魚也。”“甕敝漏”者，井而下注，失井之道，有似甕敝漏水，水漏下流，故曰“甕敝漏”也。

The line statement of the second line says: "The well valley shoots minnows, the jar is broken and leaks." Well water flows down like water from a valley onto small fish, just as water leaks out of a broken jar. Wang Bi's commentary explains that water flows from high places to low places, always shooting downward from valleys. The normal way of a well is to bring water up from below to above; since the second line has no corresponding line above it, it instead relates closely with the first line below, so it is said "the well valley shoots minnows." "Minnows" refer to the first line. Losing the normal way of the well, water does not rise up but flows down, so it is said "the jar is broken and leaks." Generally, those in higher positions should care for those below, and those in lower positions should support those above; since the well is already in a lower position, yet it flows downward, the way of above and below does not connect, and there is no one to attach to it. Kong Yingda's commentary elaborates that "the well valley shoots minnows" refers to the well's virtue of drawing water up from below; since the second line has no corresponding line above, but instead relates closely with the first line below, this is like water from a valley flowing down onto small fish—originally a well, yet acting like a valley, so it is said "the well valley shoots minnows." "Minnows" refer to the first line. Zi Xia's commentary says: "The frog in the well is called a minnow." As for "the jar is broken and leaks," the well water flows downward instead of upward, losing its normal way, just like a broken jar leaking water from the bottom, so it is said "the jar is broken and leaks."

《象》曰：“井谷射鮒”，無與也。[疏]正義曰：“無與也”者，井既處下，宜應汲上。今反養下，則不與上交，物莫之與，故曰“無與也”。

The Image Commentary says: "The well at the bottom shoots at the frog," meaning there is no one to associate with. Kong Yingda explains that "no one to associate with" refers to the well being at the bottom, so by nature the water should be drawn up to the top. But now the Nine in the Second line is nurturing the Six at the Beginning below, not engaging with the superior position. Therefore, external things have no one to attach to it, hence "no one to associate with."

九三：井渫不食，為我心惻，可用汲。王明，並受其福。渫，不停汙之謂也。處下卦之上，復得其位，而應於上，得井之義也。當井之義而不見食，脩巳全潔而不見用，故“為我心惻”也。為，猶使也。不下注而應上，故“可用汲”也。王明則見照明，既嘉其行，又欽其用，故曰“王明，並受其福”也。

The line statement of the third line says: "The well has been cleaned but is not used, causing me sorrow; it is usable for drawing water. The king is enlightened, and both ruler and subject will share its blessing." The well has been thoroughly cleaned but no one comes to drink from it, which causes me sorrow; this water is usable. If the king is enlightened, the third line will be recognized, and since the king appreciates his virtue and respects his talent, both ruler and subject will share the blessing. Wang Bi explains that "渫" means preventing dirt from accumulating. The third line is at the top of the lower trigram, with a yang line in a yang position, thus being correct, and it corresponds with the sixth line above. Since it conforms to the meaning of the well but is not used, it is like a person who cultivates himself and maintains purity but is not appointed, hence "causing me sorrow." Here, "为" is equivalent to "causing." The third line does not flow downward but corresponds with the upper, hence "it is usable for drawing water." If the king is enlightened, the third line will be recognized, and since the king appreciates his virtue and respects his talent, both ruler and subject will share the blessing.

[疏]“九三井渫不食”至“王明並受其福”。○正義曰：“井渫不食”者，渫，治去穢汙之名也。井被渫治，則清潔可食。九三處下卦之上，異初六“井泥”之時，得位而有應於上，非“射鮒”之象。但井以上出為用，猶在下體，未有成功。功既未成，井雖渫治，未食也。故曰“井渫不食”也。“為我心惻”者，為，猶使也。井渫而不見食，猶人脩巳全潔而不見用，使我心中惻愴，故曰“為我心惻”也。“可用汲，王明，並受其福”者，不同九二下注而不可汲也，有應於上，是可汲也。井之可汲，猶人可用。若不遇明王，則滯其才用。若遭遇賢主，則申其行能賢主既嘉其行，又欽其用，故曰“可用汲，王明，並受其福”也。《象》曰：“井渫不食”，行惻也。行感於誠，故曰“惻也”。求“王明”，受福也。

Kong Yingda's commentary explains the passage from "Nine in the Third, the well is cleaned but not used" to "The wise king takes it and receives its blessing": The correct explanation says: "Well cleaned but not used" refers to the act of cleaning the well, where "cleaned" means removing dirt, and the well, after being cleaned, has clean water suitable for drinking. Nine in the Third is at the top of the lower trigram, different from Six at the Beginning, which represents a well with mud. Nine in the Third is in the right position and corresponds with Six at the Top, unlike Nine in the Second, which represents shooting frogs. However, a well must draw water up to the mouth to be useful, and Nine in the Third is still within the lower trigram, so its function has not yet been realized. Since the function has not been realized, even though the well has been cleaned, no one has come to drink from it, hence "well cleaned but not used." "It makes me feel sorrowful" means "for" is equivalent to "causing": the well has been cleaned but no one comes to drink from it, just as a person cultivates himself and maintains purity but is not appointed, causing me sorrow, hence "it makes me feel sorrowful." "It can be drawn, the wise king takes it and receives its blessing" means Nine in the Third is unlike Nine in the Second, which flows downward and cannot be drawn up. Nine in the Third has a corresponding line above, so it can be drawn. A well that can be drawn is like a person who can be appointed. If one does not meet a wise king, his talent is buried; if he meets a wise king, he can display his virtue and talent. The wise king both appreciates his virtue and respects his talent, hence "it can be drawn, the wise king takes it and receives its blessing." The Image Commentary says: "Well cleaned but not used," indicates sincerity. Wang Bi's annotation explains that Nine in the Third's virtue is so sincere that it moves people, hence "sorrow." The Image Commentary continues, seeking the wise king, is to enable both above and below to receive its blessing.

六四：井甃，無咎。得位而無應，白守而不能給上，可以修井之壞，補過而巳。[疏]正義曰：“六四，井甃無咎”者，案：子夏《傳》曰：“甃亦治也，以磚壘井，脩井之壞，謂之為甃。”六四得位而無應，自守而巳，不能給上，可以脩井崩壞。施之於人，可以脩德補過，故曰“井甃無咎”也。《象》曰：“井甃無咎”，脩井也。[疏]正義曰：“脩井”者，但可脩井之壞，未可上給養人也。

The Line Statement of the Fourth Line says: "The well is repaired, there is no blame." This means using bricks and stones to repair the well wall, resulting in no fault. Wang Bi's commentary explains that the Sixth Line in the Fourth Position is in the correct position but has no corresponding line, so it can only hold on to itself and cannot provide water to the upper position. What it can do is repair the damage to the well and make up for its faults. Kong Yingda's commentary elaborates that regarding "the Sixth Line in the Fourth Position, the well is repaired, there is no blame," according to Zi Xia's Commentary: "Repairing also means repairing and maintaining. Using bricks to build the well wall and repairing the damage to the well is called repairing." The Sixth Line in the Fourth Position is in the correct position but has no corresponding line, so it can only hold on to itself and cannot supply water to the upper position. What it can do is repair the damage to the well. Applied to human affairs, this means cultivating virtue and making up for faults. Therefore, it is said "the well is repaired, there is no blame." The Image Commentary says: "The well is repaired, there is no blame," meaning repairing the well. Kong Yingda's commentary elaborates that "repairing the well" refers to the Sixth Line in the Fourth Position being able only to repair the damage to the well, but not yet able to bring water up to nourish people.

九五：井洌寒泉，食。洌，絜也。居中得正，體剛不撓，不食不義，中正高絜，故“井洌寒泉”，然後乃“食”也。[疏]正義曰：餘爻不當貴位，但脩德以待用。九五為卦之主，擇人而用之。洌，絜也。九五居中得正，而體剛直。既體剛直，則不食汙穢，必須井絜而寒泉，然後乃食。以言剛正之主，不納非賢，必須行絜才高，而後乃用，故曰“井洌寒泉，食”也。

The line statement of the fifth line says: "The well water is clear and cold, suitable for drinking." This means the well water is clear and cool, making it drinkable. Wang Bi's commentary explains that "liè" means clean. The nine in the fifth line is in the central position and holds the correct position, with a strong and upright nature, not accepting unjust things. Because it is both central and upright, and noble, it requires the well water to be clear and the spring water to be cool before it can be drunk. Kong Yingda further explains that the other lines are not in a position of honor, so they can only cultivate virtue and wait to be used. The nine in the fifth line is the main line of the hexagram, the one who selects and employs people. "Liè" means clean. The nine in the fifth line is central and upright, with a nature that is straight and upright. Since it is upright, it will not accept dirty things, and it must have clean well water and cool spring water before it will drink. This means that a just ruler will not accept unvirtuous people, and will only employ those who are virtuous and capable, hence the saying "The well water is clear and cold, suitable for drinking."

《象》曰：“寒泉”之食，中正也。[疏]正義曰：以“中正”者，若非居中得正，則任用非賢，不能要待寒泉，然後乃食也。必言“寒泉”者，清而冷者，水之本性，遇物然後濁而溫，故言寒泉以表絜也。

The Image Commentary says: "The drinking of 'cold spring' is characterized by uprightness and correctness." Kong Yingda elaborates that the conclusion to "uprightness and correctness" is because if one is not in the middle and upright, they would employ unvirtuous people, and thus would not necessarily wait until they could drink cold spring water. The Line Statement specifically mentions "cold spring" because clarity and coldness are the inherent nature of water; water becomes turbid and warm only when it comes into contact with external things. Therefore, "cold spring" is used to indicate its purity.

上九：井收。勿幕有孚，元吉。處井上極，水巳出井，井功大成，在此爻矣，故曰“井收”也。群下仰之以濟，淵泉由之以通者也。幕猶覆也。不擅其有，不私其利，則物歸之，往無窮矣，故曰“勿幕有孚，元吉”也。

The line statement of the Upper Ninth line says: "The well is completed. Do not cover the well mouth, and with sincerity, great good fortune arises." This means the effort of drawing water has been accomplished; do not cover the well mouth, maintain trust, and great good fortune will come. Wang Bi's commentary explains that the Upper Ninth line is at the top of the well, the water has already reached the mouth of the well, and the function of the well has been fully realized. At this line, it is said "the well is completed." People below rely on it to quench their thirst and accomplish tasks, and the water from the deep well flows through it. "Cover" means to block or conceal. If one does not monopolize the resource or take it for oneself, then all things will come to rely on it, and there will be no end to its benefits. Therefore, it is said "do not cover the well mouth with sincerity, great good fortune arises."

[疏]正義曰：收，式胄反。凡物可收成者，則謂之收，如五穀之有收也。上六，處井之極，“水巳出井，井功大成”者也，故曰“井收”也。“勿幕有孚，元吉”者，幕，覆也。井功巳成，若能不擅其美，不專其利，不自掩覆，與眾共之，則為物所歸，信能致其大功，而獲元吉，故曰“勿幕有孚，元吉”也。《象》曰：“元吉”在上，大成也。[疏]正義曰：上六所以能獲“元吉”者，只為居“井”之上，並功大成者也。

Kong Yingda explains: "The character '收' is pronounced 'shi zhou fan'. Anything that can be harvested is called '收', just like the harvest of five grains. This line is at the top of the Well hexagram, which is exactly the time when 'the water has left the well and the well's function is fully accomplished.' Therefore, it is said 'Well harvest.' The phrase 'do not cover up, have sincerity, and achieve great good fortune' means that '幕' is covering. Since the well's function has already been completed, if one does not monopolize the credit, does not take exclusive advantage of the benefit, and does not cover up the well's mouth to keep it for oneself, but instead shares it with all people, it will be welcomed by all things. Indeed, it can accomplish its great achievement and obtain great good fortune, hence 'do not cover up, have sincerity, and achieve great good fortune.' The Image Commentary says: 'Great good fortune is at the top, indicating great accomplishment.' Kong Yingda explains: this line can achieve 'great good fortune' because it is at the top of the Well hexagram, which is the place where the well's function is fully accomplished. (The commentary twice writes 'upper six,' but it should be 'upper nine' according to the hexagram text.)