The hexagram of Ascending.

集說 邱氏富國曰：三在內卦，渫井內以致其潔。四在外卦，甃井外以御其汙，蓋不渫則汙者不潔，不甃則潔者易汙。來氏知德曰：六四陰柔得正，近九五之君，蓋修治其井，以瀦蓄九五之“寒泉”者也。占者能修治臣下之職，則可以因君而成井養之功，斯“無咎”矣。

The "Ji Shuo" cites Qiu Fuguo's saying: Nine in the Third is within the inner trigram, representing drawing water from the well to purify it; Six in the Fourth is in the outer trigram, representing building the well wall to prevent contamination. Without purification, the water will not become clean; without the wall, the clean water will easily become polluted again. "Ji Shuo" also cites Lai Zhide's saying: Six in the Fourth is yin and flexible, and is in the proper position, and is close to Nine in the Fifth, the sovereign. It is precisely the one who repairs the well wall to store the clear spring water of Nine in the Fifth. If the person consulting the oracle can fulfill their duty as a minister, they can achieve the merit of nourishing the people through the sovereign, thus attaining "no blame."

九五，井冽寒泉食。本義 “冽”，潔也。陽剛中正，功及於物，故為此象。占者有其德，則契其象也。

The line statement of the ninth line in the fifth position says: "The well water is clear and cold, a spring of sweet and cool water, suitable for drinking." Zhu Xi in The Original Meaning of the Zhou Changes says that "liè" means purity. The ninth line in the fifth position has a yang yang in the central position of the upper trigram and is therefore "zhongzheng" (just and upright). Its effect can benefit external things, hence this image. If the person consulting the oracle possesses such virtue, it will correspond to this image.

程傳 五以陽剛中正居尊位，其才其德，盡善盡美，“井冽寒泉食”也。“冽”，謂甘潔也，井泉以寒為美，甘潔之寒泉，可為人食也，於井道為至善也。然而不言吉者，井以上出為成功，未至於上，未及用也，故至上而後言“元吉”。

Cheng Yi in Yichuan's Commentary on the Changes says that the Nine in the Fifth, with its yang strength, uprightness, and perfection of ability and virtue, holds the exalted position. This is exactly what is meant by "After the well is cleared, the cold spring water is drinkable." "Le" means sweet and clean; spring water is best when it is clear and cold. Sweet, clean, and cold spring water is suitable for drinking, and in terms of the well, this is already the best. However, the line statement does not say "auspicious," because the well must bring the water up to the surface to be successful. The Nine in the Fifth has not yet reached the upper position and has not been truly used, so it is only at the Six at the Top that "original auspiciousness" is said.

集說 易氏祓曰：三與五皆泉之潔者，三居甃下，未汲之泉也，故曰“不食”。五出乎甃，已汲之泉也，故言“食”。

"The Collection of Sayings" cites Yi Fu's explanation: both Nine in the Third and Nine in the Fifth represent pure spring water. Nine in the Third is located beneath the stone wall, representing water that has not yet been drawn up, hence it is said 'not to be consumed'; Nine in the Fifth has already emerged from the stone wall, representing water that has been drawn up, hence it is said 'to be consumed'.

上六，井收勿幕，有孚元吉。本義 “收”，汲取也，晁氏云：“收”，鹿盧收繘者也，亦通。“幕”，蔽覆也。“有孚”，謂其出有源而不窮也。井以上出為功，而坎口不掩，故上六雖非陽剛，而其象如此。然占者應之，必“有孚”乃“元吉”也。

The line statement of the sixth line at the top says: The well water has been drawn up, do not cover the well mouth, with sincerity in the heart, great good fortune arises. Zhu Xi in The Original Meaning of the Zhou Changes says that "shou" means to draw up. Chao Shuozi thinks that "shou" refers to the pulley on top of the well, and this interpretation is also reasonable. "Mu" means to cover. "You fu" means that the well water flows out from a source and never runs dry. The well achieves its function by bringing water up, and the mouth of the Kan hexagram is open and not covered, so although the sixth line at the top is not a yang line, it has this image. However, the person consulting the oracle must correspond with it, and must have sincerity to achieve great good fortune.

程傳 井以上出為用，居井之上，井道之成也。“收”，汲取也。“幕”，蔽覆也。取而不蔽，其利無窮，井之施廣矣大矣。“有孚”，有常而不變也。博施而有常，大善之吉也。夫體並之用，博施而有常，非大人孰能。它卦之終，為極為變，唯《井》與《鼎》，

Cheng Yi in Yichuan's Commentary on the Changes says that the well is useful for bringing water up to the surface. The line Six at the Top is located at the highest position of the well, which is exactly the time when the well's function is completed. "Shou" means to draw up, and "mu" means to cover. Taking water without covering it, its benefit has no end, showing that the well's giving is vast and boundless. "You Fu" means to be constant and unchanging. Giving widely while remaining constant and unchanging is the great goodness of a fortunate situation. To truly realize the function of the well, achieving broad giving with consistency, is something only a person of great virtue can accomplish. Other hexagrams at the top line are usually when things reach their extreme and change occurs, but the hexagram of the Well and the hexagram of the Cauldron are different—here the original text is missing, and the following words in Cheng's commentary are lost.

案 “勿幕”，謂取之無禁，所謂往來井井者也。“有孚”，謂有源不窮，所謂“無喪無得”者也。此爻得備卦之義者，巽乎水而上水，至此爻則上之極也。

Li Guangdi remarked: "Wu Mu" means taking water without any restrictions, which corresponds to the Hexagram Statement's "coming and going with diligence"; "You Fu" means the spring has a source and does not dry up, which corresponds to the Hexagram Statement's "no loss, no gain." This line is able to fully embody the meaning of the entire hexagram because the structure of the Well hexagram is the wood of Xun entering water and lifting it up. By this line, it has reached the extreme point of moving upward.

總論 李氏過曰：初“井泥”，二“井谷”，皆廢井也。三“井渫”，則渫初之泥。四“井甃”，則甃二之谷。既諜且甃，井道全矣。故五“井冽”而泉寒，上“井收”而“勿幕”，功始及物，而井道大成矣。

"The General Discussion" cites Li Guo's saying: the "muddy well" of Chou Li and the "well bottom" of Ji Er are both abandoned wells. The "cleaned well" of Ji San refers to washing away the mud from Chou Li; the "well wall" of Liu Si refers to repairing the leaking holes from Ji Er. After both cleaning and repairing the well wall, the well structure is complete. Therefore, Ji Wu says "the well is clean" and the spring water is cold, while Shang Liu says "the well is covered" and "no curtain is drawn," meaning the benefits now extend to external things, and the well structure is thus fully completed.

邱氏富國曰：先儒以三陽為泉，三陰為井，陽實陰虛之象也。九二言“井谷射鮒”，九三言“井諜不食”，九五言“井冽寒泉”。曰“射”，曰“渫”，曰“冽”，非泉之象乎。初六言“井泥不食”，六四言“井甃無咎”，上六言“井收勿幕”。曰“泥”，曰“甓”，曰“收”，非井之象乎。

In summary, it also cites Qiu Fuguo's statement: previous scholars regarded the three yang lines of the Well hexagram as representing spring water, and the three yin lines as representing the well structure, taking the image of the yang lines being full and the yin lines being empty. The line nine in the second position says "shooting minnows in the well," the line nine in the third position says "the well is cleaned but not used," and the line nine in the fifth position says "the well is clean and cold spring water flows." One says "shooting," one says "cleaning," and one says "cleaning and cooling," are these not all images of spring water? The line six at the beginning says "the well has mud and is not usable," the line six in the fourth position says "the well is lined and there is no blame," and the line six at the top says "the well is filled and the cover is not closed." One says "mud," one says "lining," and one says "filling," are these not all images of the well structure?

以卦序而言，則二之“射”，始達之泉也。三之“渫”，已潔之泉也。五之“冽”，則可食之泉矣。初之“泥”，方掘之井也。四之“甃”，已修之井也。上之“收”，則已汲之井矣。又以二爻為一例，則初二皆在井下，不見於用，故初為“泥”而二“為谷”。三四皆在井中，將見於用，故三為“諜”而四為“甃”。五上皆在井上，而已見於用矣，故五言“食”而上言“收”也。

Qiu Fuguo continued saying: Looking at the order of the lines, the "shè" of line nine two is the spring that has just begun to appear; the "xiè" of line nine three is the spring that has already been washed clean; and the "liè" of line nine five is the spring that is already drinkable. The "ní" of line six one is the well that has just been dug; the "zhòu" of line six four is the well that has already been repaired; and the "shōu" of line six upper is the well that has already been drawn from. Now, looking at each pair of lines as a group, lines six one and nine two are both in the lower part of the well, and have not yet shown their usefulness, so line six one is "ní" while line nine two is "gǔ"; lines nine three and six four are both in the middle part of the well, and are about to show their usefulness, so line nine three is "xiè" while line six four is "zhòu"; lines nine five and six upper are both in the upper part of the well, and their usefulness has already appeared, so line nine five says "shí" while line six upper says "shōu".

革.兌上.離下程傳 《革序卦》：“井道不可不革，故受之以革。”井之為物，存之則穢敗，易之則清潔，不可不革者也，故《井》之後受之以《革》也。為卦兌上離下，澤中有火也，革，變革也，水火相息之物，水滅火，火涸水，相變革者也，火之性上，水之性下，若相違行，則睽而已，乃火在下，水在上，相就而相剋，相滅息者也，所以為革也。又二女同居，而其歸各異，其志不同，為不相得也，故為革也。

The "Revolution" hexagram has Dui (Lake) above and Li (Fire) below, which is how the hexagram is diagrammed. Cheng Yi in his "Yichuan Commentary on the Changes" says that the "Sequence of Hexagrams" explains: "Since wells cannot remain unchanged, the hexagram of Revolution follows the hexagram of the Well." Well water, if left undisturbed for a long time, becomes dirty and spoiled; replacing it with fresh water makes it clean and usable. Therefore, change is necessary, so the hexagram of the Well is followed by the hexagram of Revolution. In terms of the structure of the hexagram, Dui above and Li below represent a large lake containing fire. "Revolution" refers to change. Water and fire are mutually destructive: water can extinguish fire, and fire can dry up water. They mutually transform each other. Fire is upward-moving, and water is downward-moving. If they move in opposite directions, they would only result in the hexagram of Estrangement. However, in this case, fire is below and water is above, so they are close to each other yet mutually controlling and destructive, thus forming the hexagram of Revolution. Moreover, Dui represents a young woman, and Li represents a middle-aged woman. Two women living together, but eventually marrying into different families, with differing aspirations and incompatible hearts, thus also symbolizing the hexagram of Revolution.

革，巳曰乃孚，元亨，利貞，悔亡。本義 “革”，變革也。兌澤在上，離火在下，火燃則水乾，永決則火滅。中少二女，合為一卦，而少上中下，志不相得，故其卦為《革》也。變革之初，人未之信，故必“巳日”而後信。又以其內有文明之德，而外有和說之氣，故其占為有所更革，皆大亨而得其正。所革皆當，而所革之“悔亡”也，一有不正，則所革不信不通，而反有悔矣。

The hexagram statement of the "Revolution" hexagram says: Only on the day of Si does people come to believe, thus achieving great success, benefiting from upholding the right path, and eliminating regret. Zhu Xi's "The Original Meaning of the Zhou Changes" says that "Revolution" refers to change. The Lake is above and the Fire is below. When fire burns, the water dries up; when water breaks through, the fire is extinguished. The middle young woman and the young woman combine to form this hexagram, with the young woman above and the middle young woman below, their hearts not in harmony, hence this hexagram is called "Revolution." When change begins, people are not yet willing to believe, so it is only after the day of Si that people come to believe. Also, because this hexagram contains the virtue of civilization and has the harmonious atmosphere of joy, its divination statement is: Whenever there is a change or transformation, it will achieve great success and be in accordance with the right path. All changes will be appropriate, and the regret caused by the change will disappear; if there is something that does not conform to the right path, then the change will not be believed in or accepted, and regret will arise instead.

程傳 “革”者，變其故也。變其故，則人未能遽信，故必“巳日“然後人心信從。“元亨利貞悔亡”，弊壞而後革之，革之所以致其通也，故革之而可以大亨。革之而利於正道，則可久，而得去故之義，無變動之悔，乃‘悔亡”也。革而無甚益，猶可悔也，況反害乎，古人所以重改作也。

Cheng Yi in Yichuan's Commentary on the Changes says, "Gè" means changing the existing old pattern. Changing the old pattern, people cannot believe in it immediately, so it is only after the "Si" day that people will accept it. As for "Yuan Heng Li Zhen Hui Wang," it means that when things have become corrupt, then change is needed. The change is to restore smoothness, so the change can be greatly prosperous. If the change follows the right path, it can last long, thus truly achieving the original intention of removing corruption, and there will be no regret of hasty action, which is called "Hui Wang." If the change brings little benefit, it is still regrettable, let alone if it causes harm. This is why ancients were cautious about making changes.

集說 李氏簡曰：“巳日”者，已可革之時也。先時而革，則人疑而罔孚，故“巳日乃孚”。“元亨利貞”者，謂窮則變，固有大通之道，而利於不失正也，正則其“悔亡”

"The Collection of Sayings" cites Li Jian's explanation: "On the day of Si," refers to the time when change has already arrived. To initiate change before the right moment, people will be doubtful and unwilling to believe, hence it is said "on the day of Si, trust is established." "Yuan, Heng, Li, Zhen" means that when things reach their limit, change is inevitable, and within this process there is inherently a great capacity for success. It is appropriate to follow the right path; if one can maintain correctness, then regret will be dispelled. Here, the original text is missing some words, and Li Jian's explanation is incomplete."

何氏楷曰：“巳日”，即六二所謂“巳日”也。“乃孚”，即九三九四九五所謂“有孚”也。“悔亡”，即九四所謂“悔亡”也。所以云“巳日”者。變革天下之事，不當輕遽，乃能孚信於人。“乃”，難辭也。下三爻，方欲革故而為新，故有謹重不輕革之意。上三爻，則故者已革而為新矣。九四當上下卦之交，正改命之時，故“悔亡”獨於九四見之。即《彖傳》所云“革而當，其悔乃亡”也。

Collected interpretations also cite He Kai's view: the "巳 day" in the Hexagram Statement refers to the "巳 day" mentioned in the Second Line's Line Statement; "乃孚" corresponds to "有孚" mentioned in the Third, Fourth, and Fifth Lines. "悔亡" refers to "悔亡" in the Fourth Line. The reason for mentioning "巳 day" is that great changes affecting the world should not be hasty or impetuous; only by proceeding slowly can one gain the trust of others. The character "乃" carries a tone of difficulty and effort. The lower three lines are precisely those that are changing the old for the new, so there is a sense of seriousness and reluctance to make changes lightly. The upper three lines, on the other hand, have already replaced the old with the new. The Fourth Line is at the junction of the upper and lower trigrams, precisely the moment of "changing destiny," so "悔亡" appears only in the Fourth Line, which is what the Commentary on the Judgment refers to as "革而当, 其悔乃亡."

案 “巳日乃孚”，李氏何氏之說為長。蓋卦辭爻辭，不應互異也。

Li Guangdi remarked: Regarding the explanation of "Si day is the day of sincerity," the interpretations of Li Jian and He Kai are most reasonable. Since the Hexagram Statement and the Line Statement refer to the same matter, they should not contradict each other.

初九，鞏用黃牛之革。本義 雖當革時，居初無應，未可有為，故為此象。“鞏”，固也。“黃”，中色，“牛”順物。革所以固物，亦取卦名而義不同也。其占為當堅確固守，而不可以有為。聖人之於變革，其謹如此。

The "Line Statement" of the initial line, "Initial Nine," says: Use yellow oxhide to bind it tightly. Zhu Xi in "The Original Meaning of the Zhou Changes" explains that although "Initial Nine" is in a time of change, it is located at the very bottom of the entire hexagram and has no corresponding line above, so it is not yet the time to act. Therefore, this image is used. "Gong" means to bind tightly, "Huang" refers to the central color, and "Niu" is an animal with a gentle nature. Hide is used to bind things tightly. Although the term "Geh" (change) from the hexagram name is used here, its meaning is different from change. The judgment is: One should firmly and securely hold on to oneself and not act rashly. The attitude of the sage toward change is cautious to this extent.

程傳 變革，事之大也。必有其時，有其位，有其才，審慮而慎動，而後可以無悔。九以時則初也，動於事初，則無審慎之意而有躁。《易》之象，以位則下也，無時無援而動於下，則有僭妄之咎，而無體勢之重，以才則離體而陽也，離性上而剛體健，皆速於動也，其才如此，有為則閃咎至矣。蓋剛不中而體躁，所不足者，中與順也，當以中順自固而無妄動則可也。

Cheng Yi in Yichuan's Commentary on the Changes says that change is a major affair of the world, which must have a proper timing, a suitable position, and sufficient ability. One must think deeply and act cautiously to avoid regret. The line "Initial Nine" refers to the timing, which is at the beginning. When an action is taken at the very start, it lacks the meaning of careful consideration and instead shows a hasty and careless attitude. In terms of position, it is located at the lowest level, lacking both timing and support, and acting recklessly in a low position leads to the fault of overstepping one's position and lacking the weight of the situation. In terms of ability, it belongs to the trigram Li (Fire) and is a yang line, which has the nature of upward movement and a strong, firm body, both of which are inclined toward quick action. With such ability and nature, any action will quickly lead to misfortune. In summary, it is strong but not in the center, and its nature is impetuous. What it lacks is "center" and "smoothness," so one should steady oneself with the way of center and smoothness and avoid rash actions.

“鞏”，局束也，革所以包束。“黃”，中色。“牛”，順物。“鞏用黃牛之革”，謂以中順之道自固，不妄動也。不云吉凶，何也？曰：妄動則有凶咎，以中順自固，則不革而已，安得便有吉凶乎？

Cheng Yi continued, "Gong" means to restrain and bind tightly, and leather is precisely used for wrapping and binding. "Huang" refers to the color in the center, and "niu" is an animal that is gentle and compliant. "Gong yong huang niu zhi ge" means to use the principles of being in the center and gentle to stabilize oneself, not to act rashly. Someone asked: Why does this line not mention fortune or misfortune? The answer is: Rash action will bring about danger and calamity; if one maintains oneself by being in the center and compliant, then it is merely a temporary lack of change, so how can there be fortune or misfortune?

集說 干氏寶曰：在革之初，未可以動，故曰“鞏用黃牛之革”。劉氏牧曰：下非可革之位，初非可革之時，要在固守中順之道，而不敢有革也。呂氏大臨曰：初九當《革》之初，居下無位，比於六二，上無正應，雖有剛德，不當自任，唯結六二以自固，故“鞏用黃牛之革”。六二居中柔順，故曰“黃牛”，與《遯》六二同義。

"The Collection of Sayings" cites Gan Bao saying: Being in the beginning of a change, one cannot yet act, hence it says "Strengthening by using a yellow ox's hide." The Collection of Sayings also cites Liu Mu saying: The lower position is not a suitable place for initiating change, and the beginning is not a suitable time for change; the key lies in firmly holding to the middle, correctness, flexibility, and gentleness, and not daring to act rashly in changing. The Collection of Sayings also cites Lü DaLin saying: Initially, the Nine at the Beginning is at the start of the "Revolution" hexagram, occupying the lower position without authority, only adjacent to the Six in the Second, and above it there is no proper "corresponding" line; although possessing the virtue of strength and firmness, it should not act on its own, but instead connect with the Six in the Second to stabilize itself, hence it says "Strengthening by using a yellow ox's hide." The Six in the Second is in the middle and flexible, hence it is called "yellow ox," which is the same as the meaning of the Six in the Second in the "Retreating" hexagram.

龔氏煥曰：《易》言“黃牛之革”者二，《遯》之六二，居中有應，欲遯而不可遯者也。《革》之初九，在下無應，當革而不可革者也。所指雖殊，而意實相類。

Collected interpretations also cite Gongs Huan's view: In The Zhou Changes, there are two instances mentioning "the hide of a yellow ox." In the hexagram Dùn, line six in the second position, which is in the center and has a corresponding line, represents a desire to retreat but being unable to do so; in the hexagram Gé, line nine at the beginning, which is at the lower position and has no corresponding line, represents a need for change but being unable to make it. Although the situations referred to in these two instances are different, their intended meaning is essentially similar.

案 更改之義，有取於《革》者。“革”，鳥獸之皮也。鳥獸更四時則皮毛改換，《堯典》“希革”“毛毨”之類是也。六爻取象於牛虎豹者以此，牛之皮至堅韌，難以更革者也。以之繫物則固，故《遯》二之“執用”者似之。以之裹物則密，故《革》初之“鞏用”者似之。

Li Guangdi remarked: The reason for taking the image of "Revolution" (Ge) is because "Ge" originally refers to the skin of birds and beasts. Birds and beasts change their feathers and skins with the four seasons, as mentioned in the "Book of Documents, Yao Classic" with "Xi Ge" and "Mao Xian," which refer to this. The reason why the six lines take the images of cattle, tiger, and leopard is precisely because of this. Cattle skin is extremely tough and the hardest to change; using it to bind things makes them secure, so the line "Zhi Yong Huang Niu Zhi Ge" in the second line of the "Dun" hexagram is similar; using it to wrap things makes them tight, so the line "Gong Yong Huang Niu Zhi Ge" in the first line of the "Ge" hexagram is similar.

六二，巳日乃革之，征吉，無咎。本義 六二柔順中正，而為文明之主，有應於上，於是可以革矣。然必“巳日”然後革之，則“征吉”而“尤咎”，戒占者猶未可遽變也。

The line statement of the second line says: Only after the day of Si can there be a change, going forward brings good fortune, and there will be no mistakes. Zhu Xi in The Original Meaning of the Zhou Changes says that the second line is gentle and proper, being the main line of the Li hexagram representing civil virtue. It relates upward to the fifth line, indicating a response. At this time, change is possible. However, one must wait until the day of Si to make the change, in order to achieve good fortune without error. This is a warning to those who inquire that they should not rush to change.

程傳 以六居二，柔順而得中正。又文明之主，上有剛陽之君，同德相應，中正則無偏蔽，文明則盡事理，應上則得權勢，體順則無違悖，時可矣，位得矣，才是矣，處

Cheng Yi in Yichuan's Commentary on the Changes says that a yao of yin, represented by six, occupying the second position is flexible and obedient, and is in the central and correct position. It is also the main yao of civilised virtue. Above it is a yang yang ruler, and their virtues are similar, thus they 'respond to each other'. Being in the central and correct position prevents partiality and obstruction. Civilised virtue can then exhaust all matters and principles. Being in correspondence with nine in the fifth position allows it to gain authority. Being naturally flexible and obedient prevents disorder and rebellion. The timing is appropriate, the position is proper, and the ability is suitable. Here the original text is missing some words, and the following words in Cheng's commentary are also missing.

集說 王氏宗傳曰：六二以中正之德，上應九五中正之君，當《革》之時，卦德所謂“巳日乃孚”是也。故曰“巳日乃革”之，“征吉無咎”。熊氏良輔曰：六二為內卦之主，故卦辭之“巳日”，見之於此卦曰“巳日乃孚”。爻曰“巳日乃革”者，孚而後革也。

"Ji Shuo" cites Wang Zongcheng saying: Six in the Second, relying on the virtue of being both central and upright, corresponds upwardly with Nine in the Fifth, the central and upright ruler, at the proper time of change, which is referred to in the hexagram's virtue as "on the fourth day, trust is established." Therefore, the line statement says "on the fourth day, the change begins, and the expedition is auspicious without blame." "Ji Shuo" also cites Xiong Liangfu saying: Six in the Second is the main line of the inner trigram, so the "fourth day" in the hexagram statement is verified on this line. The hexagram says "on the fourth day, trust is established," and the line statement says "on the fourth day, the change begins," showing that trust is first established, and then the change is carried out.

九三，征凶，貞厲，革言三就，有孚。本義 過剛不中，居離之極，躁動於革者也，故其佔有“征凶貞厲”之戒。然其時則當革，故至於“革言三就”，則亦“有孚”而可革也。

The line statement for Nine in the Third says: going forward brings danger, and holding on is also dangerous; when the discourse of change has been thrice refined and harmonized, there is then trust. Zhu Xi in The Original Meaning of the Zhou Changes says that Nine in the Third is overly strong and not in the central position, and is located at the top of the Li hexagram, thus being a person who is impetuous and eager for change. Therefore, its divination statement warns of "danger in going forward and danger in being firm." However, in terms of the situation, it is indeed a time for change, so when "the discourse of change has been thrice refined," there is then the trust of the people, and thus the change can be carried out.

程傳 九三以剛陽為下之上，又居離之上而不得中，躁動於革者也，在下而躁於變革，以是而行，則有凶也。然居下之上，事苟當革，豈可不為也。在乎守貞正而懷危懼，順從公論，則町行之不疑。“革言”，猶當革之論。“就”，成也，合也。審察當革之言，至於三而皆合，則可信也。言重慎之至能如是，則必得至當乃“有孚”也。己可信而眾所信也，如此則可以革矣。在革之時，居下之上，事之當革，若畏懼而不為，則失時為害。唯當慎重之至，不自任其剛明，審稽公論，至於三就而後革之，則無過矣。

Cheng Yi in Yichuan's Commentary on the Changes says that the Nine in the Third is a man who is yang and strong, located at the upper position of the lower trigram, and is at the top of the Li trigram but not in the central position. This is a person who is impetuous and eager for change. Being in a lower position yet eager for change, acting in this way brings danger. However, since it is located above the lower trigram, if the matter indeed requires change, how could one refrain from acting? The key lies in maintaining uprightness and being mindful of danger, and following the opinions of the people. In that case, one may proceed without hesitation. "Revolutionary words" refer to the discussion on whether or not to change, and "approach" means to come together or agree. Carefully examining the opinions for change, when they agree three times, one can believe in them. This refers to being extremely cautious. If one can do this, it must conform to the principle of utmost correctness, thus "having sincerity" — one is trustworthy, and others also trust one, so change can be made. In times of change, being above the lower trigram, if the matter indeed requires change, and one hesitates out of fear, one will miss the opportunity and bring about disaster. Only by being extremely cautious, not relying on one's own strength and clarity, and repeatedly examining the public opinion until it agrees three times before acting, can one avoid mistakes.

集說 呂氏大臨曰：九三居下體之上，自初至三，遍行三爻，革之有漸，革道以成，故曰“革言三就”。至於三則民信之矣，故“有孚”。龔氏煥曰：九三以過剛之才，躁動以往則凶。處當革之時，貞固自守則厲。唯於改革之言，詳審“三就”，則既無躁動之凶，又無固守之厲。得其時宜，所以可革也。胡氏炳文曰：以其過剛也，故恐其征而不已則凶。以其不中也，又恐其一於貞固，而失變革之義則厲。故必革之言至於“三就”。審之屢，則“有孚”而可革矣。

"Ji Shuo" cites Lü Daling's view: Nine in the Third position is at the top of the Lower Trigram. From Nine at the Beginning to Nine in the Third, the third line has already gone through all stages. Change proceeds gradually, and it is only at this point that the way of change is completed, hence the saying "Ge Yan San Jiu." By the third stage, the people have become convinced, hence the saying "There is sincerity." "Ji Shuo" also cites Gong Huan's view: Nine in the Third, with overly strong talent, if it rushes forward hastily, there will be danger; when it is the time for change, if it remains rigidly unmoving, there will be peril. Only by repeatedly examining the reform proposal until it reaches "San Jiu" can one avoid both the danger of impetuousness and the peril of rigid adherence, thus being exactly appropriate for change, hence it is possible to carry out the change. "Ji Shuo" also cites Hu Bingwen's view: Because Nine in the Third is overly strong, it fears that it will proceed straight ahead without stopping, leading to danger; because it does not occupy the central position, it also fears that it will rigidly adhere to uprightness, losing the meaning of change and leading to peril. Therefore, one must wait until the discussion of change has reached "San Jiu," after repeated examination, before there is sincerity and it is possible to carry out the change.

九四，悔亡，有孚改命，吉。本義 以陽居陰故有“悔”，然卦已過中，水火之際，乃革之時，而剛柔不偏，又革之用也，是以“悔亡”。然又必“有孚”然後革，乃可獲“吉”。明占者有其德而當其時，又必有信，乃“悔亡”而得“吉”也。

The line statement for Nine in the Fourth says: regret disappears; by gaining the trust of others and changing the mandate, it is auspicious. Zhu Xi in The Original Meaning of the Zhou Changes explains that Nine in the Fourth, with a yang line in a yin position, would originally have "regret." However, the entire hexagram has already passed the central position and is at the boundary between water and fire, which is exactly the time for change. Moreover, its balance between yin and yang is precisely what is needed for transformation, hence "regret disappears." Nevertheless, it is still necessary first to gain the trust of others before making changes, in order to achieve auspiciousness. This indicates that the person consulting the oracle must possess such virtue, be in such a favorable time, and also have sincerity, in order to eliminate regret and achieve good fortune.

程傳 九四，革之盛也。陽剛，革之才也。離下體而進上體，革之時也。居水火之際，革之勢也。得近君之位，革之任也。下無繫應，革之志也。以九居四，剛柔相際，革之用也。四既具此，可謂當革之時也。

Cheng Yi in Yichuan's Commentary on the Changes says that the Nine in the Fourth is the time of most intense transformation. It is a yang line, which is the talent required for transformation; it leaves the lower trigram and enters the upper trigram, which is the timing for transformation; it is located at the boundary between water and fire, which is the situation of transformation; it holds a position close to the ruler, which is the responsibility of transformation; it has no corresponding line below it, which is the will of transformation; it occupies the fourth position with a yang line, where yang and yin interact, which is the function of transformation. Since the Nine in the Fourth possesses all these qualities, it can be said to be at the right time for transformation.

事之可悔而後革之，革之而當，其“悔”乃“亡”也。革之既當，唯在處之以至誠，故“有孚”則“改命”吉。“改命”，改為也，謂革之也。既事當而弊革，行之以誠，上信而下順，其吉可知。四非中正而至善何也？曰：唯其處柔也，故剛而不過，近而不逼，順承中正之君，乃中正之人也。易之取義無常也，

Cheng Yi continued to say: When things have reached a point of regret, then change occurs, and if the change is appropriate, that feeling of regret disappears. Since the change is appropriate, what remains is to deal with it with utmost sincerity, so 'having faith' can lead to 'changing destiny' and result in good fortune. 'Changing destiny' means a complete change of approach, which is the essence of change. Once the matter has been properly handled and the drawbacks removed, and the change is carried out with sincerity, there will be trust from above and obedience from below, and good fortune is evident. Someone asked: The line Nine in the Fourth is not 'zhongzheng', so why is it considered the highest good? The answer is: precisely because it is in a yin position, it is strong but not excessive, close to the sovereign without being oppressive, and reverently serves the zhongzheng sovereign. In this way, it itself becomes a person of zhongzheng. The meaning taken from the Zhou Changes does not have fixed examples — there is a missing text in the original manuscript here, and the following words in Cheng's commentary are missing.

集說 虞氏翻曰：將革而謀謂之言，革而行之謂之命。陸氏希聲曰：革而當，故“悔亡”也。為物所信，則命令不便於民者，可改易而獲“吉”。劉氏牧曰：成《革》之體，在斯一爻，且自初至三，則革道已成，故下三爻皆以革字著於爻辭。至於四，則唯曰“悔亡，有孚，改命吉”也。

"The Collected Explanations" cites Yu Fan's interpretation: when a change is about to occur and plans are made in advance, this is called "yan" (speech); when the change has been decided and is put into practice, this is called "ming" (command). "The Collected Explanations" also cites Lu Xisheng's view: since the change is appropriate, "hui wang" (regret disappears); since it is trusted by the people, any decree that is inconvenient for the people can be changed and thus bring good fortune. "The Collected Explanations" also cites Liu Mu's interpretation: the formation of the "Geh" hexagram is achieved through the fourth line, nine four; moreover, from the first line, nine one, to the third line, nine three, the way of change has already been completed, so the line statements of the lower three lines all contain the character "ge" (change). By the time it reaches nine four, it only says "hui wang, you fu, zhi ming ji" (regret disappears, with sincerity, changing the command brings good fortune).

《朱子語類》：問：《革》下三爻，有謹重難改之意，上三爻則革而善，蓋事有新故，下三爻則故事也。未變之時，必當謹審於其先，上三爻則變而為新事矣。曰：然，《乾》卦到九四爻，謂乾道乃革，也是到這處方變。胡氏炳文曰：自三至五，皆言“有孚”，三議革而後孚，四“有孚”而後改，深淺之序也。五“未占”而“有孚”，積孚之素也。

The collected interpretations also cite Zhu Xi's "Sayings" where someone asked: There is a meaning of solemnity and difficulty to change in the lower three lines of the "Revolution" hexagram, while the upper three lines speak of transformation leading to goodness. Generally, things have a distinction between old and new; the lower three lines refer to old matters, which have not yet changed, and one must be cautious and careful beforehand. The upper three lines, however, refer to new matters that have already changed. Zhu Xi replied: Exactly so. In the "Heaven" hexagram, at the fourth line, it says "The way of Heaven is to change," which is also where the transformation occurs. The collected interpretations also cite Hu Bingwen saying: From the third line to the fifth line, all mention "having sincerity." The third line first discusses the change and then gains trust, the fourth line first has trust and then changes the mandate; this is an order from shallow to deep. The fifth line is "not yet divined" but already "has sincerity," which is the result of accumulated trust over time.

九五，大人虎變，未占有孚。本義 “虎”，大人之象。“變”，謂希革而毛毨也。在大人則自新新民之極，順天應人之時也。九五以陽剛中正為革之主，故有此象。占而得此，則有此應，然亦必自其未占之時，人已信其如此，乃足以當之耳。

The line statement of the fifth line, nine in the fifth, says: A great person changes completely, like a tiger shedding its old fur, becoming new and shining. Before any inquiry, he has already gained the trust of people. Zhu Xi in The Original Meaning of the Zhou Changes says that 'tiger' symbolizes a great person; 'change' refers to birds and beasts shedding their old feathers or fur and regrowing it moist and lustrous, which is the kind of renewal described in the Book of Documents, Yao's Classic as 'xi ge' and 'mao xian'. Applied to a great person, this means self-renewal and renewing the people have reached their peak, and it is the time when one conforms to the way of heaven and the hearts of people. The fifth line, with its yang strength being 'zhongzheng', is the main line of transformation, hence this image. If one obtains this line through divination, there will be corresponding results; however, it is also necessary that people have already trusted him before any inquiry, which is why this line statement is appropriate.

程傳 九五以陽剛之才，中正之德，居尊位，大人也。以大人之道，革天下之事，無不當也，無不時也，所過變化，事理炳著。如虎之文采，故云“虎變”。龍虎，大人之象也。變者事物之變。曰虎何也？曰：大人變之，乃大人之變也。以大人中正之道變革之，炳然昭著，不待占決，知其至當，而天下必信也。天下蒙大人之革，不待占決，知其至當而信之也。

Cheng Yi in Yichuan's Commentary on the Changes says that the Nine in the Fifth occupies a position of honor with the virtue of uprightness and the strength of yang, which is called the Great Person. Using the way of the Great Person to transform the world, nothing is done improperly or out of season. Whatever is transformed by him becomes clear and distinct, like the patterns on a tiger's body, hence it is said 'Tiger Transformation'. Both dragon and tiger are symbols of the Great Person. Someone asked: 'Transformation refers to the change of things, so why is it said tiger here?' The answer is: this refers to the transformation led by the Great Person, that is, the transformation of the Great Person himself. Using the upright way of the Great Person to transform, it shines brightly and clearly, without needing divination to decide doubts, one knows it is most appropriate, and the people of the world will certainly believe in it. The people of the world benefit from the transformation of the Great Person, without needing divination to decide doubts, they know it is most appropriate and believe in it.

集說 鄭氏汝諧曰：《革》之道久而後信，五與上，其革之成乎。五陽剛中正，居尊而說體，盡革之美，是以“未占”而“有孚”也，其文曉然見於天下，道德之威，望而可信，若卜筮罔不是孚，虎變之謂也”。龔氏煥曰：《革》以孚信為主，故彖與三四皆以孚為言，至五之“未占有孚”，則“不言而信”，而無以復加矣。

"The Collection of Sayings" cites Zheng Ruoxie's view: the way of change requires a period of time before it is believed by people. The lines nine in the fifth and six at the top are probably the time when the change is completed. Nine in the fifth is yang and upright, occupying a high position and belonging to the hexagram Dui (Lake), which represents joy. It fully realizes the benefits of the change, so "without divination" there is already "credibility." His literary achievements are clearly visible throughout the world, and his moral prestige makes people trust him at a glance, just like divination never fails to come true. This is called "Tiger Transformation." "The Collection of Sayings" also cites Gong Huan's view: the hexagram of Change emphasizes credibility, so the "Tianzhi" (Commentary on the Hexagram) and the lines nine in the third and fourth all focus on the character "fu" (credibility). When it reaches the line nine in the fifth "without divination there is already credibility," this is what the "Zhongyong" (Doctrine of the Mean) calls "credibility without words," and there is nothing more to add.

上六，君子豹變，小人革面，征凶，居貞吉。本義 《革》道已成，君子如豹之變，小人亦革而以聽從矣。不可以往，而居正則“吉”。變革之事，非得已者，不可以過，而上六之才，亦不可以有行也，故占者如之。

The line statement of the Sixth at the Top says: The superior man changes like a leopard shedding its fur, while the inferior man also changes his appearance; proceeding further will bring misfortune, but remaining in a proper position brings good fortune. Zhu Xi in The Original Meaning of the Zhou Changes says that the process of change has already been completed. The superior man renews himself with refined qualities, and the inferior man also changes and becomes responsive to education. At this point, one should not proceed further, but rather remain in a proper position to gain good fortune. Change is inherently a matter of necessity, and it should not be carried to excess; moreover, the capacity of the Sixth at the Top is not suitable for action. Therefore, the person consulting the oracle should act accordingly.

程傳 《革》之終，革道之成也。“君子”，謂善人。良善則已從革而變，其著見若豹之彬蔚也：“小人”，昏愚難遷者。雖未能心化，亦革其面以從上之教令也。龍虎，大人之象。故“大人”云“虎”，“君子”云“豹”也。

Cheng Yi in Yichuan's Commentary on the Changes says that the Sixth at the Top is the end of the卦 of Revolution, and also the time when the way of change is completed. "The gentleman" refers to the virtuous person; the virtuous person has already changed along with the change, and the manifestations appear like leopard patterns, splendid and beautiful. "The petty person" refers to those who are dull and stubborn, difficult to improve; although they cannot be moved from within, they will change their outward appearance to obey the commands above. Both dragon and tiger are symbols of the great man, so "tiger" is said to the "great man," and "leopard" is said to the "gentleman."

人性本善，皆可以變化。然有下愚，雖聖人不能移者，以堯舜為君，以聖繼聖，百有餘年，天下被化，可謂深且久矣。而有苗有象，其來格烝又，蓋亦革面而已。小人既革其外，革道可以為成也。苟更從而深治之。則為已甚，已甚非道也，故至革之終而又征則凶也。當貞固以自守，革至於極，而

Cheng Yi continued to say: Human nature is originally good, and everyone can be transformed and influenced. However, there are some extremely foolish people who cannot be moved even by sages. Even with Yao and Shun as kings, sages following sages, for over a hundred years the people throughout the land received education and influence, which was both deep and long. Yet people like Sanmiao and Xiang eventually submitted and became benevolent only later, and perhaps their change was only superficial. Since the petty person has already changed their outward appearance, the way of transformation is considered complete. If further efforts were made to reform them, it would be excessive. Excess is not in accordance with the correct path, so when transformation reaches its limit, going further would bring danger. At this point, one should be firm and steadfast. Transformation has reached its extreme, and — the original text here is missing, and the following words in Cheng's commentary are also lost.

集說 孔氏穎達曰：居《革》之終，變道已成，君子處之，雖不能同九五革命創制，如虎文之彪炳，然亦潤色鴻業，如豹文之蔚縟，故曰“君子豹變”也，“小人革面”者，但能變其顏面容色順上而已，革道已成，宜安靜守正，更有所“徵”則“凶”，居而守正則“吉”。

The "Collected Sayings" cites Kong Yingda's explanation: the sixth line at the top is at the end of the "Revolution" hexagram, indicating that the path of change has been completed. A gentleman in this position, although unable to like the fifth line, which removes the old mandate and establishes a new system, like a tiger's pattern, which is brilliant and striking, can still refine and embellish great achievements, like a leopard's pattern, which is intricate and abundant. Therefore, it is said, "The gentleman changes like a leopard." As for "small people changing their faces," it refers to their ability to change only their appearance and color to conform to those above. Since the path of change has already been completed, one should now be quiet and adhere to the correct way. Further advancement would bring misfortune, while remaining calm and steadfast brings good fortune.

龔氏煥曰：九三與上六皆曰“征凶”，而有“貞厲”“貞吉”之殊者。三之“征凶”。戒其不可妄動也。上之“征凶”，謂事之已革者，不可復變也。三當革而末革，故守“貞”則“厲”。上已革而當守，故居“貞”則“吉”。三革道未成，上革道已成故也。

The collected interpretations also cite Gongs Huan's view: both the ninth trigram and the sixth at the top mention "dangerous enterprise," but one is followed by "caution and danger" and the other by "caution and good fortune." The difference lies in their contexts. The "dangerous enterprise" in the ninth trigram warns against rash action, as it is the time when the change has not yet been made and thus staying still is dangerous. The "dangerous enterprise" in the sixth at the top refers to the fact that after the change has been completed, reversing it again would be dangerous. Therefore, the ninth trigram is the time when the change has not yet been completed, and the sixth at the top is the time when the change has already been completed. In the end, it is because the change has not yet been completed in the ninth trigram and has already been completed in the sixth at the top.

揚氏啟新曰：《革》道已成，非上六革之，有革之者也。上六特承其重熙累洽之後，治定功成之日耳。若九五則必堯舜湯武，乃足以當之。首創之君。開大型範，耳目一新。若混沌初闢，其文疏朗闊大，繼體之後。則漸深邃遒密耳。周之頑民，既歷三紀，世變風移，則革面之謂。革而不守以貞，則所變者隨復變矣。天下事，未革患其不能革，既革患其不能守也，故戒以“居貞”。

Collective commentary also cites Yang Qixin's view: the process of change has already been completed, and it is not the Six at the Top that initiates the change, but rather there are others who bring about the change beforehand. The Six at the Top is merely following after the accumulation of brightness and the continuation of harmony, arriving at a time of peace and stability, when achievements have already been made. As for the Nine in the Fifth, such a position must be held by people like Yao, Shun, Tang, and Wu, who are worthy of it. The founding monarchs establish grand plans and regulations, renewing the world as if at the beginning of creation; their virtue is broad and open. However, when it comes to the successors of the established foundation, the virtue gradually becomes deeper and more intricate. The stubborn remnants of the Zhou dynasty, after three decades and thirty-six years, saw the change in the times and the shift in customs, which is what is referred to by "changing the face." If after a change one does not maintain it with uprightness, then what has been changed will quickly revert. Matters in the world, when not changing, the fear is that one cannot change; once changed, the fear is that one cannot maintain it. Therefore, the line statement uses "residing in uprightness" to warn.

案 五上兩爻相承，虎豹兩物相似。《程傳》以君子為被王化之人，似不如孔氏楊氏以為繼體守成之為安也。如文武開基，肇造維新，豈非若虎之變而文采煥然者乎。成康繼世，禮明樂備，豈非若豹之變而文理繁密者乎。言君子雖稍別於大人，然革道必至此而後為詳且備也。

Li Guangdi remarked: The two lines, nine in the fifth and six at the top, follow each other in sequence. The tiger and the leopard are also similar to each other. Yichuan's Commentary on the Changes interprets 'junzi' as those who accept the king's cultural influence, but this seems less secure than Kong Yingda and Yang Qixin's interpretation of 'junzi' as those who inherit the foundation and maintain the established order. Just as King Wen and King Wu of Zhou initiated the foundation and established a renewed situation, is it not just like a tiger shedding its fur and displaying brilliant patterns? King Cheng and King Kang of Zhou inherited the previous achievements, with well-established rites and complete music education, is it not just like a leopard shedding its fur and displaying fine patterns? Although 'junzi' is somewhat different from 'daren', the way of transformation must reach this stage to be fully detailed and complete.

至“小人革面”，方以被王化者言之。所謂“革面”者，亦非但革其面而不能革心之謂。此卦以禽獸取義，凡禽獸之有靈性而近於人者，如猩猩猿猴之類，皆革其面，故以此為民風丕變之喻爾。王道之行，則仁義成俗，而心亦無不革矣。不然，何以為必世後仁乎！

Li Guangdi continued saying: As for "the petty person changes his face," this refers to the common people who accept the king's teachings. The term "changing one's face" does not mean that they only change their outward appearance but not their inner nature. This hexagram uses animals as a symbol: among animals, those with intelligence close to humans, such as chimpanzees and apes, will shed the hair on their faces. Therefore, this is used to symbolize a great change in the people's customs. When the way of the king is promoted, righteousness becomes the prevailing custom, and people's hearts cannot remain unchanged. Otherwise, why does the Analects say, "It takes a generation to cultivate virtue"?

總論 龔氏煥曰：初言“鞏用黃牛”，末可有革者也。二言“巳日乃革”，不可遽革者也。三言“革言三就”，謹審以為革者也。皆革道之未成也。四言“有孚改命”，則事革矣。五言“大人虎變”，則為聖人之神化矣。上言“君子豹變，小人革面”，則天下為之丕變，而革道大成矣。

"The General Discussion" cites Gongs Huan's statement: "Initial Nine" refers to the time when change is not yet possible, and one should "use a yellow ox to consolidate"; "Six in the Second" refers to the time when change should not be rushed, and one should "wait until the fourth day before changing"; "Nine in the Third" refers to the time when change should be carefully considered and discussed three times before acting. These lines all belong to the stage where the process of change has not yet been completed. "Nine in the Fourth" refers to "having sincerity and changing one's destiny," meaning the change has already succeeded; "Nine in the Fifth" refers to "the great man's tiger-like transformation," meaning the sage's divine education; "Six at the Top" refers to "the gentleman's leopard-like transformation and the petty person's change of face," meaning the world has thus undergone a great transformation, and the process of change has been successfully completed.