the commentary on the hexagram of loss in the lower section of the zhouyi.

損，損下益上，其道上行。本義 以卦體釋卦名義。程傳 損之所以為損者，以損於下而益於上也。取下以益上，故云“其道上行”。夫損上而益下則為《益》，損下而益上則為《損》，《損》基本以為高者，豈可謂之《益》乎？

The Commentary on the Judgment says: The hexagram of "Loss" involves reducing the lower part to increase the upper part, and its principle moves upward. Zhu Xi's "Benyi" says: This uses the structure of the hexagram to explain the meaning of the hexagram name. Cheng Yi's Yichuan Commentary on the Changes says: The hexagram of "Loss" is called "Loss" because it reduces the lower part to supplement the upper part; taking from the lower to increase the upper, thus it is said "its principle moves upward." Reducing the upper part to increase the lower part becomes the hexagram of "Gain," while reducing the lower part to increase the upper part is the hexagram of "Loss." Digging out the foundation to raise the upper part, how can this be called increasing? (The original text "basic以为高" seems to have an error or omission.)

集說 蔡氏清曰：“損下益上”，利歸於上也，故曰“其道上行”。下損則上不能獨益矣，圭晰以為《損》也。林氏希元曰：“損下益上”，下損則上亦損，故曰“其道上行”，道者，損之道也。《程傳》小注蒙引俱作利歸於上說，愚謂卦以損下取名，所重不在於利，又難以道為利。

Collecting sayings cites Cai Qing's statement: "Loss from below benefits above," so the benefit goes to the upper part, hence it is said "its way goes upward." However, when the lower part is damaged, the upper part cannot benefit alone, so this hexagram is named "Loss." (The original text had an error in the words "guixie.") Collecting sayings also cites Lin Xi Yuan's view: "Loss from below benefits above," when the lower part is damaged, the upper part also suffers, hence it is said "its way goes upward" — here the word "way" refers precisely to the path of loss. The small notes in Cheng's commentary and the Zhou Yi Meng Yin both explain it as "benefits go to the upper part." I think this hexagram is named based on reducing the lower part, the emphasis is not on benefit, and it is also difficult to interpret the word "way" as "benefit."

案 蔡氏林氏兩說，沿襲用之。今思之，於卦義皆未全。蓋說者但主取民財一事耳，豈知如人臣之致身事主，百姓之服役奉公，皆損下益上之事也。必如此。然後上下交而志同，豈非“其道上行”乎！“上行”，與“地道卑而上行”之義同。下能益上，則道上行矣。上能益下，則道大光矣。如此則道字方有意味，而於兩卦諸爻之義亦合。

Li Guangdi remarked: The views of Cai Qing and Lin Xi Yuan have been commonly followed. However, upon careful consideration, their explanations of the meaning of the hexagrams are not thorough enough. The people who proposed these views focused only on the aspect of levying taxes from the people, but they did not realize that a minister's dedication to serving the sovereign and the people's service in public affairs are also instances of "daming shang shang" (sacrificing the lower to benefit the upper). It is precisely in this way that the upper and lower communicate and share the same aspirations, which is exactly what is meant by "its way goes upward." The term "shang xing" (upward movement) here is the same as the meaning in the "Commentary on the Judgment" of the Hexagram of Humility, which says "the way of the earth is lowly but goes upward." When the lower can benefit the upper, the way moves upward; when the upper can benefit the lower, the way becomes broad and bright. Thus, the term "dao" (way) gains its meaning, and this explanation aligns with the meanings of the lines in the Hexagrams of Loss and Gain.

損而有孚，元吉無咎可貞，利有攸往，曷之用，二簋可用享，二簋應有時，損剛益柔有時，損益盈虛，與時偕行。本義 此釋卦辭。“時”，謂當損之時。程傳 謂損而以至誠，則有此“元吉”以下四者，損道之盡善也。夫子特釋“曷之用二簋可用享”，卦辭簡直，謂當損去浮飾。曰何所用哉，二簋可以享也。厚本損末之謂也。夫子恐後人不達，遂以為文飾當盡去，故詳言之。有本必有末，有實必有文，天下萬事無不然者。無本不立，無文不行。父子主思，必有嚴順之體。君臣主敬，必有承接之儀。禮讓存乎內，待威儀而後行。尊卑有其序，非物採則無別，文之與實，相須而

The Commentary on the Judgment says: By reducing and maintaining sincerity, there will be great good fortune, no mistakes, the ability to maintain uprightness, and it is appropriate to go forward. What should be offered in sacrifice? Two bowls of simple offerings are sufficient. Offering two bowls depends on the right time. Reducing strength and increasing weakness also depends on the right time. Reduction, increase, fullness, and deficiency should all be carried out in accordance with the circumstances. Zhu Xi's "Benyi" says: This passage explains the hexagram statement, and "time" refers to the time when reduction is appropriate. Cheng Yi's "Yichuan Commentary on the Changes" says: This discusses reducing while acting with utmost sincerity, which can lead to the four benefits mentioned under "yuanji," representing the perfection of the principle of reduction. Confucius specially explained the sentence "Where should it be used? Two bowls of simple offerings can be offered in sacrifice," because the hexagram statement was too direct. The original meaning is that one should reduce superficial adornments; why have so much? Two bowls are enough for sacrifice. It speaks of valuing the fundamental and reducing the embellishments. Confucius feared that later generations might not understand it and mistakenly think that all adornments should be removed. Therefore, he elaborated: If there is a fundamental, there must be branches; if there is substance, there must be ornamentation. There is no exception in the world. Without a fundamental, one cannot stand; without ornamentation, one cannot proceed. Between father and son, affection is the main principle, but there must also be proper decorum and respect. Between ruler and subject, respect is the main principle, but there must also be appropriate reception and ceremony. Moral virtue resides in the heart, but must be expressed through proper conduct. There are distinctions of rank, and without objects and adornments, these distinctions cannot be discerned. Ornamentation and substance depend on each other—here the manuscript is missing some text.

集說 徐氏幾曰：卦辭曰“損有孚”，《彖傳》曰“損而有孚”，加以而字，義曉然矣。張氏清子曰：當其可之謂時，當損而損，時也。不當損而損，則非時。

Collective commentary cites Xu Ji's explanation: the Hexagram Statement says "loss with sincerity," while the Commentary on the Judgment says "loss and sincerity," adding the word "and," which clarifies the meaning—that is, to reduce while maintaining sincerity. Collective commentary also cites Zhang Qingzi's explanation: doing the right thing at the right time is called "time." To reduce at the proper time is in harmony with time; to reduce when it is not appropriate is not in harmony with time.

案 《程傳》之義，施於《賁》卦則可。此卦所謂損者，乃謂時當節損。如家則稱貧富之有無，國則視凶豐為豐儉之類耳，故曰“損而有孚”。言時雖不得已而損，而以“有孚”行之。如祭祀雖不能備品，而以至誠將之也。“二簋”，喻節損之義。然下云“損剛益柔”者，非以損剛喻二簋也。剛為本，喻孚誠。柔為末，喻儀物。以孚誠之有餘，補儀物之不足。則雖二簋而不嫌於簡矣。此“損剛益柔”之義。

Li Guangdi remarked: The discussion in The Cheng Transmission about the distinction between culture and substance is appropriate for the hexagram Zhen. This hexagram refers to "reduction," which means that in certain circumstances one should practice frugality and reduction, just as a family should manage its expenses according to its wealth and needs, and a state should decide its expenditures based on the abundance or scarcity of the harvest. Thus it says "reduction with sincerity" — meaning that although one is compelled by circumstances to practice reduction, one should carry it out with sincerity. Just as in worship, even if the offerings are not complete, one should still perform the ritual with utmost sincerity. The "two bowls" are a metaphor for this idea of reduction. However, the following statement "reducing the strong and benefiting the weak" does not use "reducing the strong" to refer to the "two bowls." The strong represents the fundamental aspect, symbolizing sincerity, while the weak represents the secondary aspect, symbolizing ceremonial objects and rituals. By using the surplus of sincerity to compensate for the lack of ceremonial objects, even with only two bowls, one does not feel the simplicity is a drawback. This is the true meaning of "reducing the strong and benefiting the weak."

益，損上益下，民說無疆，自上下下，其道大光。本義 以卦體釋卦名義。程傳 以卦義與卦才言也。卦之為《益》，以其“損上益下”也。損於上而益下，則民說之。“無疆”，為無窮極也。自上而降己以下下，其道之大光顯也。陽下居初，陰上居四，為自上下下之義。集說 胡氏炳文曰：《損》“其道上行”以上兩句，皆釋《損》義。《益》“其道大光”以上四句，皆釋《益》義。

The Commentary on the Judgment says: The hexagram of Gain is to reduce from above to benefit below, so the people are delighted without limit; the superior person humbles himself to go down to the inferior, and its way is vast and bright. Zhu Xi's Original Meaning says: This uses the 'hexagram structure' to explain the meaning of the hexagram name. Cheng Yi's Yichuan Commentary on the Changes says: This discusses the hexagram meaning and 'hexagram talent'. This hexagram is called Gain exactly because it 'reduces above to benefit below'; reducing what is above and benefiting what is below, the people naturally rejoice. 'Without limit' means without end. When the superior person lowers himself to be with the inferior, this way is vast and bright. In terms of the lines, one yang line comes down to the first position, and one yin line goes up to the fourth position, which expresses the meaning of 'coming down from above to below'. Collected Commentaries cite Hu Bingwen saying: The hexagram of Loss, from the beginning to 'its way goes upward', consists of two sentences explaining the meaning of Loss; the hexagram of Gain, from the beginning to 'its way is vast and bright', consists of four sentences explaining the meaning of Gain.

利有攸往，中正有慶，利涉大川，木道乃行。本義 以卦體卦象釋卦辭。程傳 五以剛陽中正居尊位，二復以中正應之，是以中正之道益天下，天下受其福慶也。《益》之為道，於平常無事之際，其益猶小。當艱危險難，則所益至大，故“利涉大川”也。於濟艱險，乃《益》道大行之時也。益誤作木，或以為上巽下震，故云“木道”，非也。集說 朱氏震曰：“利涉大川”言木者三，《益》也，《渙》也，《中孚》也，皆巽也。

The Commentary on the Judgment says: "It is advantageous to go somewhere," because it is in the middle and upholding the right path that blessings and good fortune arise; "It is advantageous to cross great rivers," because the way of wood is thus made passable. Zhu Xi's "Original Meaning" says: this is using the "structure of the hexagram" and "image of the hexagram" to explain the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says: the nine in the fifth position upholds yang strength, is in the middle and upright, and occupies the exalted position; the six in the second position also upholds the middle and upright and corresponds with it. This is using the principle of uprightness and correctness to benefit the world, and the people of the world receive its blessings. The principle of "Benefit" is such that when there is nothing special happening, the benefit is small; but when one reaches a critical and dangerous moment, the benefit becomes great. Therefore, it says "It is advantageous to cross great rivers." Crossing over difficulties is precisely the time when the principle of "Benefit" is most widely applied. The character "益" was mistakenly written as "木." Some people say that because the upper trigram is Xun and the lower trigram is Zhen, wood is above and moving below, so this is the "way of wood," but this is incorrect. The collected interpretations cite Zhu Zhen's saying: there are three instances where the term "wood" is mentioned in connection with "advantageous to cross great rivers," namely the hexagram of "Benefit," "Dispersal," and "Middle Trust." All three hexagrams contain the structure of Xun.

益動而巽，日進無疆，天施地生，其益無方，凡益之道，與時偕行。本義 動巽，二卦之德。乾下施，坤上生，亦上文卦體之義，又以此極言贊益之大。程傳 又以二體言，卦才下動而上巽，“動而巽”也。為《益》之道，其動巽順於理，則其益日進，廣大無有疆限也。動而不順於理，豈能成大益也。以天地之功，言《益》道之大，聖人體之以益天下也。天道資始，地道生物，“天施地生”，化育萬物，“各正性命”，“其益”可謂“無方”矣。方，所也，有方所，則有限量。“無方”，謂廣大無窮

The Commentary on the Judgment says: The hexagram of Gain is characterized by vigorous action combined with humility, and the process of gaining proceeds day by day without limit. Heaven bestows, Earth generates, and its act of gaining has no fixed place. All acts of gaining are carried out in harmony with the times. Zhu Xi's "Benyi" says: "Motion" and "Flexibility" are the qualities of the hexagrams of Zhen and Xun respectively. "Heaven below gives" and "Earth above produces" refer again to the meaning of the hexagram structure mentioned earlier, and are used here to strongly praise the grandeur of the hexagram of Gain. Cheng Yi's Commentary on the Changes says: Here the discussion is again based on the two trigrams. The quality of this hexagram is that the lower trigram is Zhen (Thunder), indicating motion, and the upper trigram is Xun (Wind), indicating flexibility, which is "motion and flexibility." To practice the way of Gain, one's vigorous action should be humble and in accordance with reason, so that the process of gaining proceeds day by day, vast and boundless. Conversely, if action is not in accordance with reason, how can great gain be achieved? Then it further uses the creative power of Heaven and Earth to illustrate the grandeur of the way of Gain. The sage takes this as a model to gain for the world: Heaven gives the beginning to all things, Earth produces the forms of all things. "Heaven gives, Earth produces," nurturing all things, making each thing correct its own nature and destiny. Such a gain can truly be called "without fixed place." "Place" refers to a fixed location; if there is a fixed location, there is a limit. "Without fixed place" means vast and boundless—there is a missing character in the original text.

集說 顧氏象德曰：既奮發，又沈潛，學所以日新，故“日進無疆”。天下施，地上行，化所以不已。故“其益無方”。此皆時之自然者，故曰“凡益之道，與時偕行”。案 動巽取卦德，施生取卦象。風者天施也，故《姤》有施命之象。雷者地生也，故《解》有甲坼之象。《損》之“與時偕行”者，時當損而損也。《益》之“與時偕行”者，時當益而益也。人事也，造化也，非氣候之至，則不能強為益也。

Collected Commentaries cite Gu Xiangde's view: Being able to strive forward and also to be deep and reserved, learning thus becomes renewed every day, hence it is said "progress without limit." The heavenly energy descends and gives out, while the earthly energy ascends and moves, and thus the creative power never ceases, hence it is said "its benefits have no limits." These are all natural developments of the times, hence it is said "the way of benefit is to go with the times." Li Guangdi comments: "Motion" and "Xun" derive their meaning from the virtue of the hexagram, while "heaven's giving" and "earth's producing" derive their meaning from the imagery of the hexagram. Wind represents the giving of heaven, hence the hexagram Guo has the image of "giving orders to all directions." Thunder represents the growth of the earth, hence the hexagram Jie has the image of grass and trees breaking through the soil. The hexagram Shen says "to go with the times," meaning that when reduction is needed, it should be reduced; the hexagram Yi says "to go with the times," meaning that when increase is needed, it should be increased. Here it is both about human affairs and the workings of nature: if the climate and seasons are not right, one cannot force an increase.

夬，決也，剛決柔也。健而說，決而和。本義 釋卦名義而贊其德。程傳 “夬”為決義，五陽決上之一陰也。“健而說，決而和”，以二體言卦才也。下健而上說，是健而能說，決而能和，決之至善也。兌說為和。

The Commentary on the Judgment says: The hexagram Guai signifies决除, which means to eliminate. Yang strength eliminates Yin softness. It is strong and vigorous yet harmonious, decisive yet harmonious. Zhu Xi's "Basic Meaning" says: This explains the meaning of the hexagram's name and praises its hexagram virtue. Cheng Yi's Yichuan Commentary on the Changes says: "Guai" means to eliminate. The five yang lines below are to eliminate the single yin line above. "Strong and joyful, decisive and harmonious" refers to the qualities of the hexagram as a whole. The lower trigram is Qian, which is strong and vigorous, and the upper trigram is Dui, which is joyful. Thus, it is strong and vigorous yet joyful, decisive yet harmonious, which is the most perfect way of elimination. The nature of Dui is joy, hence the meaning of harmony is taken.

集說 何氏楷曰：君子以天下萬物為一體，如陽德之無所不及，其於小人，未嘗仇視而物畜之也。唯獨恐其剝陽以為世道累，則不容於不去耳，而矜惜之意，未嘗不存，此和意也。案 凡釋卦名之後，復有讚語者，皆以起釋辭之端。此言“健而說，決而和”，起“揚于王庭”以下之意也。

Collecting interpretations cite He Kai's view: A gentleman regards all things under heaven as one body, just as the virtue of yang energy pervades everywhere. He treats small people not as enemies, but as if nurturing all creatures. It is only because he fears that small people may erode yang energy and become a calamity to the world that he is compelled to eliminate them. However, his compassion and affection never cease. This is the meaning of "harmony." Li Guangdi comments: Whenever after explaining the name of a hexagram, an additional commendatory sentence is added, it serves as an introduction to the subsequent explanation of the hexagram statement. Here, saying "strong and joyful, decisive and harmonious," is precisely to introduce the meaning of the following sentences "proclaimed in the royal court."

揚于王庭，柔乘五剛也。孚號有厲，其危乃光也。告自邑不利即戎，所尚乃窮也。利有攸往，剛長乃終也。本義 此釋卦辭。“柔乘五剛”，以卦體言，謂以一小人加於眾君子之上，是其罪也。“剛長乃終”，謂一變即為純《乾》。

The Commentary on the Judgment says: "To proclaim in the royal court" is because a yin line is above five yang lines; "To be sincere in calling out with danger" is because there is a sense of danger and caution, thus the way of the gentleman is made illustrious; "To announce from the city, not favorable for military action" is because the reliance on military force has reached its end; "Favorable to go somewhere" is because the yang strength has reached its culmination. Zhu Xi's "Ben Yi" says: this passage explains the hexagram statement. "Flexible lines riding over five strong lines" refers to the structure of the hexagram (the whole six lines), meaning a petty person is above many gentlemen, which is precisely its crime. "Strong growth then ends" means that when the upper sixth line changes again, it becomes the pure yang hexagram Qian.

程傳 柔雖消矣，然居五剛之上，猶為乘陵之象。陰而乘陽，非理之甚，君子勢既足以去之，當顯揚其罪於王朝大庭，使眾知善惡也。盡誠信以命其眾，而知有危懼，則君子之道，乃無虞而光大也。當先自治，不宜專尚剛武。“即戎”，則所尚乃至窮極矣。《夬》之時所尚，謂剛武也。陽剛雖盛，長猶未終，尚有一陰，更當決去，則君子之道純一而無害之者矣，乃剛長之終也。

Cheng Yi in Yichuan's Commentary on the Changes says: Although the Yin and softness have retreated to only one line, it still resides above the five Yang lines, still representing an image of oppression. To use Yin to dominate Yang is extremely unreasonable. When a gentleman's strength is sufficient to eliminate it, he should publicly expose its crimes before the court, so that all people understand the distinction between good and evil. At the same time, he should fully demonstrate sincerity to command the people, making them remain in a state of vigilance. In this way, the way of the gentleman can be free from unexpected troubles and flourish. One should first start by rectifying oneself, rather than solely relying on fierce military force. Once "going to war" is initiated, the thing being relied upon has reached its extreme. The thing being relied upon in the hexagram Guai refers precisely to fierce military force. Although Yang is already strong, its growth has not yet reached its peak, and there is still one Yin line above. Therefore, it should still be removed. In this way, the way of the gentleman becomes pure and unimpeded, which is the true end of Yang's growth.

集說 孔氏穎達曰：剛克之道，不可常行。若專用威猛，以此“即戎”，則便為尚力取勝，即是決而不和，其道窮矣。所以唯“告自邑不利即戎”者，只為“所尚乃窮”故也。項氏安世曰：“其危乃光”，與“中未光”相應。“不利即戎”，與“暮夜有戎”相應。“剛長乃終”，與“終有凶”相應。

Collective commentary cites Kong Yingda's explanation: the approach of achieving success through strength and firmness cannot be sustained for long. If one persistently employs force and relies on it to "go to war," it becomes an emphasis on military struggle, which leads to conflict without harmony, and this path eventually reaches its end. Therefore, the Commentary on the Judgment only states "advise the city, not to go to war," precisely because "the method has reached its limit." The collective commentary also cites Xiang Anshi's explanation: "its danger leads to brightness" corresponds with the phrase "the center has not yet shown brightness" in the line statement of the fifth line; "not advantageous to go to war" corresponds with "no night with military attack" in the line statement of the second line; "strength being excessive leads to the end" corresponds with "finally there is misfortune" in the line of the top.

胡氏炳文曰：《復》“利有攸往”，“剛長也”。《夬》“利有攸往”，“剛長乃終”也。小人有一人之未去，猶足為君子之憂，人慾有一分之未盡，猶足為天理之累。必至於純陽為《乾》，方為“剛長乃終”也。吳氏曰慎曰：《復》“利有攸往”，譬如平地之一簣，故喜其進而曰“剛長也”。《夬》

Collective commentary cites Hu Bingwen's view: The hexagram "Fu" (Return) speaks of "favorable to go forward" because "the strong is long." The hexagram "Guai" (Decision) also speaks of "favorable to go forward," but the reason is "the strong is long and ends." A petty person, as long as there is one left unremoved, is enough to become a worry for the gentleman; human desire, as long as there is one part not completely eliminated, is enough to become a burden to heavenly principle. Only when all six lines are pure yang and become the hexagram "Qian" (Heaven), can it be called "the strong is long and ends." Collective commentary also cites Wu Yushen's view: The hexagram "Fu" speaks of "favorable to go forward," like the first basket of soil being overturned on flat ground, so we rejoice at its progress, saying "the strong is long." As for the hexagram "Guai," however, the original text is missing some words, and Wu's explanation is incomplete.

姤，遇也，柔遇剛也。本義 釋卦名。程傳 “姤”之義遇也。卦之為《姤》，以柔遇剛也，一陰方生，始與陽相遇也。集說 趙氏汝楳曰：“柔遇剛”者，明非剛遇柔也。

The Commentary on the Judgment says: The hexagram Gou signifies meeting, meaning that a yin line meets a yang line. Zhu Xi's Benyi says: This explains the name of the hexagram. Cheng Yi's Yichuan Commentary on the Changes says: The meaning of "Gou" is meeting. This hexagram is called Gou because it is a yin line meeting a yang line: a single yin line has just emerged and begins to meet with the yang lines. Collected Sayings cite Zhao Ruyi's statement: The Commentary on the Judgment says "yin meets yang" to emphasize that it is not the yang meeting the yin.

林氏希元曰；依《本義》是陽遇陰，依《彖傳》是陰遇陽。《彖傳》乃《本義》以一陰而遇五陽意，蓋《彖傳》是為下文“勿用取女，不可與長”而設也。案 “柔遇剛”者，以柔為主也。如臣之專制，如牝之司晨，得不謂壯乎！故不復釋“女壯”，而直釋“勿用取女”之義。

Collected Commentaries cite Lin Xiyuan's view: According to the "Basic Meaning," it refers to a yang line departing from a yin line; according to the "Commentary on the Judgment," it refers to a yin line encountering a yang line. The "Commentary on the Judgment" precisely expresses the meaning of a single yin line encountering five yang lines, as this statement was made in order to explain the following text "Do not take a wife, she is not suitable for a long relationship." Li Guangdi comments: The phrase "yin encountering yang" takes the yin as the dominant element. For example, a minister taking control of state affairs or a hen taking the place of a rooster in crowing, is this not considered "strong"? Therefore, the "Commentary on the Judgment" does not explain the term "strong woman" again, but directly explains the meaning of "do not take a wife."

勿用取女，不可與長也。本義 釋卦辭。程傳 一陰既生，漸長而盛，陰盛則陽衰矣。“取女”者欲長久而成家也，此慚盛之陰，將消勝於陽，不可與之長久也。凡女子小人夷狄，勢苟漸盛，何可與久也。故戒“勿用取”如是之“女”。

The Commentary on the Judgment says, "Do not take a wife." This is because one cannot maintain a long-term relationship with her. Zhu Xi's "Benyi" explains that this is an interpretation of the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says: once a yin line has emerged, it will gradually grow and become strong. When yin becomes strong, yang will decline. "Taking a wife" refers to the desire to live together long-term and establish a family. However, this is a yin that is gradually becoming strong, which will eventually diminish and overpower yang. Therefore, one should not remain with her long-term. In general, whenever a woman, a petty person, or a夷狄 (barbarian) becomes increasingly strong, how can one maintain a long-term relationship with them? Thus, it warns people not to marry such a woman.

集說 鄭氏康成曰：一陰承五陽，苟相遇耳，非禮之正。女壯如是，故不可娶。王氏肅曰：女不可娶，以其不正，不可與長久也。蘇氏軾曰：姤者所遇而合，無適應之謂也，故其女“不可與長”。李氏舜臣曰：以一陰遇五陽，女下於男，有女不正之象，故曰“勿用取女”。《咸》所以“取女吉”者，以男下女，得昏姻正禮故也。若《蒙》之六三，以陰而先求陽，其行不順，故亦曰“勿用取女”。

The collected interpretations cite Zheng Xuan's view: one yin line is supported by five yang lines, but this is merely a casual meeting, not in accordance with the proper way of propriety. A woman reaching such a state of strength should not be married. The collected interpretations also cite Wang Su's view: this woman should not be married, because her behavior is improper and she cannot be with her for a long time. The collected interpretations also cite Su Shi's view: the term "Gou" refers to meeting and uniting without a corresponding and exclusive partner, hence the statement "do not take a wife." The collected interpretations also cite Li Shunshen's view: one yin line encountering five yang lines represents a woman submitting to a man, which shows improper female behavior, hence the statement "do not take a wife." The "Xian" hexagram says "taking a wife is auspicious" because the man submits to the woman, conforming to the proper rites of marriage; however, the "Meng" hexagram's line six in the third, where a yin line actively seeks a yang line, is improper and hence also says "do not take a wife."

天地相遇，品物咸章也。本義 以卦體言。程傳 陰始生於下，與陽相遇，“天地相遇”也。陰陽不相交遇，則萬物不生，“天地相遇”，則化育庶類。“品物咸章”，萬物章明也。剛遇中正，天下大行也。本義 指九五。程傳 以卦才言也，五與二皆以陽剛居中與正，以中正相遇也。君得剛中之臣，臣遇中正之君，君臣以剛陽遇中正，其道可以大行於天下矣。

The Commentary on the Judgment says: Heaven and Earth meet and interact, and all things become clearly evident. Zhu Xi's "Benyi" says: This is based on the concept of the "gua structure." Cheng Yi's "Yichuan Commentary on the Changes" says: Yin energy begins to arise from below and meets with Yang, which is called "Heaven and Earth meeting." If Yin and Yang do not meet and interact, all things cannot grow and flourish; once Heaven and Earth meet, they give birth to all creatures. "Pinwu xian zhang" means that all things become clearly evident. The Commentary on the Judgment also says: Yang strength meets with the upright and just ruler, thus achieving great success throughout the world. Zhu Xi's "Benyi" says: This refers to the Nine in the Fifth. Cheng Yi's "Yichuan Commentary on the Changes" says: This is based on the concept of "gua talent." The Nine in the Fifth and the Nine in the Second both possess Yang strength in the center and are upright, thus meeting in the upright and just. When the ruler possesses a just and strong minister, and the minister meets with a just and upright ruler, the ruler and minister meet in the upright and just with Yang strength, thus their way can achieve great success throughout the world.

姤之時義大矣哉！本義 幾微之際，聖人所謹。程傳 贊《姤》之時與《姤》之義至大也。天地不相遇，則萬物不生。君臣不相遇，則政治不興。聖賢不相遇，則道德不亨。事物不相遇，則功用不成。《姤》之“時”與

The Commentary on the Judgment says: The significance of the time and situation in the Hexagram 50 (Gou) is truly great. Zhu Xi's "Benyi" states: At the very beginning when things are just emerging, it is precisely the time when sages must be cautious. Cheng Yi's "Yichuan Commentary on the Changes" says: This is praising both the time and the meaning of Gou as being extremely vast. Heaven and earth do not meet, and all things cannot come into being; sovereign and minister do not meet, and politics cannot flourish; sages and virtuous persons do not meet, and morality cannot be realized; things do not meet, and their functions cannot be accomplished. The "time" of Gou -- the original text here is missing some characters.

集說 《朱子語類》問：“《姤》之時義大矣哉！”《本義》云：幾微之際，聖人所謹，與伊川之說不同，何也？曰：上面說“天地相遇”至“天下大行也”，而不好之漸，已生於微矣，故當謹於此。吳氏曰慎曰：《姤》為陰遇陽之卦，陰陽有當遇者，如“天地相遇”，及君臣夫婦之類，是不能相無者，有遇而當制者，如“勿用取女”。及小人妄念之類，是不容並立者。“時義大矣哉”，《程傳》重“遇”字，專以遇之善者言，《本義》重“制”字，專以遇之不善者言。竊意此語總承上文兩端而言可也。

Collective commentary cites Master Zhu's "Sayings": Someone asked, "The significance of the time and meaning of the hexagram Gou is great indeed." The "Original Meaning" explains it as "the subtle and minute moment, which the sage is cautious about." This differs from Cheng Yi's interpretation. Master Zhu answered that the previous text discusses from "heaven and earth meeting" up to "the great movement of the world," but bad signs have already begun to emerge in the subtlest aspects, so it is precisely here that caution is needed. Collective commentary also cites Wu Yashen's saying: The hexagram Gou represents the meeting of yin and yang. Between yin and yang, there are those that should meet, such as "heaven and earth meeting" and relationships like ruler and subject, husband and wife, which are indispensable to each other; and those that meet but should be restrained, such as "do not take a wife" and the evil thoughts of small people, which should not coexist. Regarding the phrase "the significance of the time and meaning is great indeed," the "Cheng Transmission" focuses on the character "meet," emphasizing the good aspect of meeting; the "Original Meaning" focuses on the character "restrain," emphasizing the bad aspect of meeting. In my private opinion, this phrase should be understood in summary of both aspects mentioned above.

案 必如天地之相遇，而後“品物咸章”也。必如此卦以群剛遇中正之君，然後“天下大行也”。苟天地之相遇，而有陰邪乾於其間，君臣之相遇，而有宵類介乎其側。則在天地為伏明，在國家為隱慝，而有“女壯”之象矣。

Li Guangdi remarked: One must have the meeting of heaven and earth, then one can have "all things clearly manifested," with all creatures clearly visible; one must have the meeting of this hexagram, with many yang elements encountering the upright and just ruler, then one can have "the great movement of the world," with the relationship between ruler and minister smoothly practiced throughout the land. If, at the meeting of heaven and earth, there is obstruction from sinister forces, or if, at the meeting of ruler and minister, petty villains intervene, then in the case of heaven and earth, the bright light is obscured and hidden, not clearly visible; in the case of the state, evil forces are concealed and hard to detect, thus giving rise to the situation described in the hexagram statement as "the woman is strong."

萃，聚也。順以說，剛中而應，故聚也。本義 以卦德卦體釋卦名義。程傳 “萃”之義聚也。“順以說”，以卦才言也。上說而下順，為上以說道使民，而順於人心。下說上之政令，而順從於上。既上下順說，又陽剛處中正之位，而下有應助，如此故所聚也。欲天下之萃，才非如是不能也。

The Commentary on the Judgment says: The hexagram "Cui" means gathering. It is characterized by flexibility and kindness, with yang strength in the center and support from below, thus enabling gathering. Zhu Xi's "Benyi" says: This explains the meaning of the hexagram name by means of "guade" (hexagram virtue) and "guati" (hexagram structure). Cheng Yi's "Yichuan Commentary on the Changes" says: The meaning of "Cui" is gathering. "Shun yi yue" (flexible and joyful) is based on the "guacai" (hexagram quality): the upper trigram Dui (Lake) represents joyfulness, and the lower trigram Kun (Earth) represents flexibility and kindness. This means that those in authority use the way of joyfulness to govern the people and conform to the people's will, while those below are pleased with the commands above and obey them. Since both above and below are harmonious and joyful, and there is yang strength in the central and upright position with support from below, gathering is thus possible. To bring the world together, one must possess such qualities; otherwise, it cannot be achieved.

案 “順以說，剛中而應”，亦非正釋卦名，乃就卦德而推原能以聚者，以起釋辭之端也。蓋“順以說”，是以順道感格，起“假廟”“用牲”之意。“剛中而應”，是有德者居位，而上下應之，起“見大人有攸往”之意。

Li Guangdi remarked: The two phrases "shun yi yue" and "gang zhong er ying" are not directly explaining the hexagram name, but rather investigating the reason why the hexagram can gather things, based on its hexagram virtue. They serve as an introduction to the explanation of the hexagram statement that follows. "Shun yi yue" refers to using the way of gentle and compliant to connect and understand things, leading to the meaning of "wang jia you miao" and "yong da sheng." "Gang zhong er ying" refers to a person of virtue occupying the proper position, with harmony above and below, leading to the meaning of "li jian da ren" and "li you yu wang."

王假有廟，致孝享也。利見大人亨，聚以正也。用大牲吉，利有攸往，順天命也。本義 釋卦辭。程傳 王者萃人心之道，至於建立宗廟，所以致其孝享之誠也。祭祀，人心之所自盡也，故萃天下之心者，無如孝享。王者萃天下之道，至於有廟，則其極也。《萃》之時，見大人則能亨，蓋聚以正道也。“見大人”，則其聚以正道，得其正則亨矣。萃不以正，其能亨乎？“用大牲”，承上“有廟”之文，以享祀而言，凡事莫不如是。豐聚之時，交於物者當厚，稱其宜也。物聚而力贍，乃可以有為，故“利有攸往”，皆天理然也。故云“順天命也”。集說 來氏知德曰：盡志以致其孝，盡物以致其享。

The Commentary on the Judgment says: "The king goes to the temple," is to express sincerity in filial piety and offerings; "It is advantageous to see a great person and thus achieve success," is because the gathering is in accordance with the right path; "Using great sacrifices is auspicious, and it is advantageous to go somewhere," is because it follows the mandate of heaven. Zhu Xi's "Original Meaning" says: this is explaining the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says: for a king, gathering the people's hearts, achieving the step of establishing a temple, is to express his sincere filial piety and offerings. Worship is a natural expression of the people's hearts, so gathering the hearts of the world, nothing is more effective than filial piety and offerings; for a king, gathering the world, achieving the establishment of a temple, is the ultimate. When the hexagram "Cui" comes, seeing a great person brings success, because the gathering is in accordance with the right path; being able to "see a great person" means that the gathering comes from the right path, and thus naturally achieves success. If the gathering is not from the right path, can it still be successful? "Using great sacrifices" follows from the previous "having a temple," and refers to the offering rituals. In fact, this is true of everything. When there is a great gathering, the way to treat people and things should be generous, so as to match the situation; when material resources are gathered and strength is sufficient, one can then take action, hence saying "it is advantageous to go somewhere." All of this is naturally in accordance with the heavenly principle, hence saying "it follows the mandate of heaven." The collected interpretations cite Lai Zhide's saying: to exhaust one's heart to fulfill filial piety, and to exhaust material resources to fulfill offerings.

觀其所聚，而天地萬物之情可見矣。本義 極言其理而贊之。程傳 觀萃之理，可以見天地萬物之情也。天地之化育，萬物之生成，凡有者皆聚也。有無動靜終始之理，聚散而已，故觀其所以聚，則“天地萬物之情可見矣”。

The Commentary on the Judgment says: By observing the nature of gathering, the true circumstances of heaven and earth and all things can be seen. Zhu Xi's "Benyi" says: This is praising the principle to its utmost extent. Cheng Yi's Yichuan Commentary on the Changes says: By observing the principle of gathering, the true circumstances of heaven and earth and all things can be seen. The transformation of heaven and earth, the generation of all things, whatever exists comes from gathering. The principles of existence and non-existence, motion and stillness, beginning and end, in the end are nothing but gathering and dispersing. Therefore, by observing why things gather, "the true circumstances of heaven and earth and all things can be seen."

集說 王氏弼曰：“方以類聚，物以群分。”情同而後乃聚，氣合而後乃群。案 “順天命”雖繫於“用大牲”“利有攸往”之下，然連假廟見大人之意，皆在其中矣。蓋萬物本乎天，人本乎祖，“方以類聚，物以群分”，“聖人作而萬物睹”，是乃天地人物之所以聯屬而不散者，實天之命也。《咸》、《恆》皆推言造化人事，而後終之以天地萬物之情可見。此卦則天人之義已備，故言“順天命”而遂極贊之。

The collected interpretations cite Wang Bi's view: The "Great Treatise" says, "Things are gathered by their kind and grouped by their nature," meaning that things come together because of similar nature and form groups because of compatible energy. Li Guangdi comments: Although the phrase "following the mandate of heaven" is attached to the lines "using great sacrifices" and "favorable for going somewhere," it is connected to the meaning of "the king appears in the temple" and "favorable to see a great man," and all of these are included within it. All things originate from heaven, and humans originate from their ancestors; "things are gathered by their kind and grouped by their nature," "the sage arises and all things become visible," this is exactly the reason why heaven, earth, people, and things are connected to each other without scattering, and it is truly the command of heaven. The hexagrams "Xian" and "Heng" first discuss the workings of nature and human affairs, and finally conclude with "the feelings of heaven and earth and all things can be seen"; this hexagram has already fully explained the meanings of both heaven and human affairs, so it says one sentence "following the mandate of heaven," and then praises it greatly.

柔以時升。本義 以卦變釋卦名。集說 孔氏穎達曰：“升”之為義，自下升高，故就六五居尊以釋名升之義。徐氏幾曰：《升》、《晉》二卦，皆以柔為主。剛則有躁進之意。龔氏煥曰：《彖傳》“柔以時升”，似指六五而言，非謂卦變，故下文言“剛中而應”，亦謂二應五也。

The Commentary on the Judgment says: Yin and flexibility follow the trend and rise. Zhu Xi's "Benyi" says: This uses "guabian" to explain the name of the hexagram. The collected interpretations cite Kong Yingda saying: The meaning of "rising" is to go from a low place to a high place, so it explains the meaning of the hexagram name "Rising" by referring to the fact that the line six in the fifth position holds a noble position. The collected interpretations also cite Xu Ji saying: The hexagrams "Rising" and "Progress" both have Yin and flexibility as their main lines; if they were to have Yang and strength as their main lines, they would carry the meaning of impetuous and hasty advancement. The collected interpretations also cite Gong Huan saying: The "flexible and timely rising" in the Commentary on the Judgment seems to refer to the line six in the fifth position, and not to "guabian," so the following statement "strong and central with a responding line" also refers to the line nine in the second position responding to the line six in the fifth.

巽而順，剛中而應，是以大亨。本義 以卦德卦體釋卦辭。程傳 以二體言，柔升，謂坤上行也。巽既體卑而就下，坤乃順時而上，升以時也，謂時當升也。柔既上而成《升》，則下巽而上順，以巽順之道升，可謂時矣。二以剛中之道應於五，五以中順之德應於二，能巽而順，其升以時，是以“元亨”也。《彖》文誤作“大亨”，解在《大有》卦。

The Commentary on the Judgment says: Humble and gentle, with a yang line in the center and a corresponding line above, thus achieving great success. Zhu Xi's "Benyi" says: This is using "hexagram virtue" and "hexagram structure" to explain the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says: This is based on the upper and lower trigrams.the so-called "flexible ascent" refers to the坤 trigram ascending. The巽 trigram is by nature lowly and submits to the lower position, but the坤 trigram follows the trend and ascends, which is called "ascent in accordance with the time," meaning the trend is indeed for ascent. When the yin and flexibility have ascended to form the hexagram of "Ascent," then the lower trigram is humble and the upper trigram is gentle, ascending with the巽's compliance, which can be said to be in harmony with the time. The line nine in the second, with its strong and central nature, corresponds to the line six in the fifth, and the line six in the fifth, with its central and gentle virtue, corresponds to the line nine in the second. Being humble and gentle, its ascent is in harmony with the time, thus "great success." The text here in the Commentary on the Judgment mistakenly writes "great success" instead of "original success." This explanation is found in the hexagram of "Great Possession."

用見大人勿恤，有慶也。南征吉，志行也。程傳 凡《升》之道，必由大人。升於位則由王公，升於道則由聖賢。用巽順剛中之道以見大人，必遂其升。“勿恤”，不憂其不遂也。遂其升，則己之福慶，而福慶及物也。“南”，人之所向。“南征”，謂前進也。前進則遂其升而得行其志，是以“吉”也。

The Commentary on the Judgment says: "To see a great person without worry" is because of good fortune and celebration; "A southern campaign is auspicious" is because the mind's aspirations can be put into practice. Cheng Yi's Commentary on the Changes states that any path of advancement must rely on a great person: in terms of rank, one relies on a prince or duke; in terms of morality, one relies on a sage or virtuous person. By using the principle of yielding and firm virtue to approach a great person, one will surely achieve advancement. "Without worry" means there is no need to fear that advancement will not be achieved. Once advancement is realized, that is one's own good fortune, and this good fortune can also extend to others and things. "South" refers to the direction one faces, and "southern campaign" means moving forward. Moving forward enables one to achieve advancement and realize one's aspirations, hence it is said to be auspicious.

案 “柔以時升”之義，或主四言，或主五言，或主上體之坤而言。然卦之有六四六五，及坤居上體者多矣，皆得名為《升》乎？則其說似皆未確。蓋“時升”者，固以坤居上體，而四五得位言也。然唯巽為下體。故其升也有根。蓋巽乃陰生之始也，陰自下生以極於上，如木之自根而滋生，以至於枝葉繁盛，此謂《升》之義矣。

Li Guangdi remarked: The meaning of "flexible and rising with the right timing" refers to either the sixth line in the fourth position, the sixth line in the fifth position, or the upper trigram of K'un. However, there are many hexagrams in the Yi Classic with the sixth line in the fourth position, the sixth line in the fifth position, and the upper trigram of K'un. How could all of them be called "Rising"? It seems that these interpretations are not accurate. Although "rising with the right timing" should be understood in terms of the upper trigram of K'un and the fourth and fifth lines being in their proper positions, it is more important that the lower trigram is Xun. Therefore, the rising has its foundation. Because Xun is the place where the yin energy first arises, the yin energy rises from the bottom and continues all the way to the top, just like a tree growing from its roots until its branches and leaves flourish. This is the meaning of "Rising."

此卦與《無妄》反對，《無妄》者，陽為主於內也，而其究為健。《升》者，陰為主於內也，而其究為順。《無妄》之《彖》曰“剛自外來而為主於內”，明剛德自內以達於外也。《升彖》曰“柔以時升”，明陰道自下以達於上也。然則“柔以時升”雲者，尤當以初六之義為重。故《無妄》六爻，獨初九曰“吉”。此卦六爻亦唯初六曰“大吉”。則二卦之所重者可知矣。其下云，“巽而順，剛中而應”，亦與《無妄》“動而健，剛中而應”之辭相似，皆連釋名之義以釋“元亨”也。

Li Guangdi continued to say: This hexagram is in a "opposite" relationship with the hexagram Wuwang. When a hexagram is completely reversed, it becomes another hexagram. Wuwang has the yang trigram as its inner trigram, and when examined thoroughly, its nature is characterized by strength and vigor. Sheng has the yin trigram as its inner trigram, and when examined thoroughly, its nature is characterized by softness and compliance. The commentary on the judgment of Wuwang says, "Yang comes from outside and becomes the master within," indicating that the virtue of strength is self-originated and extends outward. The commentary on the judgment of Sheng says, "Softness rises with the right timing," indicating that the yin path rises from below to above. Thus, the phrase "softness rises with the right timing" especially emphasizes the meaning of the first line, which is six at the beginning. Therefore, among the six lines of Wuwang, only the first line, nine at the beginning, is called "auspicious." Similarly, among the six lines of Sheng, only the first line, six at the beginning, is called "great auspiciousness." From this, we can understand which line each hexagram particularly values. The following statement, "flexible and compliant, strong and central with a responsive line," is similar in wording to the statement in Wuwang, "movement and strength, strong and central with a responsive line." Both are explanations that follow the meaning of the hexagram name and then proceed to explain the words "original and prosperous" in the hexagram statement.

本義 以卦體釋卦名。程傳 卦所以為困，以剛為柔所掩蔽也。陷於下而掩於上，所以困也，陷亦掩也。剛陽君子而為陰柔小人所掩蔽，君子之道困窒之時也。

The text of the Commentary on the Judgment is missing the sentence "Confusion, because the strong is covered by the weak" from the original. Only the following explanation remains. Zhu Xi's "Benyi" says: This is using the "structure of the hexagram" to explain the name of the hexagram. Cheng Yi's Commentary on the Changes says: This hexagram is called Confusion because the strong yang is covered by the weak yin. The yang is trapped below and pressed by the yin above, hence it is called Confusion; being trapped is actually being covered. When the strong yang君子 is covered by the weak yin小人, it is precisely the time when the way of the君子 is blocked and obstructed.

險以說，困而不失其所，“亨”，其唯君子乎。“貞大人吉”，以剛中也。“有言不信”，尚口乃窮也。本義 以卦德卦體釋卦辭。程傳 以卦才言處《困》之道也，下險而上說，為處險而能說。雖在困窮艱險之中，樂天安義，自得其說樂也。時雖困也，處不失義，則其道自亨，困而不失其所亨也。能如是者，”其唯君子乎”！若時當困而反亨，身雖亨，乃其道之困也。君子，大人通稱。困而能貞，大人所以吉也。蓋其以剛中之道也，五與二是也。非剛中，剛遇困而失其正矣。當困而言，人所不信，欲以口免困，乃所以致窮也。以說處困，故有“尚口”之戒。

The Commentary on the Judgment says: Facing difficulties yet maintaining harmony and joy, enduring hardship without losing the way to success, this is probably something only a gentleman can achieve. "The upright great man is auspicious" because the yang line is in the center; "words are not believed" because relying solely on words leads to a dead end. Zhu Xi's "Benyi" says: This is using the "hexagram virtue" and "hexagram structure" to explain the hexagram statement. Cheng Yi's "Yichuan Commentary on the Changes" says: This is discussing the principles of the hexagram when facing the hexagram of "Trouble." The lower trigram is Kan, representing danger, and the upper trigram is Dui, representing joy, meaning being in a dangerous situation yet maintaining joy. Even in hardship and peril, one can remain content and accept one's fate, and find joy in righteousness. Although the situation is difficult, if one remains upright, his path will naturally be smooth, which is "being in trouble without losing the way to success." Only a gentleman can achieve this. If the situation is indeed difficult and he becomes successful, then although he is successful, his path is actually in trouble. The terms "gentleman" and "great man" are used interchangeably. Being in trouble yet maintaining uprightness is the reason the great man is auspicious, because he relies on the principle of strong and central yang lines, referring to the lines nine five and nine two. If not strong and central, then the yang line encountering trouble would lose its uprightness. Being in trouble and speaking out, people will not believe him. Trying to escape trouble by words is exactly the way to reach a dead end. Since this hexagram emphasizes joy in trouble, it specifically warns against excessive talking.

集說 鄭氏汝諧曰：九二陷於中，九四九五為上六所掩，是以為《困》。以上下卦言之，則合坎兌而成也。坎，難也。兌，說也。困而安於難，則不失其所亨。困而取說於人，“尚口乃窮也”。

Collective commentary cites Zheng Ruoxie's explanation: Nine in the Second is a single yang that is trapped in the middle of the two yin in the lower trigram. Nine in the Fourth and Nine in the Fifth, the two yangs, are also concealed by Six at the Top. Thus, yang is restrained by yin both above and below, resulting in the hexagram of "Obstruction." Considering the upper and lower trigrams, it is composed of Kan and Dui: Kan represents danger and difficulty, while Dui represents joy and harmony. Being in a state of obstruction yet remaining content with danger and difficulty will not lead to losing the way of being harmonious and prosperous. However, being in a state of obstruction and merely seeking others' approval and joy is exactly what the Commentary on the Judgment refers to as "excessive talking leads to exhaustion."

案 此卦所以為剛掩者，《本義》備矣。蓋諸卦之二五剛中，皆為陰掩者。唯《困》與《節》。然以二體言之，則《節》坎陽居上，兌陰居下，此《困》所以獨為剛掩也。此義與卦象亦相貫，水在澤上，非澤之所能掩也。水在澤中，則為所掩矣。“險以說”者，非處險而說也，險有致說之理，以字與而字，義不同也。唯險有致說之理，故困有所為亨者。然以小人處之，則困而困耳，不知其所為亨，故不能因困而得亨。因困而得其所亨者，非君子其孰能之。下剛中之大人，即不失所亨之君子也，指二五言。“尚口乃窮”者，處困之極，務說於人，指上六言。

Li Guangdi commented: This hexagram is considered to be one where yang is concealed, and the original meaning has already explained it thoroughly. Among all the hexagrams, only the hexagrams of "Kun" and "Jie" have the second and fifth lines with yang in the center but concealed by yin. However, when looking at the upper and lower trigrams, "Jie" has yang from Kan above and yin from Dui below, so it is only "Kun" that becomes the hexagram where yang is concealed. This meaning is consistent with the hexagram's image: water above a marsh cannot be concealed by the marsh, but water in the middle of the marsh is concealed by it. The phrase "dangerous but joyful" does not mean being joyful while in danger, but rather that danger itself contains the principle of joy. The word "yi" (以) and "er" (而) have different meanings. Because danger contains the principle of joy, there is a possibility of success even in困境. However, if a petty person is in this situation, it is merely a state of困境, and he does not know there is any possibility of success, so he cannot achieve success through困境. Only a gentleman can achieve success through困境. The following text "the great man who is strong and central" refers to the gentleman who does not lose his success, meaning the lines nine two and nine five. "Seeking pleasure through words will lead to failure" refers to being at the extreme of困境 and constantly seeking others' approval, which is the line six at the top.

巽乎水而上水，井，井養而不窮也。本義 以卦象釋卦名義。集說 鄭氏康成曰：坎，水也。巽木，桔槔也。桔槔引瓶下入泉口，汲水而出，《井》之象也。荀氏爽曰：木入水出，《井》之象也。案 釋名之下，又著“井養而不窮也”一句，亦以起釋辭之意。

The Commentary on the Judgment says: Going down to the bottom of the water and drawing it up, this is the well; the well nurtures all things without end. Zhu Xi's "Basic Meaning" says: This uses the "image of the hexagram" to explain the meaning of the hexagram name. Collected Sayings cites Zheng Xuan saying: Kan represents water, Xun represents wood, referring to the lever used for drawing water; the lever pulls the bucket down to the water source and lifts the water up, which is the image of the hexagram "Well." Collected Sayings also cites Xun Shuang saying: Wood goes down and water comes up, which is the image of the hexagram "Well." Li Guangdi says: After explaining the hexagram name, adding the phrase "the well nurtures without end" is also used to introduce the explanation of the hexagram statement later.

改邑不改井，乃以剛中也。汔至亦未繘井，未有功也。羸其瓶，是以凶也。本義 以卦體釋卦辭。“無喪無得，往來井井”兩句，意與“不改井”同，故不復出。“剛中”，以二五而言。“未有功”而敗其瓶，所以“凶”也。程傳 巽入於水下而上其水者，《井》也。井之養於物，不有窮已，取之而不竭，

The Commentary on the Judgment says: "Changing the city but not the well," because nine two and nine five are strong and central; "Almost reaching but not yet drawing water from the well," because the success has not yet been achieved; "Breaking the vessel," hence the calamity. Zhu Xi's "Original Meaning" says: this is using the "hexagram structure" to explain the hexagram statement. The hexagram statement "no loss, no gain, coming and going with the well" has the same meaning as "not changing the well," so the Commentary on the Judgment does not repeat it. "Strong and central" refers to nine two and nine five. Since the achievement has not yet been completed and the water vessel has been broken, hence "calamity." Cheng Yi's "Yichuan Commentary on the Changes" says: when wind enters the water below and draws water up, this is the "Well." The well nourishes all things without end, and its use never runs out—there is a missing text in the original manuscript.

集說 蘇氏軾曰：井井未嘗有得喪，繘井之為功，羸瓶之為凶，在汲者爾。晁氏說之曰：或謂《彖》主三陽言。五“寒泉食”，是陽剛居中，邑可改而並不可改也。三“井渫不食”，是“未有功”也。二“甕敝漏”，是“羸其瓶”而“凶”者也。郭氏雍曰：不言“無喪無得”“往來井井”者，蓋皆繫乎剛中之德，聖人舉一以明之耳。案 井唯有常。故其體則“無喪無得”，其用則“往來井井”。王道唯有常，故其體則久而無弊，其用則廣而及物。故言“改邑不改井”，足以包下二者。

The collected interpretations cite Su Shi's saying: the well itself has never been associated with gain or loss; drawing water up with a rope is considered successful, but breaking the jar is considered dangerous, and all of this depends on the person drawing the water. The collected interpretations also cite Chao Yuezhiz's saying: some people believe the Commentary on the Judgment is based on the three yang lines—nine five, "cold spring to drink," refers to yang strength in the center, where the capital can be changed but the well cannot; nine three, "the well is cleaned but not used," refers to "no achievement yet"; nine two, "the jar is broken and leaks," refers to "the jar is worn out" leading to danger. The collected interpretations also cite Guo Yong's saying: the Commentary on the Judgment does not mention "no loss, no gain" or "the well is drawn continuously," because these are related to the virtue of yang strength in the center; the sage only needs to cite one sentence to explain the rest. Li Guangdi comments: the value of the well lies in its constancy, so from its essence it is "no loss, no gain," and from its function it is "the well is drawn continuously." The value of the Way of the King also lies in its constancy, so from its essence it is enduring without drawbacks, and from its function it is widely beneficial. Therefore, saying one sentence, "changing the city but not the well," is sufficient to include the two layers below.