The hexagram of Ascending.

升.坤上.巽下程傳 《升序卦》：“萃者聚也，聚而上者謂之升，故受之以升。”物之積聚而益高大，聚而上也，故為《升》，所以次於《萃》也。為卦坤上巽下，木在地下，為地中生木，木生地中，長而益高，為升之象也。

The hexagram "Ascending" is depicted with the upper trigram as坤 (Earth) and the lower trigram as巽 (Wind). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: The "Sequence of Hexagrams" explains the hexagram "Ascending" by saying: "Cui means gathering; gathering and moving upward is called ascending, so the next hexagram is "Ascending." When things accumulate, they become higher and greater, which is the image of gathering and ascending. Therefore, the hexagram is named "Ascending," and it follows the hexagram "Cui." In terms of the structure of the hexagram, the upper trigram is坤 (Earth) and the lower trigram is巽 (Wind): wood is beneath the earth, forming the image of wood growing in the earth; trees growing in the soil become taller and taller, which is the image of ascending.

升，元亨，用見大人，勿恤，南征吉。本義 “升”，進而上也。卦自《解》來，柔上居四，內巽外順，九二剛中而五應之，是以其占如此。“南征”，前進也。程傳 “升”者，進而上也。升進則有亨義，而以卦才之善，故“元亨”也。用此 集說 代氏淵曰：尊爻無此人，故不云“利見”。

The hexagram "Ascending" states: Greatly prosperous and unimpeded; using such virtue to meet a great person, there is no cause for worry; advancing southward brings good fortune. Zhu Xi's "Benyi" says: "Ascending" means advancing upward. This hexagram originates from the transformation of the hexagram "Jie" (Release), with the yao (line) of yin moving upward to the fourth position. The inner trigram is Xun (Wind), symbolizing humility and entering, while the outer trigram is Kun (Earth), symbolizing flexibility and yielding. The line Nine in the Second is yang and located in the center, and it corresponds with Six in the Fifth, hence the statement of the hexagram is as such. "Advancing southward" refers to taking forward action. Cheng Yi's "Yichuan Commentary on the Changes" says: "Ascending" means advancing upward. Ascending and advancing inherently contain the meaning of prosperity, and since the hexagram itself is favorable, it is said "original prosperity and unimpeded." Using this... the original text here is missing. The section in "Cheng's Commentary" is incomplete. "Ji Shuo" cites Dai Yuan's saying: the position of respect does not have such a great person, so the hexagram statement does not say "favorable to meeting."

案 卦直言“元亨”而無他辭者，《大有》、《鼎》也。雖有他辭而非戒辭者。《升》也。歷選易卦，唯此三者，蓋《大有》與《比》相似。然所比者陰也，民也。所有者陽也，賢也。《鼎》與《井》相似，然“往來井井”者，民也。“大烹以養”者，賢也。《升》與《漸》相似，然《漸》者，賢之有所需待而進者也。《升》者，賢之無所阻礙而登者也。《易》道莫大於尚賢，而賢人得時之卦，莫盛於此三者。故其彖皆曰“元亨”，而無戒辭也，不曰“利見大人”而曰“用見”，代氏之說得之。

Li Guangdi remarked: The Hexagram Statement only says "Yuanheng" without adding further remarks in the hexagrams of "Dàyǒu" and "Dǐng"; although there are other remarks, they are not admonitory in the hexagram of "Shēng". When examining all the hexagrams in The Zhou Changes, only these three have this characteristic. The hexagram "Dàyǒu" is similar to "Bǐ", but "Bǐ" refers to the affinity with yin lines representing the people, while "Dàyǒu" refers to the possession of yang lines representing the virtuous. The hexagram "Dǐng" is similar to "Jǐng", but "Jǐng" speaks of the people's diligence in well-digging, while "Dǐng" speaks of cooking great meals to nourish the virtuous. The hexagram "Shēng" is similar to "Jiān", but "Jiān" discusses the virtuous waiting for their time to be appointed, while "Shēng" discusses the virtuous ascending without obstruction. The way of The Zhou Changes has nothing greater than the reverence for the virtuous, and when the virtuous receive favorable fortune in the hexagrams, none are more prosperous than these three. Therefore, their "Tuànci" all say "Yuanheng" without adding admonitory words. The Hexagram Statement does not say "Beneficial to see the Great Man" but says "Use to see", and Dai Yuan's explanation is correct.

初六，允升，大吉。本義 初以柔順居下，巽之主也，當升之時，巽於二陽，占各如之，則信能升而“大吉”矣。程傳 初以柔居巽體之下，又巽之主。上承於九二之剛，巽之至者也。二以剛中之德，上應於君，當升之任者也。“允”者，信從也。初之柔巽，唯信從於二，信二而從之同升，乃“大吉”也。二以德言則剛中，以力言則當任，初之陰柔又無應搔，不能自升，從於剛中之賢以進，是由剛中之道也，吉孰大焉。

The Line Statement of the first line of the "Ascending" hexagram says: To gain trust and ascend, it is a great auspiciousness. Zhu Xi's "Benyi" says: The first line, with its soft and gentle nature, is located at the very bottom, being the main line of the Xun hexagram. At the time of ascending, it respectfully yields to the two superior yang lines above. If those who divinate can act like this, they will indeed be able to ascend and achieve great auspiciousness. Cheng Yi's "Yichuan Commentary on the Changes" says: The first line, with its soft line, is located at the very bottom of the Xun structure, and is also the main line of Xun. It looks up to the yang strength of the second line, showing extreme respect and humility. The second line has the virtue of strong and upright centering, and it corresponds upward with the sovereign, being the line that shoulders the task of ascending. "Yun" means to follow with trust. The first line is soft and respectful, focusing solely on following the second line; trusting and following the second line to ascend together, this is called great auspiciousness. The second line, in terms of virtue, has strong and upright centering, and in terms of strength, is capable of taking on the task. The first line is yin and soft, and lacks corresponding support (the original text mistakenly writes "scooping" instead of "support"), so it cannot ascend by itself. Following the virtuous and strong person to move forward, this is following the path of strong and upright virtue. Is there a greater auspiciousness than this?

集說 王氏申子曰；以柔而升，升之義也。初以柔居下，即木之升言之，乃木之根，故信其升之必達，而獲“大吉”也。何氏楷曰：初六巽主居下，猶木之根也。而得地氣以滋之，其升也允矣。所以為升者巽也，所以為巽者初也，“大吉”孰如之。案 此“允升”允字，當與《晉》之“眾允”同義。蓋不獲上信友，不可以升進也，然《晉》三言眾允，《升》初遂言“允升”，則王氏何氏巽主木根之說是也。

"The Collection of Commentaries" cites Wang Shenzi's view: with a gentle and compliant nature ascending, this is exactly the meaning of the "Ascending" hexagram. The first line, being a yao of yin, is at the very bottom, and if we consider it in terms of a tree growing upwards, it is like the root of the tree. Therefore, we can be certain that it will certainly ascend and thus achieve great good fortune. "The Collection of Commentaries" also cites He Kai's view: the first line is the main yao of Xun and is at the very bottom, like the root of a tree; since the root receives nourishment from the earth's qi, its ascent is assured. The entire hexagram becomes "Ascending" because of Xun; and Xun becomes Xun because of the first line: what could be more deserving of "great good fortune"? Li Guangdi comments: here, the character "允" in "allowing to ascend" should be understood in the same way as the "允" in the third line of the "Progress" hexagram, "the people all approve." A person who does not gain the trust of those above or the approval of peers cannot ascend. However, the "Progress" hexagram only mentions "the people all approve" at the third line, while the "Ascending" hexagram mentions "allowing to ascend" at the first line, showing that Wang Shenzi and He Kai's view that the first line is the main yao of Xun and the root of the tree is correct.

九二，孚乃利用禴，無咎。本義 義見《萃》卦。程傳 二陽剛而在下，五陰柔而居上，夫以剛而事柔，以陽而從陰，雖有時而然，非順道也。以暗而臨明，以剛而事弱，若黽勉於事勢。非誠眼也。上下之交，不以誠，其可以久乎，其可以有為乎。五雖陰柔，然居尊位，二雖剛陽，事上者也。當內存至誠，不假文飾於外，誠積於中，則自不事外飾，故曰“利用禴”，謂尚誠敬也。自古剛強之臣，事柔弱之君，未有不為矯飾者也。“禴”，祭之簡質者也。云“孚乃”，謂既孚乃宜不用文飾，專以其誠感通於上也，如是則得“無咎”。以剛強之臣，而事柔弱之君，又當升之時，非誠意相交，其能免於咎乎。

The line statement of the second line of the卦 of Ascending says: If one's heart is sincere, it is appropriate to use a simple sacrifice of禴, without fault. Zhu Xi's "Benyi" says: The meaning of this sentence is found in the line statement of the second line of the卦 of Accumulation. Cheng Yi's "Yichuan Commentary on the Changes" says: The second line is a strong yang line in a lower position, while the fifth line is a weak yin line in a higher position. Using strength to serve weakness, using yang to obey yin, although sometimes the situation may be like this, it is ultimately not the proper way. A dark ruler governing a wise minister, a strong minister serving a weak ruler, if one merely forces oneself to conform to the situation, then it is not sincere service from the heart. When superior and inferior interact without sincerity, how can they last long? How can they achieve anything? Although the fifth line is weak, it is still in a position of honor; although the second line is strong, it is still a servant to the superior. He should keep the utmost sincerity in his heart, not relying on external embellishment; sincerity accumulated in the heart naturally does not require concern for external appearance. Therefore, it says "it is appropriate to use a simple sacrifice of禴," meaning to value sincerity and respect. Since ancient times, strong ministers serving weak rulers have never failed to be artificial. "Cuo" is the simplest form of sacrifice. Saying "fu nei" means that once there is sincerity, one should not rely on external embellishment, but rely solely on this sincerity to communicate with the superior. If one can do this, there will be no fault. A strong minister serving a weak ruler, especially at a time of rising, if they do not interact with sincerity, how can they avoid blame?

集說 張氏清子曰：《萃》六二以中虛為“孚”，而與九五應。《升》九二以中實為“孚”，而與六五應。二爻虛實雖殊，其孚則一也。孚則雖用禴而亦利，故二爻皆曰“孚乃利用禴”，《彖》言“剛中而應”，指此爻也。案 升晉之時，以柔為善。二剛而亦利者，以其中也。剮中有應，是見大人者也，

The "Collected Sayings" cites Zhang Qingzi's view: In the "Cui" hexagram, the line six in the second uses the empty middle position as "trustworthiness" and corresponds with nine in the fifth; in the "Sheng" hexagram, the line nine in the second uses the full middle position as "trustworthiness" and corresponds with six in the fifth. Although these two lines differ in one being empty and the other full, their trustworthiness is the same. With trustworthiness, even a thin sacrifice like Yu is appropriate, so both lines say "trustworthiness is suitable for Yu." The "Commentary on the Judgment" mentions "strong and central with correspondence," referring to this line in the "Sheng" hexagram. Li Guangdi comments: When ascending and advancing, gentleness and compliance are preferable; the line nine in the second is yang and also beneficial, relying on its central position. A strong and central line with a corresponding line is what allows one to see the great man (the original text mistakenly writes "gāng" instead of "jiāng"). The original text has a missing passage here, and the commentary is incomplete.

九三，升虛邑。本義 陽實陰虛，而坤有國邑之象。九三以陽剛當升時，而進臨於坤，故其象占如此。程傳 三以陽剛之才，正而且巽，上皆順之，復有援應，以是而升。如入無人之邑，孰御哉。案 諸爻皆有吉利之占，三獨無之，則“升虛邑”者，但言其勇於進而無所疑畏耳。方升之時，故無凶咎之辭。然終不如二五之中，初四之順也，九三過剛，與柔以時升之義反，故其辭非盡善。

The line statement of the third line of the Hexagram of Ascending says: ascending into an empty and uninhabited city. Zhu Xi's "Benyi" says: yang represents reality and yin represents emptiness, and the hexagram of K'un has the image of a country or city. The third line, with its yang strength, is at the time of ascending and approaches the K'un hexagram, so the image and the line statement are like this. Cheng Yi's "Yichuan Commentary on the Changes" says: the third line, with its yang strength, is in the proper position and upright, and is also humble and yielding. All the upper lines are obedient to it, and there is a corresponding line that can support it. With such conditions, ascending is like entering an empty city, who can stop it? Li Guangdi says: all the other lines have favorable interpretations, but the third line does not. This shows that "ascending into an empty city" only indicates its bold advancement without hesitation or fear. Since it is at the time of ascending, there is no statement of misfortune. However, it is still inferior to the second line and the fifth line which are in the center, and also inferior to the first line and the fourth line which are yielding. The third line is overly strong, which is contrary to the meaning of the primary hexagram "flexible and timely ascending," so its line statement is not perfect.

六四，王用亨于岐山，吉，無咎。本義 義見《隨》卦。程傳 四柔順之才，上順君之升，下順下之進，已則止其所焉。以陰居柔，陰而在下，止其所也。昔者文王之居岐山之下，上順天子，而欲致之有道，下順天下之賢而使之升進，己則柔順謙恭，不出其位，至德如此，周之王業用是而亨也。四能如是，則“亨”而“吉”且“無咎”矣。四之才固自善矣，復有“無咎”之辭，何也？曰：四之才雖善，而其位當戒也。居近君之位，在升之時，不可復升，升則凶咎可知，故云如文王則“吉”而“無咎”也。然處大臣之位，不得無事於升，當上升其君之道，下昇天下之賢，已則止其分焉。分雖當止，而德則當升也，道則當亨也。盡斯道者其唯文王乎。

The Line Statement of the sixth line in the fourth position of the "Ascending" hexagram says: The king holds a sacrificial ceremony at Mount Qi, which is auspicious and without fault. Zhu Xi's "Benyi" says: The meaning of this line is found in the sixth line of the upper trigram of the "Following" hexagram. Cheng Yi's "Yichuan Commentary on the Changes" says: The fourth line has the quality of softness and compliance. It follows upward in accordance with the king's ascent and downward in accordance with the promotion of the virtuous below, while itself remaining in its proper position. As a yao of yin in a yin position, it is yin and located in the lower part of the upper trigram, which is the image of remaining in one's proper position. In the past, King Wen of Zhou lived at the foot of Mount Qi. He followed upward in serving the Son of Heaven and wished to guide him toward the right path, and he followed downward in employing the virtuous throughout the world and allowed them to rise. He himself remained humble and respectful, not exceeding his proper position. When virtue reached this level, the Zhou dynasty's rule became prosperous. When the fourth line can do this, it becomes prosperous and auspicious, and there is no fault. Someone asked: The quality of the fourth line is already good, so why is the phrase "without fault" added? The answer is: Although the quality of the fourth line is good, the position it occupies requires caution. Being in a position close to the king and at a time of ascent, it should not rise further. If it does, misfortune is inevitable, so it is said that only by acting like King Wen can it be auspicious and without fault. However, being in the position of a minister, one cannot be inactive in the matter of "ascending": one should promote the king's way upward and the virtuous throughout the world downward, while oneself remaining in one's proper position. In terms of rank, one should stop, but in terms of virtue, one should ascend, and in terms of the Way, one should be prosperous. Those who can follow this path to its end are probably only King Wen.

案 卦義柔以時升，六四初交上體，又位在巽坤之間，有“南征”之象。迫近尊位，有見大入之義，是爻之合於卦義者也，在己者，用之以見大人則吉。為大人者，用之以享神明則宜。與《隨》上之義同，皆言王用此人，以享于山川也。不曰“西山”，而曰“岐山”，避彖辭“南征”之文。先儒或言岐山在周西南。

Li Guangdi remarked: The meaning of the primary hexagram is that the flexible and yielding follows the trend upward. The line six in the fourth has just entered the upper trigram, and its position is at the boundary between the trigram xun and kun, containing the image of 'southern campaign'; it is close to the position of honor, containing the meaning of meeting the superior person. This is exactly a line that conforms to the meaning of the hexagram (the original text mistakenly wrote 'enter' instead of 'person'). For the line six in the fourth itself, using this virtue to meet the superior person is auspicious; for the superior person, the ruler, using such a minister to sacrifice to the spirits is appropriate. This is the same as the meaning of the line upper six in the hexagram of following, both referring to the king employing such a person to sacrifice to the mountains and rivers. The text does not say 'west mountain' but 'qishan' in order to avoid the literal wording of the hexagram statement 'southern campaign'; previous scholars also mentioned that qishan is located in the southwest of the Zhou territory.

六五，貞吉，升階。本義 以陰居陽，當升而居尊位，必能正固，則可以得言而升階矣。“階”，升之易者。程傳 五以下有剛中之應，故能居尊位而吉。然質本陰柔，必守貞固，乃得其吉也。若不能貞固，則信賢不篤，任賢不終，安能吉也。階所由而升也，任剛中之賢，輔之而升，猶登進自階，言有由而易也。指言九二正應，然在下之賢，皆用升之階也。能用賢，則匯升矣。

The Line Statement of the Fifth Line in the "Ascending" hexagram says: by maintaining correctness one attains good fortune, like ascending step by step. Zhu Xi's "Benyi" states: the Fifth Line, being a Yin line in a Yang position, is at the proper time for ascending and occupies a position of honor. It must be able to maintain correctness and firmness in order to fulfill its aspirations and ascend step by step (the original text mistakenly writes 'speech' instead of 'aspiration'). 'Stair' refers to the easiest means of ascending. Cheng Yi's "Yichuan Commentary on the Changes" says: the Fifth Line has the strong and upright Nine Two beneath it corresponding to it, so it can occupy a position of honor and attain good fortune; however, its nature is still Yin and soft, so it must maintain firmness and steadfastness to obtain this good fortune. If it cannot be firm and steadfast, it will not trust virtuous people sufficiently, and will not be able to employ virtuous people to the end, how then can it talk about good fortune? 'Stair' is something people use to ascend: employing the virtuous and upright person enables one to ascend with his assistance, like ascending steps, meaning that there is something to rely on and thus it is easy. Here it refers to the proper corresponding Nine Two; in fact, all virtuous people in lower positions are the steps for the ruler to ascend. If one can employ virtuous people, then capable people will be promoted in succession.

集說 李氏元量曰：“貞吉升階”，升而有序，故以階言之，謂賓主以揖遜而升者也。王氏宗傳曰：《彖傳》柔以時升，蓋謂五也。熊氏良輔曰：以順而升，如歷階然。案 升至五而極，居坤地之中，亦有“南征”之象焉，乃卦之主也。不取君象，但

"The Collection of Sayings" cites Li Yuanliang's statement: "Zhen Ji Sheng Jie" means ascending step by step, so it uses the image of steps to illustrate, just like guests and hosts bowing to each other and ascending the hall step by step. "The Collection of Sayings" also cites Wang Zongcheng's statement: The "Commentary on the Judgment" says "flexible and timely ascent," referring to the sixth line in the fifth position. "The Collection of Sayings" also cites Xiong Liangfu's statement: ascending by being gentle and compliant is like ascending step by step. Li Guangdi comments: ascending to the fifth line reaches the peak, and it is located in the center of the earth element, also containing the image of "southern campaign," making it the main line of the hexagram. The line statement does not take the image of a ruler, only... the original text here is missing, and the commentary is incomplete.

上六，冥升，利于不息之貞。本義 以陰居升極，昏冥不已者也。占者遇此，無適而利，但可反其不已於外之心，施之於不息之正而已。程傳 六以陰居升之極，昏冥於升，知進而不知止者也，其為不明甚矣。然求升不已之心，有時而用於貞正而當刁；息之事，則為宜矣。君于于貞正之德，“終曰乾乾”，“自強不息”。如上六不已之心，用之於此，則利也。以小人貪求無已之心，移於進德。則何善如之。

The Line Statement of the Sixth Line at the Top of the卦 of Ascending says: to rise blindly and continuously in a state of confusion, it is appropriate to apply oneself to the constant adherence to the right path. Zhu Xi's "Benyi" says: the Sixth Line at the Top, being a yin line at the extreme point of ascending, represents a person who is confused and keeps rising without pause. When someone encounters this line in divination, they will not gain advantage in any direction, and instead should turn their restless heart outward toward the constant adherence to the right path. Cheng Yi's "Yichuan Commentary on the Changes" says: the Sixth Line at the Top, being a yin line at the extreme point of ascending, is confused about the matter of ascending, only knowing to advance without knowing when to stop, and is very confused. However, this ceaseless desire to ascend, when applied to matters of uprightness and perseverance, is appropriate. The gentleman, regarding the virtue of uprightness, is "constantly diligent in the heaven's way" and "self-reliant without ceasing" (the original text mistakenly writes "zi" instead of "yu" and "ri" instead of "yue", and this sentence has other errors). Applying the ceaseless heart of the Sixth Line at the Top to this, there is advantage. Transferring the endless desires of the petty person to the cultivation of virtue and learning, is there anything better than this?

集說 石氏介曰：已在升極，是昧於升進之理。若能知時消息，但自消退，不更求進，乃利也。徐氏之樣曰：《豫》上樂極，故”冥豫”。《升》上進極，故“冥升”。案 “冥升”與“晉其角”之義同，皆進而不能退者也。以其剛也，故曰“角”。以其柔也，故曰“冥”。”利于不息之貞”，其戒亦與“維用伐邑”之義同，皆勤於自治，不敢以盛滿自居者也。以其剛也，故曰“伐邑”。以其柔也，故曰“不息之貞”。

"The Collected Sayings" cites Shi Jie's explanation: the sixth line at the top has already reached the extreme point of ascent and is ignorant of the principle of advancement; if it understands the waxing and waning of circumstances and merely retreats without seeking further progress, that would be beneficial. "The Collected Sayings" also cites Xu Zhiyang's explanation: the sixth line at the top of the "Yù" hexagram is at the extreme of joy, hence called "Míng Yù"; the sixth line at the top of the "Shēng" hexagram is at the extreme of ascent, hence called "Míng Shēng." Li Guangdi comments: "Míng Shēng" is similar in meaning to the ninth line at the top of the "Jìn" hexagram, "Jìn qí jiǎo," both referring to those who can only advance and cannot retreat; since the ninth line at the top of the "Jìn" hexagram is yang and thus said "jiǎo," while the sixth line at the top of the "Shēng" hexagram is yin and thus said "míng." The admonition "it is advantageous to maintain unwavering uprightness" is also similar in meaning to the ninth line at the top of the "Jìn" hexagram, "Wéi yòng fá yì," both urging people to diligently cultivate themselves and not to be complacent in their fullness; since one is yang, it is said "fá yì," while since the other is yin, it is said "bù xī zhī zhēn."

困.兌上.坎下程傳 《困序卦》：“升而不已必團，故受之以困。”升者，自下而上，自下升上，以力進也，不已必困矣，故《升》之後受之以《困》也。困者，憊乏之義。為卦兌上而坎下，水居澤上，則澤中有水也，乃在澤下？枯涸無水之象，為困乏之義。又兌以陰在上，坎以陽居下，與上六在二陽之上，而九二陷於二陰之中，皆陰柔掩於陽剛，所以為困也。君子為小人所掩蔽，窮困之時也。

The hexagram "Goon" is composed of the upper trigram Dui (Lake) and the lower trigram Kan (Water). Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says: The "Sequence of Hexagrams" explains the hexagram "Goon" as follows: "When ascending continuously, one must eventually reach a state of hardship and destitution, hence the next hexagram is "Goon." The original text mistakenly wrote "Goon" as "Tuan." The term "ascending" refers to movement from below to above; ascending continuously by exerting effort will inevitably lead to hardship and destitution, hence the hexagram "Sheng" (Ascension) is followed by "Goon" (Hardship). "Goon" means exhaustion and lack. In terms of the hexagram structure, the upper trigram is Dui and the lower trigram is Kan: water resting on top of the lake would mean water within the lake; but now the water is beneath the lake, creating an image of a dry lake, which matches the meaning of hardship and lack. Furthermore, Dui has a yin line at the top, and Kan has a yang line at the bottom: the sixth line at the top presses down upon two yang lines, while the second line is trapped between two yin lines. Both situations involve yin lines obscuring yang lines, hence the hexagram is named "Goon." When a gentleman is obscured by petty men, it is precisely a time of hardship.

困，亨，貞，大人吉，無咎，有言不信。本義 “困”者，窮而不能自振之義。坎剛為兌柔所掩，九二為二陰所掩，四五為上六所掩，所以為困，坎險兌說，處險而說，是身雖困而道則“亨”也。二五剛中，又有“大人”之象。占者處困能亨，則得其正矣，非大人其孰能之，故曰“貞”。又曰“大人”者，明不正之小人不能當也。“有言不信”，又戒以當務晦默，不可尚口，益取窮困。

The Hexagram of "Obstruction" states: "It is favorable to cross, to maintain uprightness; the great man obtains good fortune, without blame; at this time, if one speaks, no one will believe." Zhu Xi's "Ben Yi" says: "Obstruction" refers to being in a desperate situation and unable to rise by oneself. The yang of Kan is obscured by the yin of Dui: Nine Two is obscured by the two yin lines above and below, and Nine Four and Nine Five are obscured by Upper Six, hence the Hexagram of "Obstruction." Kan represents danger, Dui represents joy; being in a dangerous situation yet still able to feel joy, this is being in a difficult situation but the path remains open. Nine Two and Nine Five are both yang lines in the center, and there is the image of the great man. When one is in a difficult situation yet can still be favorable, it is because he has maintained uprightness; who else but the great man could achieve this? Therefore it says "Zhen." Further, it says "the great man," to indicate that the unrighteous small man is not capable of such a judgment. "There is speech, but it is not believed," is a further warning that at this time one should restrain oneself and be silent, not engage in verbal argument, for that would only bring about deeper difficulties.

程傳 如卦之才，則困而能亨，且得貞正，乃大人處困之道也，故能“吉”而“無咎”。大人處困，不唯其道自吉，樂天安命，乃不失其吉也。況隨時善處，復有裕乎，“有言不信”，當困而言，人誰信之。集說 孔氏穎達曰：“困”者，窮厄委頓之名，道窮力竭，不能自濟，故名為《困》。

Cheng Yi in Yichuan's Commentary on the Changes says: Looking at this hexagram alone, although in a difficult situation, it can still be smooth and prosperous, and it can maintain uprightness. This is precisely the way a great person deals with困境, hence it is auspicious without fault. A great person dealing with困境 is not only because his actions themselves are auspicious, but also because he is content with heaven and knows his destiny, thus not losing his auspiciousness. Moreover, he can always properly position himself and act with ease. As for "there is no trust in words," it refers to the fact that when one is in a state of hardship and speaks out, who would believe him? The "Collected Sayings" cite Kong Yingda saying: "困" refers to the state of extreme hardship and exhaustion—having no way out, strength depleted, unable to escape on one's own, hence the hexagram is named "困."

案 “困亨”者，非謂處困而能亨也。蓋困窮者，所以動人之心，忍人之性，因屈以致伸，有必通之理也。然唯守正之大人，則能進德於困，而得其所以可通者爾，豈小人之所能乎。困者，君子道屈之時也，屈則不伸矣。“有言不信”，信字疑當作伸字解，蓋有言而動見沮抑，乃是困厄之極，不特，人疑之而不信也。《夬》卦“聞言不信”，己不信人之言也。而夫子以聰不明解之，以信字對聰字，則信字當為疑信之信。此卦“有言不信”，人不行豈之言也。而夫子以尚口乃窮解之，以信字對窮字，則信字當為屈伸之伸。

Li Guangdi commented: The phrase "cong xing" does not mean being in a difficult situation yet still achieving success. Poverty and hardship are used to shake people's minds and strengthen human resilience. By enduring temporary suppression, one can achieve future expansion, and there is an inherent principle of success within this process. However, only those who uphold righteousness can advance their virtue during hardship and thus grasp the basis for success, which is something a petty person cannot achieve. "Cong" represents the time when the way of the gentleman is obstructed; when obstructed, one cannot expand. The "xin" in "you yan bu xin" should probably be interpreted as "shen" (extension). If one speaks but is constantly suppressed, this is the extreme of hardship, not merely others doubting or not believing one. The "wen xin" in the "Gua" hexagram nine four refers to one's unwillingness to believe others, and Confucius explained it with "cong ming bu" (unclear hearing), pairing "xin" with "cong." This indicates that the "xin" here refers to doubt. In this hexagram, "you yan bu xin" refers to others not believing one's words (the original text has an error here), and Confucius explained it with "shang kou nei qiong," pairing "xin" with "qiong." This suggests that the "xin" here should be interpreted as "shen" (extension).

初六，臀困于株木，入于幽谷，三歲不覿。本義 “臀”，物之底也。“困于株木”，傷而不能安也。初六以陰柔處困之底，居暗之甚，故其象占如此。程傳 六以陰柔處於至卑，又居坎險之下，在困不能自濟者也，必得在上剛明之人為援助，則可以濟其困矣。初與四為正應，九四以陽而居陰為不正，失剛而不中，又方困於陰掩，是惡能濟人之困。猶“株木”之下，不能蔭覆於物。“株木”，無枝葉之木也。

The "Goon" hexagram's line statement for the first line says: The buttocks are hurt by a bare tree stump and fall into a deep valley, and for three years there is no one to see. Zhu Xi's "Benyi" says: "Buttocks" refers to the bottom of an object; "being confined by a bare tree" means being hurt and unable to sit comfortably. The first line, with its yin and soft nature, is located at the very bottom of the "Goon" hexagram, dark and obscure, so the symbolic meaning and the divination statement are as such. Cheng Yi's "Yichuan Commentary on the Changes" says: The first line, with its yin and soft nature, is located at the lowest and most humble position, and also at the very bottom of the Kan danger, representing a person trapped in困境 without the ability to save themselves. They must receive help from a superior person who is strong, upright, and enlightened in order to escape the困境. The first line is in a correct correspondence with the fourth line, but the fourth line, with a yang line in a yin position, is not in the correct place. It has lost its strength and is not in the center. It is itself obscured by yin and softness and is in困境, so how can it save others from困境? It is like a bare tree stump, which cannot provide shade. "Zhu mu" refers to a tree without branches or leaves.

四，近君之位，在它卦不為無助，以居困而不能庇物，故為”株本”。“臀”，所以居也。“臀困于株木”，謂無所庇而不得安其居，居安則非圍也。“入于幽谷”，陰柔之人，非能安其所遇。既不能免於團，則益迷暗妄動，入於深困。“幽谷”，深暗之所也。方益人於困，無自出之勢，故於至“三歲不覿”，終困者也。“不覿”，不遇其所亨也。

Nine in the Fourth is in a position close to the sovereign. In other hexagrams, this position is not without support, but here the element itself is inpredicament and unable to protect others, so it is only like a bare stump (the original text mistakenly writes 'root' instead of 'stump'). 'Buttock' refers to the part of the body used for sitting; 'the buttock is confined by a stump' means there is no shelter and sitting is unstable—only when sitting stably is there no confinement (the original text mistakenly writes 'encirclement' instead of 'confinement'). As for 'entering the deep valley': a Yin and flexible person is unable to remain content in their situation. Since they cannot escapepredicament (the original text mistakenly writes 'circle' instead of 'confinement'), they become more confused and act recklessly, plunging deeper intopredicament. 'Deep valley' refers to a place that is dark and secluded. He is gradually sinking intopredicament (the original text mistakenly writes 'enter' instead of 'entering'), without any momentum to free himself, so he reaches the state of 'three years without encountering'—a person who remains trapped and cannot escape. 'Without encountering' means not meeting an opportunity that can bring success.

集說 項氏安世曰：初六在坎下，故為“入于幽谷”，即坎初爻入於坎陷也。張氏清子曰：人之體行則趾為下，坐則臀為下，初六困而不行，此坐困之象也。案 《詩》云：出於幽谷，遷於喬木。初不能自遷於喬木，而唯坐困株木之下，則有愈入于幽谷而已。陰柔處困之最下，故其象如此。在人則卑暗窮陋，而不能自拔者。言“臀”者，況其坐而不遷也。

"The Collection of Sayings" cites Xiang Anshi's view: the initial line (Chu Liu) is at the very bottom of the Kan trigram, so it is said "entering the dark valley." This is similar to the initial line of the Kan hexagram being trapped in the bottom of the Kan trigram. "The Collection of Sayings" also cites Zhang Qingzi's view: in the human body, when walking, the toes are at the lowest point; when sitting, the buttocks are at the lowest point. The initial line is trapped and cannot move, which is the image of being confined while sitting. Li Guangdi comments: The "Book of Poetry · Xiao Ya · Faming" says "coming out of the dark valley, moving to the tall trees." The initial line cannot move itself to the tall trees, but is confined to sit under a bare tree stump. Thus, it will only sink deeper and deeper into the dark valley. A Yin and soft nature in the most lower position of the困 hexagram gives rise to this image. When applied to people, it represents those who are humble, dark, poor, and vulgar, unable to extricate themselves. The line statement mentions "buttocks," describing his sitting motionless."

九二，困于酒食，朱紱方來，利用亨祀，征凶，無咎。本義 “困于酒食”，厭飫苦惱之意。“酒食”人之所欲，然醉飽過宜，則是反為所困矣。“朱紱方來”，上應之也。九二有剛中之德，以處困時，雖無凶害，而反困於得其所欲之多，故其象如此，而其占利以享祀。若征行則非其時，故“凶”，而於義為“無咎”也。

The line statement of the second line of the hexagram Guan says: "Being confined by wine and food, the red sash is about to come, it is appropriate to use it for sacrifices; at this time, going out is ominous, but there is no fault in terms of righteousness." Zhu Xi's "Benyi" says: "Being confined by wine and food" refers to the feeling of distress after being full of food and drink. Wine and food are things that everyone desires, but when one overindulges, one becomes confined by them. "The red sash is about to come" indicates the correspondence between the upper line nine five and this line. The second line has the virtue of a yang yang in the center, which can be used to deal with difficulties. Although there is no danger or harm, it is actually confined by the excessive desire for what one wants, hence the symbolic meaning. Its "divination statement" is appropriate for sacrifices. If one goes out at this time, it is inappropriate, hence the ominous statement; however, in terms of righteousness, there is no fault.

程傳 “酒食”人所欲，而所以施惠也。二以剛中之才，而處困之時，君子安其所遇，雖窮厄險難，無所動其心，不恤其為困也。所困者唯困於所欲耳，君子之所欲者，澤天下之民，濟天下之困也。二未得遂其欲，施其惠故為“困于酒食”也。大人君子懷 集說 石氏介曰：“朱紱”，祭服，謂可衣朱紱而享宗廟也。“征凶”，既在險中，何可以行。“無咎”，以其居陽明之德，可以“無咎”。

Cheng Yi's Commentary on the Changes says: Wine and food are things that everyone desires, and they are also used to bestow benefits upon others. Nine in the Second, with his yang strength and central position, is in a time of hardship. The gentleman remains content with his circumstances, even in poverty and hardship, and his heart is not shaken. He does not worry about his difficulties, but rather about his own aspirations. The gentleman's aspiration is to bestow blessings upon the people and to relieve the suffering of the world. Nine in the Second is still unable to fulfill this aspiration and bestow this benefit, hence it is called "being confined by wine and food." The great man holds... the original text here is missing, and the Commentary is incomplete. The "Collected Sayings" cite Shi Jie's statement: "Zhu Fu" refers to the ceremonial robe used in worship, meaning that Nine in the Second can wear Zhu Fu to offer sacrifices in the ancestral temple. The statement "dangerous journey" is because he is in a perilous situation, so how can he travel? The statement "no blame" is because he possesses the virtue of yang strength and clarity, so he can avoid blame.

案 小人以身窮為困，君子以道窮為困。卦之三陽，所謂君子也。所困者，非身之窮，乃道之窮也，故二五則“紱”服榮於躬，四則“金車”寵於行。然而道之不通，則其榮寵也，適以為困而已矣。然榮寵亦非無故而來，神明之意，必有在焉。唯竭誠以求當神明之意，則終有通時矣。故雖當《困》之時，“征行”必“凶”，而其要“無咎”也。

Li Guangdi said: A petty person takes his own poverty as being inpredicament, while a gentleman takes the obstruction of the path as being inpredicament. In the hexagram, the three yang lines represent the gentleman, and theirpredicament is not due to personal poverty, but rather the obstruction of the way. Therefore, the second line, nine two, has the honor of a ceremonial cloak, and the fourth line, nine four, when going out, receives the honor of a golden carriage; yet because the way is blocked, these honors have become their verypredicament. However, these honors are not given without reason; the intention of the divine must have some purpose. Only by fully sincere effort to align with the divine intention will there eventually be a way through. Therefore, even though one is in the hexagram ofpredicament, going out will surely bring misfortune, yet its conclusion is still without blame.

“用享祀”者，謂服此“朱紱”。用此酒食以享之，喻所得之爵祿，不敢以之自奉，而以為竭誠盡職之具也。《書》曰：予不敢宿，則禋於文王武王，意義相近。

The phrase "using offerings for sacrifice" refers to wearing the red sash and using these wine and food to worship the spirits, symbolizing that one does not dare to use the rank and salary received to sustain oneself, but rather treats them as a means to express sincerity and fulfill one's duties wholeheartedly. The Book of Documents, Lo Kao, states, "I dare not linger, but instead I offer sacrifices to King Wen and King Wu," which conveys a similar meaning.

六三，困于石，據于蒺藜，入于其宮，不見其妻，凶。本義 陰柔而不中正，故有此象，而其占則凶。“石”，指四。“蒺藜”，指二。“宮”謂三，而妻則六也。其義則《繫辭》備矣。程傳 六三以陰柔不中正之質，處險極而用剛，居陽用剛也，不善處困之甚者也。

The Line Statement of the Third Line in the Hexagram of "Obstruction" says: Blocked by a big stone, sitting on thorns; returning to one's home, yet not seeing one's wife, which is ominous. Zhu Xi's "Benyi" explains: The Sixth Line is a Yin line that is neither central nor upright, hence the image of such a situation, and its "divination statement" is ominous. "Stone" refers to the Nine in the Fourth Line, "thorns" refer to the Nine in the Second Line, "house" refers to the place where the Sixth Line resides, and "wife" refers to the Yin line itself. The reasoning behind this is already thoroughly explained in the "Great Treatise." Cheng Yi's "Yichuan Commentary on the Changes" states: The Sixth Line, with its Yin and flexible nature, is not central or upright, and is located at the extreme of the Kan danger yet insists on being strong. It occupies a Yang position but uses strength, making it extremely unskilled in dealing with difficulties.

“石”，堅重難勝之物。“蒺藜”，刺不可據之物。三以剛險而上進，則二陽在上，力不能勝，堅不可犯，益自困耳，“困于石”也。以不善之德，居九二剛中之上，其不安猶藉刺，“據于蒺藜”也。進退既皆益困，欲安其所，益不能矣。“宮”，其居所安也。“妻”，所安之主也。知進退之不可，而欲安其居，則失其所安矣。進退與處皆不可，唯死而已，其凶可知。

"Shi" refers to something hard and heavy, difficult to move, while "ji li" refers to something covered with sharp thorns, unsuitable for sitting or leaning against. The line six in the third, being stubborn and reckless, attempts to move upward, but above it there are two yang lines, whose strength it cannot overcome. Its firmness is something that cannot be offended, and it only ends up trapping itself further, which is called "being trapped by stone." It carries a bad virtue, pressing down upon the strong and central line nine in the second, sitting there without stability, like lying on a layer of sharp thorns, which is called "resting on ji li." Whether advancing or retreating, it is trapped; trying to stay in place is even more impossible. "Gong" is the place where it resides and rests, and "qi" is the person it relies upon for support. Knowing that both advancing and retreating are impossible, yet still wanting to remain in its original position, it ends up losing even its place of rest. With no way to advance, retreat, or stay, the only remaining option is death, and the danger is evident.

《繫辭》曰：“非所困而困焉，名必辱，非所據而據焉，身必危，既辱且危，死期將至，妻其可得見邪。”二陽不可犯也，而犯之以取困，是非所困而困也。名辱，其事惡也。三在二上，固為據之，然苟能謙柔以下之，則無害矣。乃用剛險以乘之，則不安而取困，如據蒺藜也，如是，死期將至。所安之主，可得而見乎？案 三陰皆非能處困者，初在下，坐而困者也。三居進退之際，行而困者也。傷於外者，必反其家，而又無所歸，甚言妄行取困，其極如此。

The Great Treatise says: "To be trapped in a place where one should not be trapped will surely bring disgrace; to rely on something one should not rely on will surely bring danger. If one is both disgraced and in danger, death is near. Will his wife still be seen?" Two yang lines are inherently not to be disturbed, yet he deliberately disturbs them and brings upon himself hardship. This is being trapped in a place where one should not be trapped. His reputation is disgraced because his actions are evil. Although the line six in the third is above the line nine in the second, it is considered to be relying on it. However, if he could be humble and gentle, staying below, there would be no harm. Instead, he uses arrogance and deceit to dominate above, thus becoming unstable and bringing upon himself hardship, like sitting on thorns. This way, death is near. Will the person he relies on still be seen?" Li Guangdi comments: The three yin lines are not good at dealing with hardship. The line six at the beginning is the one sitting in hardship. The line six in the third is at a point where it can advance or retreat, thus being the one moving in hardship. Suffering injury outside, one must return home, but upon returning home, there is nowhere to rest. This is a strong description of reckless action leading to hardship, reaching such a bad state.

九四，來徐徐，困于金車，吝，有終。本義 初六，九四之正應，九四處位不當，不能濟物，而初六方困於下，又為九二。所隔，故其象如此。然邪不勝正，故其占雖為可“吝”，而必有終也。“金車”為九二，象未詳，疑坎有輪象也。

The fourth line of the hexagram Guan says: Coming slowly, being trapped by a golden carriage, somewhat embarrassed, but ultimately there will be a favorable outcome. Zhu Xi's Benyi explains: The line Chilu is the proper corresponding line to the line Ji Si; the position of Ji Si is inappropriate, so it cannot help others. Chilu is actually trapped below, and in the middle it is separated by Ji Er, so the imagery is like this. However, evil ultimately cannot overcome righteousness, so although the line statement carries a sense of shame, it will ultimately have a good ending. "Golden carriage" refers to Ji Er; the origin of this imagery is unclear, and it is suspected that it is because the hexagram Kan contains the image of a carriage.

集說 胡氏瑗曰：“徐徐”者，舒緩不敢決進也。案 “來徐徐”者，喻君子當困時，不欲上進也。“困于金車”者，招我以車，不容不來也，如是則可羞吝矣。然上近九五之剛中止，乃卦所謂大人者，與之同德，終有亨道。

"The Collection of Sayings" cites Hu Yuan's explanation: "Xu xu" refers to a manner of being composed and slow, not daring to advance decisively. Li Guangdi comments: "Come slowly" is a metaphor for a gentleman who, when facing adversity, does not originally wish to strive upward; "trapped by the golden carriage" means that others use carriages and horses to invite him, and he cannot help but come, which is somewhat shameful. However, the fourth line is above the yang line in the center, the fifth line (the original text here has an extra character "zhi"), which is exactly the great man mentioned in the hexagram statement. The two have the same virtue, and ultimately there is a way to be prosperous.

九五，劓刖，困于赤紱，乃徐有說，利用祭祀。本義 “劓刖”者，傷於上下。下既傷，則赤紱無所用而反為困矣。九五當《困》之時，上為陰掩，下則乘剛，故有此象。然剛中而說體，故能遲久而有說也。占具象中，又利用祭祀，久當獲福。

The line statement of the fifth line of the hexagram Guan says: The upper part suffers a nose cut, the lower part suffers a foot amputation, and is trapped by a red sash; gradually there is joy, and it is appropriate to perform worship. Zhu Xi's "Benyi" says: "Yi and Yu" refer to injuries at both the upper and lower parts. Since the lower part is already injured, the red sash of the ceremonial robe has no place to be used, and thus becomes a burden. The line nine in the fifth position is in a state of hardship, with the upper part obscured by yin and the lower part resting upon a yang line, hence this image. However, since it is a yang line in the center and resides in the body of兑 (the☱), it can endure for a longer time and eventually achieve joy. The divination statement is contained within the image; additionally, the statement that it is appropriate to perform worship suggests that after a long time, it will naturally receive blessings.

程傳 截鼻曰“劓”，傷於上也、去足為“刖”，傷於下也。上下皆掩於陰，為其傷害，“劓刖”之象也。五，君位也。人君之困，由上下無與也。“赤紱”，臣下之服，取行來之義，故以紱言。人君之困，以天下不來也。天下皆來，則非困也。五雖在困，而有剛中之德，下有九二剛中之賢，道同德合，徐必相應而來，共濟天下之困，是始困而徐有喜說也，“利用祭祀”，祭祀之事，必致其誠敬而後受福。人君在田時，宜念天下之困，求天下之賢，若祭祀然。致其誠敬，則能致天下之賢，濟天下之困矣。五與二同德，而云上下無與，何也？曰：陰陽相應者，自然相應也，如夫婦骨肉分定也。五與二皆陽爻。以剛中之德同而相應，相求而後合者也，如君臣朋友義合也。方其始困，安有上下之與。有與則非困，故徐合而後有說也。

Cheng Yi's Commentary on the Changes says: To cut off the nose is called 'yi', which signifies injury to the upper part; to cut off the foot is called 'yue', which signifies injury to the lower part. Nine in the Fifth is blocked by yin lines on both upper and lower parts, thus suffering injury, which is the image of 'yi' and 'yue'. Five is the position of the sovereign. The sovereign is in困境 because there is no one above or below who can harmonize with him. 'Chi fu' is the garment of a subject, symbolizing the meaning of coming and going to court, hence using the covering of the knee as a metaphor. The sovereign is in困境 because the people of the world do not come to submit; when all the people come, it is no longer困境. Although Nine in the Fifth is in困境, he possesses the virtue of a yang line in the center. Below him is also a yang line in the center, the virtuous Nine in the Second. The two have the same virtue and gradually will harmonize and come together to rescue the world'spredicament. This is why there is initial hardship and then gradually joy. As for 'utilizing worship': Worship must be carried out with sincerity and reverence to receive blessings. When the sovereign is inpredicament, he should think of the hardship of the people and seek the virtuous people throughout the world. His attitude should be like that of worship. By being sincere and reverent, he can attract the virtuous people of the world and rescue the people frompredicament. Someone asks: Nine in the Fifth and Nine in the Second have the same virtue, so why is it said that there is no one above or below who can harmonize with him? The answer is: The natural correspondence between yin and yang is like the natural relationship between husband and wife, with their roles already determined. Nine in the Fifth and Nine in the Second are both yang lines, corresponding with each other through their shared virtue of being strong and centered. They come together through mutual seeking, like the relationship between sovereign and subject or friends, based on righteousness. When he first falls intopredicament, how can there be someone above or below to harmonize with him? If there is someone to harmonize, it would not bepredicament. Therefore, only after they gradually come together can there be joy.

二云“享祀”，五云“祭祀”，大意則宜用至誠，乃受福也。祭與祀享，泛言之則可通。分而言之，祭天神，祀地示，享人鬼。五君位言祭，二在下言享，各以其所當用也。集說 王氏應麟曰：《困》九五日“利用祭祀”，李公晦謂明雖困於人，而幽可感於神，豈不以人不能知，而鬼神獨知之乎。愚謂孔子云：知我者其天乎。韓子云：唯乖於時，乃與天通，不求人知而求天知，處困之道也。

The Nine in the Second says "to offer sacrifices," and the Nine in the Fifth says "to perform worship." In general, they both mean using the utmost sincerity in order to receive blessings. The three characters "ji," "si," and "xiang" are broadly similar in meaning, but when considered separately, "ji" refers to worshiping heavenly deities, "si" refers to worshiping earth spirits, and "xiang" refers to offering sacrifices to human spirits. The Nine in the Fifth, being in the position of a ruler, is said "to perform worship," while the Nine in the Second, being in a lower position, is said "to offer sacrifices." Each uses the appropriate term according to its position. The "Collected Explanations" cite Wang Yinglin saying: In the "Guan" hexagram, the Nine in the Fifth says "it is advantageous to perform worship." Li Gonghui explained that although a person is in the open and may be trapped by the world, in the hidden place he can communicate with the spirits. This is precisely because the world does not understand him, while only the spirits understand him. I think Confucius said, "Only Heaven understands me," and Han Yu said, "Only by being out of harmony with the times can one communicate with Heaven." Not seeking to be understood by people but seeking to be understood by Heaven is precisely the way to deal with difficulties.

案 九五不敢君象，但取位高而益困者耳。其象與九二同，但二則“朱紱”方將來，五則高位而已“困于赤紱”矣。“乃徐有說”者，五兌體，故能從容以處之而有餘裕也。“利用祭祀”之義，亦與二同。

Li Guangdi remarked: The line nine in the fifth does not take the image of the sovereign (the original text mistakenly reads 'dare' instead of 'take'), but rather conveys the meaning that the higher the position, the more difficult the situation. Its image is the same as that of nine in the second, but in the case of nine in the second, the red sash is just about to be presented, while in nine in the fifth, the person has already occupied a high position and is already trapped by the red sash. The phrase 'only gradually does it become clear' is because nine in the fifth belongs to the trigram Dui, thus being able to deal with the situation calmly and leaving room for maneuver. The meaning of 'suitable for worship' is also the same as that of nine in the second.

上六，困于葛藟，于臲卼，曰動悔，有悔，征吉。程傳 物極則反，事極則變，困既極矣，理當變矣。“葛藟”，纏束之物。“臲卼”，危動之狀。六處困之極，為困所纏束，而居最高危之地，“困于葛藟”與“臲卼”也。“動悔”，動輒有悔，無所不困也。“有悔”，咎前之失也。曰，自謂也，若能曰如是動皆得悔，當變前之所為有悔也。能悔則往而得吉也，困極而征，則出於困矣，故“吉”。

The line statement of the sixth line at the top of the "Guan" hexagram says: being entangled by vines, in a dangerous and unstable situation; if one moves, there will be regret, so one genuinely feels remorse and changes one's ways, and going forward brings good fortune. The original text only includes Cheng Yi's commentary and does not include Zhu Xi's "Benyi." Cheng Yi in his "Yichuan Commentary on the Changes" says: when things reach their extreme, they must turn around; when affairs reach their extreme, they must change. "Guan" has already reached its extreme, so by reason it should change. "Gelei" refers to something that entangles and binds, and "nianwu" refers to a dangerous and unstable condition. The sixth line at the top is at the extreme of "Guan," bound tightly by difficulties, and is located at the highest and most dangerous position, which is why it is called "being entangled by vines" and "dangerous and unstable." "Moving brings regret" means that any movement leads to regret, and one is confined everywhere; "having regret" means reflecting on one's past mistakes. "Yue" means that one speaks to oneself: if one could speak, since moving leads to regret, one should change one's previous actions and genuinely feel remorse. If one can feel remorse, then going forward brings good fortune; when one is at the extreme of困境 and goes out, one escapes the困境, so it is said "good fortune."

三以陰在下卦之上而凶，上居一卦之上而無凶，何也？曰三居剛而處險，困而用剛險，故凶，上以柔居說，唯為困極耳。困極則有變困之道也，《困》與《屯》之上皆以無應居卦終，《屯》則“泣血漣如”，《困》則“有悔征吉”，《屯》險極而《困》說，體故也。以說順進，可以離乎困也。

Someone asked: Why is it that the line six in the third position, which is a yin line occupying the top of the lower trigram, considered凶 (unfavorable), while the line six at the top, which is at the top of the entire hexagram, is not凶? The answer is: The line six in the third position is in a yang position but is in the trigram Kan (water), which represents danger. Being trapped and still exerting strength to increase the danger leads to misfortune. However, the line six at the top is a yin line in the trigram Dui (lake), which represents joy. It is merely trapped to the extreme. When one is trapped to the extreme, there is a way to change the situation. Both the upper line of the hexagram Guan (obstruction) and the upper line of the hexagram Zun (obstruction) are in the final position of their respective hexagrams and lack a corresponding line. In the hexagram Zun, the upper line six is described as "there is regret, but it is auspicious," while in the hexagram Guan, the upper line six is described as "crying blood, flowing like a stream." The difference lies in the fact that the upper trigram of Zun is Dui (lake), representing joy, while the upper trigram of Guan is Kan (water), representing extreme danger. By proceeding with joy and gentleness, one can escape frompredicament (困境 means困境, which translates to "困境" as "困境" is a term used in the text).

集說 項氏安世曰：此《彖》所謂“尚口乃窮也”。若能斷“葛藟”而不牽，辭“臲卼”而不居，行而去之，“吉”孰加焉。《易》氏祓曰：陽剛不可終囤，而二四五皆不言吉，陰柔未免乎困，而上獨言“吉”者，《困》極則變，如《否》之有《泰》，雖險而終濟也。徐氏幾曰：“震無咎者存乎悔”，困已極矣。“有悔”則可出困而“征吉”，困窮而通，其謂是夫。

"Ji Shuo" cites Xiang Anshi's view: this line is exactly what the Commentary on the Judgment refers to as "excessive speech leads to exhaustion." If he could cut off the entanglements and not be hindered, resign from the precarious high position and not cling to it, and set out to leave, is there a more auspicious course than this? "Ji Shuo" also cites Yi Fu's statement: Yang should not be confined (the original text mistakenly reads "confined" as "stockpiled"), but Nine in the Second, Nine in the Fourth, and Nine in the Fifth do not say auspicious; Yin, on the other hand, is inevitably confined, yet Six at the Top alone says auspicious. This is because when confined to the extreme, transformation is inevitable, just as after the Hexagram of Obstruction comes the Hexagram of Greatness, although dangerous, it ultimately leads to passage. "Ji Shuo" also cites Xu Ji's view: the Great Treatise says "those who are shaken without blame are those who hold to regret," and since the situation of Six at the Top has reached the extreme of confinement, being able to generate regret can lead to emerging from困境 and "journeying to auspiciousness." The saying that after hardship comes success probably refers to this.

吳氏曰慎曰：困非自己致而時勢適逢者，則當守其剛中之德，是謂困而不失其所亨也。其道主於貞，若困由己之柔暗而致者，則當變其所為，以免於困也。其道主於悔，學者深察乎此，則處《困》之道，異宜而各得矣。案 處困貴於說，而上說之主也，故雖當困極而尚有征吉之占，異乎初與三之坐困行塞者也。然而兌主，則又有尚口之象，尚口則支離繳繞，如“困于葛藟”然，將且“臲卼”不安，而失其所為說矣，故必悔悟而離去之則“吉”。

"The Collection of Sayings" also cites Wu Yashen's remarks: difficulties and hardships are not necessarily self-inflicted, but rather just happen to coincide with the circumstances; in such cases, one should maintain one's virtue of being strong and upright in the center, which is what is meant by being in a difficult situation yet not losing one's prosperity. The key to dealing with such difficulties lies in the character "Zhen" (uprightness). However, if the hardship is caused by one's own weakness and darkness, then one should change one's actions to escape the困境, and the key here is the character "Hui" (regret). Those who study the Book of Changes should thoroughly understand this distinction, so that even though the way to deal with difficulties may vary according to different situations, they can handle them appropriately. Li Guangdi comments: the most precious aspect of dealing with difficulties is joy, and since the Sixth at the Top is the main element of the trigram Dui (Joy), it is still given the judgment "seeking good fortune" despite being at the extreme of hardship. This differs from the situations of the Sixth at the Beginning, who is passive and trapped, and the Third Line, who is active but obstructed. However, since the Sixth at the Top is the main element of Dui, it also carries the image of using words and speech. Once one indulges in verbal disputes, speech becomes fragmented and entangled, like being caught in a vine, leading to instability and lack of security, thus losing the joy inherent in the trigram Dui. Therefore, one must repent and withdraw in order to achieve good fortune.

總論 龔氏煥曰：卦以柔掩剛而為《困》，主乎陽而言也。而陰之困為尤甚，《彖傳》曰：“困而不失其所亨，其唯君子乎”，三剛爻之謂矣。

"The General Discussion" cites Gongs Huan's statement: this hexagram is named "Confusion" because the yin lines obscure the yang lines, as viewed from the perspective of the yang lines; however, the confusion suffered by the three yin lines is even greater. The "Commentary on the Judgment" says, "Confused yet not losing the way of harmony, this is what a gentleman is like," referring specifically to the three yang lines within the hexagram.

井.坎上.巽下程傳 《井序卦》：“困乎上者必反下，故受之以井”。承上升而不已必困為言，謂上升不已而困，則必反於下也，物之在下者莫如井，《井》所以次《困》也。

The hexagram of Well has the upper trigram as Kan (Water) and the lower trigram as Xun (Wind). Cheng Yi in his commentary Yichuan's Commentary on the Changes says: The "Sequence of Hexagrams" explains the hexagram of Well as follows: "Those who are trapped above must return to below, hence the hexagram of Well follows." This is a continuation of the previous statement "rising without ceasing will surely lead topredicament" meaning that if one continues to rise to the point ofpredicament, one must necessarily return to below. Things located below are not more typical than a well, hence the hexagram of Well comes after the hexagram of 困 (Obstruction). The text ends here, and the content following the hexagram of Well is continued in the next section.

為卦坎上巽下，坎，水也，巽之象則木也，巽之義則入也。木，器之象，木入於水下而上乎水，汲井之象也。

Cheng Yi in Yichuan's Commentary on the Changes says that from the structure of the hexagram, the hexagram of Well has Kan above and Xun below. Kan represents water; Xun, in terms of imagery, represents wood, and in terms of meaning, represents entering. Wood is the material for making tools, which can be made into a bucket for drawing water. A wooden vessel sinks below the water's surface yet holds water drawn up from the water, which precisely reflects the image of drawing water from a well. Therefore, this hexagram is named the Well.

井，改邑不改井，無喪無得，往來井井，汔至，亦未繘井，羸其瓶，凶。

The Hexagram Statement of the Well says: A city can be moved and rebuilt, but the well cannot be moved. The water in the well does not decrease nor increase. Those who come and those who go all draw water from the same well. One can see the water about to reach the well mouth, but the rope has not yet been fully drawn out of the well. The water jar is broken first, which is a dangerous omen.

本義 “井”者，穴地出水之處，以巽木入乎坎水之下、而上出其水，故為《井》。“改邑不改井”，故“無喪無得”，而“往”者“來”者，皆“井”其“井”也。“汔”，幾也。“繘”，綆也。“羸”，敗也。汲井幾至，未盡綆而敗其瓶，則“凶”也，其占為事仍舊無得，喪而又當敬勉，不可幾成而敗也。

Zhu Xi's "The Original Meaning of the Zhou Changes" says, "Well" refers to a place where water is drawn from the ground. This hexagram uses the Wood of Xun penetrating beneath the Water of Kan, then drawing the water up, hence it is called "Well." When a city is rebuilt, the well remains unchanged, so the well water neither decreases nor increases; people coming and going all regard this same well as their own for drawing water. "Qi" means almost or nearly, "ju" is the rope used for drawing water, and "ling" means damaged. If drawing water is about to succeed, but the rope has not yet been fully pulled up, and the water jar is already broken, then it is dangerous. This "divinatory phrase" means that things remain as they were, with neither gain nor loss, thus one should be more respectful and diligent, and must not fail at the last moment when success is near.

程傳 井之為物，常而不可改也。邑可改而之它，井不可遷也，故曰“改邑不改井”。汲之而不竭，存之而不盈，“無喪無得”也。至者皆得其用，“往來井井”也。“無喪無得”，其德也常。“往來井井”，其用也周。常也，周也，《井》之道也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says that a well is something that is constant and unchanging. A city or town can be rebuilt or moved to another place, but a well cannot be moved, so the Hexagram Statement says "changing the city but not the well." Drawing from it continuously does not exhaust it, and keeping it for a long time does not overflow it, which is "neither loss nor gain." Anyone who comes to the well can benefit from its use, which is "coming and going with the well." "Neither loss nor gain" refers to the constant nature of the well's virtue, while "coming and going with the well" refers to the well's function benefiting all people. Constancy and universality are precisely the principles conveyed by the Hexagram of the Well.

“汔”，幾也。“繘”，綆也。井以濟用為功，幾至而未及用，亦與未下繘於井同也。君子之道貴乎有成，所以五穀不熟，不知荑稗。掘井九仞而不及泉，猶為棄井。有濟物之用而未及物，猶無有也，羸敗其瓶而失之，其用喪矣，是以“凶”也。“羸”，毀敗也。

Cheng Yi continued to explain: "Qi" means almost, and "ju" is the rope used for drawing water. A well is effective because it provides water for people's use. If water is about to be drawn up but has not yet been used, this is no different from the well rope never being lowered into the well. A gentleman who practices the Way values accomplishment, so the "Mengzi" says that if five grains cannot mature, they are even less valuable than wild plants like ti bei; it also says that if a well is dug to nine ren in depth but no spring is found, it is still just a useless well. If something has the function of benefiting others but does not actually benefit them, it is as if it does not exist; if a water jar is broken and all the water leaks out, the function of the well is lost, hence it is said "xiu" (misfortune). "Ling" means destruction.

集說 鄭氏康成曰：井以汲人，水無空竭，猶人君以政教養天下，惠澤無窮也。邱氏富國曰：“改邑不改井”，井之體也。“無喪無得”，井之德也。”往來井井”，井之用也，此三句言井之事。“汔至，亦未繘井”，未及於用也。“羸其井”，失其用也，此二句言汲井之事。

"The Collected Explanations" cites Zheng Xuan's interpretation: a well is for people to draw water from, and well water never runs out, just as a ruler uses decrees and moral education to nurture the world, with boundless grace. "The Collected Explanations" also cites Qiu Fuguo's view: "Changing the city but not the well" refers to the well's essence, "without loss or gain" refers to the well's virtue, and "coming and going, well after well" refers to the well's function. These three sentences speak directly about the well itself. "Approaching the well, yet not yet drawing water from it" refers to the water not yet being put to use, and "losing the well" refers to losing even its original function. These two sentences speak about the act of drawing water from the well.

案 “改邑不改井”句，解說多錯。文意蓋言所在之邑，其井皆無異制。如諸葛孔明行軍之處，千井齊甃者。以喻王道之行，國不異政，家不殊俗也。“無喪無得”，則言井無盈涸，以喻道之可久。“往來井井”，則言所及者多，以喻道之可大。此三句皆言井，在人事則王者養民之政是也。然井能澤物，而汲之者器。政能養民，而行之者人。無器則水之功不能上行，無人則王者之澤不能下究。故汔至以下，又以汲井之事言之。

Li Guangdi said: "Changing the city but not the well" is a sentence that old interpretations have mostly misunderstood. Its meaning is roughly that wherever the city is, the wells there are all of the same form. Just like Zhuge Liang's military camps, where thousands of wells were all built neatly and uniformly, used to illustrate that after the Way of the King is established, the states have no different policies, and families have no different customs. "No loss, no gain" refers to the well water neither overflowing nor drying up, used to illustrate that the Way of the King can last long. "Coming and going, the well is orderly" refers to many people benefiting from it, used to illustrate that the Way of the King can be extensive. These three sentences all refer to the well itself, but when applied to human affairs, they refer to the policies of the ruler in nurturing the people. However, the well can moisten all things, but drawing water requires tools; the policy can nurture the people, but its implementation requires talents. Without tools, the function of water cannot be brought to the surface; without talents, the benevolence of the ruler cannot reach the people. Therefore, from "qi zhi" onwards, the discussion shifts back to the act of drawing water from the well.

初六，井泥不食，舊井無禽。程傳 井與鼎皆物也，就物以為義，六以陰柔居下，上無應援，無上水之象，不能濟物，乃井之不可食也。井之不可食，以泥汙也。在井之下，有“泥”之象。

The "Line Statement" of the first line, "Chilu," says: The well at the bottom is filled with mud, and the water cannot be used; it is an old well that has long been abandoned, not even attracting birds or beasts. Cheng Yi in his commentary "Yichuan's Commentary on the Changes" says that both the well and the cauldron are objects, and these two hexagrams establish their meanings based on the objects themselves. The first line, with its yin and flexible nature, is located at the very bottom of the hexagram, and there is no line above it that corresponds and supports it. It lacks the image of lifting water up, thus being unable to benefit external things. This is why the well water cannot be used. The well water is not usable because it is polluted by mud; the first line is located at the very bottom of the well, hence it has the image of mud.

井之用，以其水之養人也，無水則舍置不用矣。井水之上，人獲其用，禽鳥亦就而求焉。舊廢之井，人既不食，水不復上，則禽鳥亦不夏往矣，蓋無以濟物也。井本濟人之物，六以陰居下，無上水之象，故為“不食。”井之不食，以“泥”也。猶人當濟物之時，而才弱無援，不能及物，為時所舍也。

Cheng Yi continued to say: The use of a well is that its water can sustain people; without water, people abandon it and do not use it. When well water is brought up to the surface, people obtain its benefit, and birds and beasts also come close to drink. An old well that has long been neglected, since people no longer drink from it, water is no longer drawn up, so birds and beasts no longer come there. This is because it can no longer benefit others. A well is originally a thing that benefits people. The line 'Six at the Beginning' is characterized by a yin and weak quality in the lower position, without the image of water coming from above, so it is said 'not to eat'. The reason well water is not drunk is because of 'mud'. This is like a person who should be helping others but is weak and has no support, thus unable to benefit others, and is therefore abandoned by the world.

集說 王氏弼曰：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。久井不見揲治，禽所不響，而況人乎。蔡氏清曰：井以陽剛為泉，而初六則陰柔也，故為“井泥”，為“舊井”。井以上出為功，而初六則居下，故為“不食”，為“無禽”。

"The Collection of Sayings" cites Wang Bi's explanation: "Initial Sixth" is located at the very bottom of the well, and above it there is no corresponding line, so the filth and dirt accumulate and do not disappear, hence it is said "the well mud is not edible." A well full of mud cannot be used for drinking water, indicating that this is an old well that has not been cleaned for a long time. A well that has not been cleaned for a long time is not even visited by birds and beasts, let alone humans. "The Collection of Sayings" also cites Cai Qing's explanation: The "Well" hexagram uses yang strong lines to symbolize spring water, but "Initial Sixth" is a yin flexible line, so it is symbolized as "well mud" and "old well." A well's function is to bring water up, but "Initial Sixth" is located at the lower position, hence it is said "not edible" and "no birds and beasts."

九二，井谷射鮒，甕敝漏。本義 九二剛中，有泉之象，然上無正應，下比初六，功不上行，故其象如此。

The line statement for nine in the second position says: The well wall has a hole that leaks downward, only watering the small fish at the bottom of the well. The water jar used for drawing water is also broken and leaking. Zhu Xi in The Original Meaning of the Zhou Changes says that nine in the second position, with a yang yang in the central position of the lower trigram, represents the image of spring water. However, there is no proper 'corresponding' above it, and it is closely adjacent to six at the beginning below, so its effectiveness cannot be transmitted upward, hence this image is taken.

程傳 二雖剛陽之才而居下，上無應而比於初，不上而下之象也。井之道，上行者也。澗谷之水，則旁出而就下。二居井而就下，失井之道，乃井而如谷也。井上出，則養人而濟物。今乃下就汙泥，注於鮒而已。“鮒”，或以為蝦，或以為蟆，井泥中微物耳。

Cheng Yi in Yichuan's Commentary on the Changes says that nine in the second position, although possessing the strength of a yang line, is located in the lower trigram and has no corresponding line above it, only adjacent to six at the beginning. This is the image of water not going upward but downward instead. The normal function of a well is to bring water upward; however, water in mountain streams and gullies flows from the sides and rushes toward lower places. Nine in the second position is in the well yet goes downward to the low place, thus losing the normal function of the well and becoming a well in name but like a stream or gully in reality. Water from the well must be brought up to nourish people and benefit things; now it flows downward toward the mud, only watering small fish. 'Fù' is said by some to be shrimp and by others to be frog, in any case, it refers to small creatures in the well mud.

“射”，注也，如谷之下流注於鮒也。“甕敝漏”，如甕之破漏也。陽剛之才，本可以養人濟物，而上無應援，故不能上而就下，是以無濟用之功。如水之在甕，本可為用，乃破敝而漏之，不為用也。《井》之初二無功，而不言悔咎，何也？曰失則有悔，過則為咎，無應援而不能成用，非悔咎乎？居二比初，豈非過乎？曰：處中非過也，不能上由無援，非以比初也。

Cheng Yi continued to say: "Shè" means to pour in, like water flowing down from a stream to the body of a minnow. "Wèng bì lòu" is like a clay jar that is broken and leaking. Yang strength is originally capable of benefiting people and contributing to the world, but since there is no one above to support it, it cannot go upward but instead flows downward, thus failing to achieve its practical effects. This is like water stored in a jar, which is originally useful, but because the jar is broken and leaking, it becomes useless. Someone asked: Why do the line statements of the first and second lines of the Well hexagram not mention "regret" or "misfortune"? The answer is: Regret arises from loss, and misfortune comes from wrongdoing. If one cannot achieve its function due to lack of support, is that not regret and misfortune? Since the second line is close to the first line, is that not a mistake? The answer is: The second line is in the central position, so it is not a mistake. Its failure to ascend is due to lack of support, not because it is close to the first line.

集說 張氏振淵曰：以井言，則為“井谷”之泉，僅下注於鮒。以汲井言，則為敝壞之甕，水反漏於下也。

"The Collected Commentaries" cite Zhang Zhenyuan's explanation: considering the well itself, the Nine in the Second is like a spring source called 'Well Valley,' where spring water can only flow downward to the small fish; but regarding the act of drawing water from the well, it is like a broken clay jar, where the water drawn up leaks out from below.

案 “井谷”者，井中出水之穴竅也。井能出水，則非泥井也。而其功僅足以射“鮒”者，上無汲引之人，如瓶甕之敝漏然，則不能自濟於人用也決矣。在卦則以《井》喻政，以汲之者，喻行政之人，在爻則下體以井喻材德之士，汲之者喻進用之君，上體以井喻德位之君，汲之者喻被澤之眾，三義相因而取喻不同。

Li Guangdi remarked: "Well and valley" refers to the opening on the well wall through which water emerges. Since a well can provide water, it indicates that it is not a mere mud well; however, its effectiveness is only sufficient to benefit small creatures like "fugu," because there is no one drawing water from it, just like a broken bottle or jar leaking water. Thus, it clearly cannot supply water for human use on its own. In terms of the entire hexagram, the well is used as a metaphor for government affairs, and the person drawing water is used as a metaphor for the person administering governance. In terms of the lines, the lower trigram uses the well to represent virtuous scholars, and the person drawing water to represent the ruler who appoints and employs them; the upper trigram uses the well to represent a virtuous and esteemed ruler, and the person drawing water to represent the people who receive the ruler's grace. These three meanings are connected in sequence, and each metaphor is taken differently.

九三，井渫不食，為我心惻，可用汲，王明，並受其福。本義 “諜”，不停汙也。“井渫不食”而使人“心惻”，“可用汲”矣。“王明”，則汲井以及物，而施者受者“並受其福”也。九三以陽居陽，在下之上，而未為時用，故其象占如此。

The line statement for the third line (Nine in the Third) says: The well has been cleaned and purified, but people do not come to draw water from it, which causes me sorrow. This water is available for use. If the king is clear-sighted, both above and below will share the blessing. Zhu Xi in The Original Meaning of the Zhou Changes explains that "渫" means to clean and purify, preventing dirt from lingering (the original text mistakenly uses "谍"). Although the well is already clean, if people do not draw water from it, others will feel sorrow. Therefore, it should be "available for drawing." If the king is clear-sighted, he will draw water from the well to benefit all things, and both the one who gives the benefit and the one who receives it will share the blessing. The third line has a yang line in a yang position, located at the top of the lower trigram, yet it is not yet used by the world, so its image and statement are as described.

程傳 三以陽剛居得其正，是有濟用之才者也。在井下之上，水之清潔可食者也。井以上為用，居下未得其用也。陽之性上，又志應上六，處剛而過中，汲汲於上進，乃

Cheng Yi in Yichuan's Commentary on the Changes says that Nine in the Third, with a yang yang at a yang position, is properly positioned and upright, representing a person with ability to serve the world; it is located at the upper position of the lower trigram, just like clean water in a well that can be drunk. A well is only useful when the water is drawn up, and since Nine in the Third is still below, it has not yet been employed. Yang by nature tends upward, and Nine in the Third also aspires to correspond with Six at the Top. It is in a strong position but has gone beyond the center, urgently wishing to advance. There is a missing text here in the original, and the following words in Cheng's commentary are missing.

集說 蔡氏清曰：“為我心惻”，“我”指旁人，所謂行惻也，非謂九三自惻也。“可用汲”，帶連“王明並受其福”，皆側之之辭也。案 不曰“明王”而曰“王明”，乃惻者祈禱之辭。言王若明，則吾儕“並受其福”矣。

"The Collected Commentaries" cite Cai Qing's statement: "For my heart to be moved with sorrow" refers to "I" as an observer, that is, a passerby who feels sorrow on its behalf, not that the ninth line in the third position feels sorrow itself. "It can be drawn up" should be read together with the following "The wise king will also receive its blessing," both being words spoken by those who feel sorrow on its behalf. Li Guangdi comments: The line statement does not say "a wise king" but "a clear king," which precisely reflects the tone of prayer from the person who feels sorrow—meaning that if the king is clear and discerning, we all can share in the blessing.

六四，井甃，無咎。本義 比六居四，雖得其正，然陰柔不泉，則但能修治而無及物之功，故其象為“井甃”，而占則“無咎”。占者能自修治，則雖無及物之功，而亦可以“無咎”矣。

The line statement for the sixth line in the fourth position says: Using bricks and stones to build the well wall, there will be no fault. Zhu Xi in The Original Meaning of the Zhou Changes explains that a yin line in the fourth position, although properly placed, cannot become a source of water because of its soft and yielding nature. Therefore, it can only perform the work of repairing and maintaining, but cannot bring benefits to others. Hence, the image used is "well wall," and the judgment is "no fault." If the person consulting the oracle is willing to make efforts in self-cultivation, even if there is no immediate benefit to others, there will still be no fault.

程傳 四雖陰柔而處正，上承九五之君，才不足以廣施利物，亦可自守者也，故能修治則得“無咎”。“甃”，砌累也，謂修治也”。四雖才弱不能廣濟物之功，修治其事，不至於廢可也。若不能修治，廢其養人之功，則失並之道，其咎大矣。居高位而得剛陽中正之君，但能處正承上，不廢其事，亦可以免咎也。

Cheng Yi in Yichuan's Commentary on the Changes says that line six in the fourth position, although阴柔, is in a proper position and upholds the nine in the fifth, the sovereign. Although its ability is insufficient to widely benefit and benefit all things, it is still a person who can maintain self-discipline. Therefore, if one is willing to put in the effort of cultivation and improvement, one can achieve 'no blame'. 'Gou' refers to the act of building with bricks and stones, which is the act of repairing and maintaining. Although line six in the fourth position has limited ability and cannot achieve great achievements in benefiting others, it can still properly manage its own responsibilities, ensuring that the well is not abandoned. This is something that can be achieved. If one is unwilling even to carry out the repair and maintenance, and thus abandons the function of the well in providing sustenance to people, then one has lost the constant way of the well, and the mistake becomes great. When one is in a high position and encounters a just and upright sovereign, as long as one can maintain proper conduct and uphold the superior, and does not neglect one's own duties, one can avoid mistakes.