The Hexagram of Accumulation: The Great Image and the Line Images

澤上於地，萃。君子以除戎器，戒不虞。本義 “除”者，修而聚之之謂。程傳 澤上於地，為萃聚之象，君子觀《萃》象，以除治戎器，用戒備於不虞。凡物之萃，則有不虞度之事，故眾聚則有爭，物聚則有奪，大率既聚則多故矣，故觀《萃》象而戒也。“除”，謂簡治也，去弊惡也，除而聚之，所以“戒不虞”也。

The Great Image Commentary says: When the marsh accumulates on top of the earth, this is the hexagram of "Gathering"; the gentleman thus understands, and prepares weapons to guard against unexpected events. Zhu Xi's "Benyi" says: "Chu" means to repair and gather together. Cheng Yi's "Yichuan Commentary on the Changes" says: When the marsh accumulates on top of the earth, it represents the image of gathering; the gentleman observes the image of the hexagram "Gathering" and thus prepares weapons to guard against unforeseen changes. In general, when things gather together, unexpected events are likely to occur: when people gather, there is contention; when things gather, there is competition. Generally speaking, the more gathered, the more potential for change, so observing the image of "Gathering" leads to vigilance. "Chu" means to select and repair, removing broken and damaged things; after repairing, they are gathered together, which is precisely for the purpose of "guarding against unforeseen events."

集說 王氏弼曰：聚而無防，則眾生心。《朱子語類》云：大凡物聚眾盛，處必有爭，故當豫為之備，又澤本當在地中，今卻上於地上，是水盛有潰決奔突之憂，故取象如此。

The collected sayings cite Wang Bi's explanation: when things are gathered together but without precautions, people will begin to have other intentions. The Master Zhu says in the "Classified Sayings": generally, wherever there is a great accumulation of things or people, there will certainly be conflicts, so one should be prepared in advance. Moreover, the image of the marsh and water is originally supposed to be in the low places of the earth, but now it has overflowed onto the surface, indicating that the water is excessive and there is a danger of breaking through and rushing out, hence the "Great Image" uses this image.

王氏申子曰：澤上有地，《臨》，則聚澤者地岸也，澤上於地，《萃》，則聚澤者隄防也。以地岸而聚澤，則無隄防之勞，以隄防而聚澤，則有潰決之憂，故君子觀此象為治世之防，除治其戎器，以為不虞之戒。若以治安而忘戰守之備，則是以舊防為無用而壞之也，其可乎。

Collecting interpretations cite Wang Shenzi's saying: When land is above a marsh, it is the hexagram "Approaching." So surrounding the marsh water is the natural land bank; when the marsh water rises above the ground, it is the hexagram "Gathering." Then stopping the marsh water is the man-made embankment. Relying on the natural land bank to surround the marsh water saves the labor and cost of building embankments; relying on embankments to stop the marsh water brings hidden worries of breaking through. Therefore, the gentleman observes this image, prepares for possible troubles in times of peace, and maintains his weapons to guard against unexpected events. If one forgets the preparation for war and defense because the world is peaceful, it is like tearing down the existing embankments because they are considered useless, which is not acceptable.

乃亂乃萃，其志亂也。程傳 其心志為同類所惑亂，故乃萃於群陰也，不能固其守，則為小人所惑亂而失其正矣。集說 李氏簡曰：非其志惑亂，必無舍應亂萃之理。

The Image Commentary says: "It is disorderly and gathering together," because his mind is confused. Cheng Yi's Commentary on the Changes says that the heart of the first line is misled and disturbed by the similar yin lines, so it gathers together with the other yin lines. If one cannot hold fast to his position, he will be deceived by small people and lose the right path. The Collection of Commentaries cites Li Jian, who says that if his mind was not confused and disturbed, there would be no reason for him to abandon the proper response to the nine in the fourth line and gather together recklessly.

引吉無咎，中未變也。程傳 萃之時以得聚為吉，故九四為得上下之萃，二與五雖正應，然異處有間，乃 集說 楊氏萬里曰：“中末變”者，蓋六二所守之中道，不以為上所引而有所變也。案 此“中未變”，與《比》二“不自失”之意同，《中庸》所謂“不變塞焉”，孟子所謂“達不離道者”是也。

The Image Commentary says: "To be drawn up is auspicious without blame," because his adherence to the middle path has not changed. Cheng Yi's Yichuan Commentary on the Changes says that in the time of the hexagram of Collecting, the auspiciousness comes from the ability to gather, so there is the statement that nine in the fourth position can gain the support of both above and below. Although six in the second position and nine in the fifth position are in mutual response, they are separated by distance with an obstacle in between—there is a missing text in the original manuscript. The collected interpretations cite Yang Wanli's statement: the phrase "the middle has not changed" refers to the middle path upheld by six in the second position, which does not change even when it is drawn up by the superior. Li Guangdi comments: the phrase "the middle has not changed" here is the same as the meaning of "not losing oneself" in the Image Commentary of the hexagram of Following, which is the same as the "unchanging" mentioned in the Zhongyong and the "attaining without departing from the Dao" mentioned by Mencius.

往無咎，上巽也。程傳 上居柔說之極，三往而無咎者，上六巽順而受之也。集說 虞氏翻曰：動之四，故“上巽”。鄭氏汝諧曰：下二陰皆萃於陽矣，三獨無附，故諮嗟怨嘆而無攸利。雖然，當萃之時，下欲萃於上，上亦欲下之萃於我，三不以無應之故，能往歸於上，雖“小吝”而亦可以“無咎”，“上”非上六，謂在上之陽也。

The Image Commentary says: "Going forward without blame" is because those above are willing to be humble and accommodating. Cheng Yi's Commentary on the Changes says: the sixth line at the top is at the highest point of the soft and pleasant nature, and the third line goes forward without blame, because the sixth line accepts it with humility and kindness. Collected Commentaries cite Yu Fan's view: the third line moves and goes to the fourth line, so it is said "upper Wind." Zheng RuXie says: the two lower yin lines both gather to the yang lines, but the third line has no one to rely on, so it laments and complains, hence "no benefit." Although this is the case, during the time of gathering, the lower ones wish to go up, and the upper ones also hope the lower ones will gather to them; the third line does not give up just because there is no "response," and it can go forward to attach itself to the upper, so even though it is "a little hardship," it can still be "without blame." Here, the term "upper" does not refer to the sixth line at the top, but rather to the yang line above.

大吉無咎，位不當也。程傳 以其位之不當，疑其所為未能盡善，故云必得“大吉”，然後為“無咎”也。非盡善，安得為大吉乎。集說 蘇氏軾曰：非其位而有聚物之權，非大吉，則有咎矣。

The Image Commentary says: "Great good fortune without blame" is because "the position is not appropriate." Cheng Yi's Commentary on the Changes says: precisely because he is in an inappropriate position, people suspect that his actions may not be entirely proper, so it is necessary to achieve "great good fortune" before it can be considered "without blame." Without being fully proper and perfect, how can it be called great good fortune? The collected interpretations cite Su Shi saying: if one is not in the proper position yet holds the power to gather all things, without achieving great good fortune, there will be misfortune.

郭氏雍曰：四得上下之聚而非君位，故言“不當也”。鄭氏汝諧曰：其位近，其德同，其為下之所歸亦同，自非所為至善，則其君病之，烏能無咎，戒之也。凡言位不當，其義不一，此所謂不當者，為其以剛陽迫近其君也。

Collecting interpretations cite Gu Yong's view: Nine in the Fourth has gathered the hearts of people above and below, but he is not in the position of the ruler, hence it is said 'he is not in the right position'. Zheng Ruoxie says: Nine in the Fourth is close to the position of the ruler, and his virtue is the same as the ruler's; the situation of being attached by the people is also the same. If his actions are not perfect, the ruler will be jealous of him, how could there be no fault? This is a warning. Whenever the term 'position is not appropriate' is used, its meaning varies; here, the inappropriateness is because he uses his strong yang quality to press closely against the ruler.

熊氏良輔曰：九四九五，皆《萃》之主：九五，在上之《萃》也；九四，在下之《萃》也。故九五曰“萃有位”，而四《象》曰“位不當”，“大吉無咎”者，上比於君，以臣而有君萃之象，疑於有咎故也。案 鄭氏謂凡言“位不當”，其義不一者是已，然須知是借爻位之當不當，以發明其德與時位之當不當。

Collected Commentaries cite Xiong Liangfu's view: both nine four and nine five are the main lines of the "Cui" hexagram. Nine five represents the gathering of those in superior positions, while nine four represents the gathering of those in inferior positions. Therefore, the line statement of nine five says "Cui has position," while the image commentary of nine four says "position is inappropriate." The reason why "great good fortune" is required for "no blame" is that nine four approaches the superior ruler above, yet as a subject, it displays the manner of a ruler in gathering people's hearts, causing suspicion that it may have faults. Li Guangdi comments: Zheng Ruxie said that the meaning of "position is inappropriate" varies in different contexts, which is correct; however, it is also necessary to understand that it uses the appropriateness or inappropriateness of the line position to explain the virtue of this line and the appropriateness or inappropriateness of its timing.

萃有位，志未光也。本義 “未光”，謂匪孚。程傳 《象》舉爻上句，王者之志，必欲誠信著於天下，有感必通，含生之類，莫不懷歸，若尚有“匪孚”，是其志之“未光”大也。

The Image Commentary says: "Cui has position," meaning his aspirations are not yet broad enough. Zhu Xi's "Benyi" states that "not bright" refers to the line statement "not credible." Cheng Yi's "Yichuan Commentary on the Changes" says that the Image Commentary only mentions the first part of the line statement. The aspirations of a ruler must surely make his sincerity evident throughout the world, so that wherever there is a response, there is no failure to communicate; all living things will be pleased and sincerely inclined toward him. If there remains "not credible" — meaning some people do not believe — then it is clear his aspirations are not yet broad enough.

集說 龔氏煥曰：五有其位者也，徒有其位，故人或“匪孚”，此志之所以“未光也”。胡氏炳文曰：四必“大吉”而後“無咎”，位不當也。五有位矣，而“匪孚”，志猶“未光也”。然則欲當天下之萃者，不可無其位，有其位，又不可無其德。

Collective commentary cites Gongs Huan's view: nine five refers to the person in that position; however, it is only the position, so there are still people who do not believe, which is why his aspirations are not yet bright. Hu Bingwen says: nine four must be "greatly auspicious" before it can be "without blame," because of "inappropriate position"; nine five has already obtained the position, yet there are still people who do not believe, so his aspirations are still not bright. Thus, to shoulder the responsibility of gathering the world, one cannot lack that position; once having that position, one cannot lack corresponding virtue.

程傳 小人所處，常失其宜。既貪而從欲，不能自擇安地，至於困窮，則顛沛不知所為，六之“涕洟”，蓋不安於處上也。君子慎其所處，非義不居，不幸而有危困，則泰然自安，不以累其心。小人居不擇安，常履非據，及其窮迫，則隕穫躁撓，甚至“涕洟”，為可羞也。“未”者，非遽之辭，猶俗云未便也，未便能安於上也，陰而居亡，孤處無與，既非其據，豈能安乎。集說 趙氏光大曰：言危懼而不敢自安於上，操心危，慮患深，安得晏然而已乎。案 “上”，猶外也。

The explanation of the line "Carrying sorrow and weeping, it is because he is not secure in the upper position" from the Image Commentary is not included in the original text. Cheng Yi in his Yichuan Commentary on the Changes says: the position occupied by the petty person is often inappropriate. He is greedy and indulgent, and does not choose a secure place for himself. When he falls into hardship and poverty, he becomes helpless and at a loss. The reason why the line "Six at the Top" weeps is because he is not secure in the upper position. A gentleman is cautious about where he resides; he does not stay in an unrighteous position. Even if he is unfortunate and faces difficulties, he remains calm and composed, not letting them disturb his mind. The petty person does not choose a secure position, often occupying a place he should not be in. When he is in desperate straits, he becomes discouraged, loses heart, and becomes anxious and restless, even weeping. This is truly shameful. The character "未" does not mean "immediately," but rather like the common saying "未便," meaning he is still not able to be secure in the upper position. With a weak and yielding nature occupying the highest position, isolated without support, and in a position he should not be in, how can he be secure? The collected interpretations cite Zhao Guangda's saying: this refers to the line "Six at the Top" being anxious and uneasy, not daring to rest comfortably in the upper position. He is constantly vigilant, deeply worried about calamities, how can he remain calm and composed? Li Guangdi comments: here, the term "上" is equivalent to "外."

雖在外而不敢自安，如舜之耕歷山，周公之處東國，必號泣嘵嘵，求萃於君父而後已也。

This sentence continues the explanation of the line "Jizi TiXi" from the upper sixth position of the "Cui" hexagram: although a person is outside the court, he dares not seek comfort for himself, like Yu Shun farming on Laishan Mountain or the Duke of Zhou residing in the eastern territory, he must wail and weep, painfully expressing his feelings until he is reunited with his sovereign and father, and only then will he stop.

地中生木，升。君子以順德，積小以高大。本義 王肅本“順”作“慎”，今案他書引此，亦多作“慎”，意尤明白，蓋古字通用也，說見上篇《蒙》卦。程傳 木生地中，長而上升，為《升》之象。君子觀《升》之象，以順修其德，積累微小以至高大也，順則可進，逆乃退也。萬物之進，皆以順道也，“善不積不足以成名”，學業之充實，道德之崇高，皆由積累而至，積小所以成高大，升之義也。集說 胡氏炳文曰：木之生也，一日不長則枯，德之進也，一息不慎則退，必念念謹審，事事謹審，其德積小高大，當如木之升矣。

The Great Image Commentary says: trees growing out of the earth, this is the hexagram of Ascending; the gentleman thus understands that he should cultivate virtue in accordance with the way of nature, accumulating small things to achieve great results. Zhu Xi's Original Meaning says: Wang Su's version of the text writes 'shun' as 'shen'; now examining other texts citing this sentence, they also mostly use 'shen', making the meaning clearer. It is likely that these two characters were used interchangeably in ancient times, as explained in the previous hexagram of蒙. Cheng Yi's Yichuan Commentary on the Changes says: trees growing in the earth, day by day growing taller upwards, this is the physical image of the hexagram of Ascending. The gentleman observes the image of the hexagram of Ascending, and cultivates his virtue through the practice of shun, gradually accumulating small goodness until it becomes great. Following the way leads to progress, while going against it leads to regression. The growth and advancement of all things are based on following the way. The Great Treatise says, 'Goodness not accumulated is insufficient for fame.' The fullness of learning and the elevation of virtue come from accumulation. Accumulating small things is to achieve greatness, which is the meaning of 'ascending.' The collected interpretations cite Hu Bingwen saying: trees growing, if they do not grow for one day, they will wither; cultivating virtue, if one is not cautious for a moment, it will regress. Therefore, one must be cautious and careful in every thought and every action, allowing virtue to accumulate from small things to great, just as trees grow continuously upwards.

允升大吉，上合志也。程傳 與在上者合志同升也。“上”，謂九二，從二而升，乃與二同志也，能信從剛中之賢，所以“大吉”。集說 呂氏大臨曰：初六以柔居下，當升之時，柔進而上，雖處至下，志與三陰同升，眾之所允，無所不利，故曰“允升大吉”。案 呂氏以上為上體三明者是。

The Small Image Commentary explains the line 'Initial Six' as follows: it is trusted by the people and rises upward, resulting in great good fortune, because it aligns with the intentions of the superior position. Cheng Yi's Yichuan Commentary on the Changes says: this is aligning with the person in the superior position, rising together. The term 'upper' refers to 'Nine Two'; following Nine Two upward means sharing the same intention as Nine Two. Initial Six can be trusted and follows the strong and upright virtuous person, hence it receives 'great good fortune'. Collected Commentaries cite Lu Daling's statement: Initial Six, being a yao of flexibility at the very bottom of the entire hexagram, is at the time of rising upward, moving upward flexibly; although located at the very bottom, its intention aligns with the three yao of the upper trigram, rising together with them, being trusted by the people, and there is no disadvantage, thus it is said 'allowed to rise, great good fortune'. Li Guangdi comments: Lu Daling interprets 'upper' as the three yao of the upper trigram, which is correct (the original text 'three bright' should be a mistake for 'three yin').

九二之孚，有喜也。程傳 二能以孚誠事上，則不唯為臣之道無咎而已，可以行剛中之道，澤及天下，是“有喜也”。凡《象》言有慶者，如是則有福慶及於物也，言有喜者，事既善而又有可喜也，如《大畜》“童牛之梏元吉”，《象》云“有喜”，蓋“梏”於“童”則易，又免強制之難，是有可喜也。

The Small Image Commentary explains the Nine in the Second: the sincerity of the Nine in the Second brings joy. Cheng Yi's Commentary on the Changes says: the Nine in the Second can serve the sovereign above with sincerity, which not only fulfills the duty of a subject and avoids misfortune, but also promotes the principle of being strong yet moderate, and benefits all under heaven. This is why it is called 'there is joy.' Whenever the Image Commentary mentions 'there is a blessing,' it refers to the blessing extending to external things. When it mentions 'there is joy,' it refers to the matter being properly handled, with an additional cause for joy. For example, in the Sixth in the Fourth of the Great Accumulation, it says 'a young ox is bound with a wooden horn collar, originally auspicious,' and the Image Commentary says 'there is joy'—binding a young ox with a wooden horn collar is easy to do, and avoids the difficulty of restraining it forcefully later, which is another cause for joy.

升虛邑，無所疑也。程傳 入無人之邑，其進無疑阻也。集說 蘇氏軾曰：九二以陽用陽，其升也果矣，故曰“升虛邑，無所疑也”。不言吉者，其為禍福未可知也，存乎其人而已。案 《乾》四日“或之者疑之也，故無咎”。果於進而無所疑，可乎！蘇氏之說善 王用亨于岐山，順事也。

The Small Image Commentary explains the line nine in the third: ascending into an empty and uninhabited city, means that there is nothing difficult or obstructive in advancing. Cheng Yi's Commentary on the Changes says: entering an uninhabited city, advancing without doubt or obstruction. Collected Commentaries cite Su Shi saying: nine in the third (the original text says 'nine in the second') has a yang line in a yang position, its ascent is decisive, hence it says 'ascending into an empty city, without doubt.' The line statement does not say auspicious, because such decisive advancement is still uncertain whether it will bring misfortune or fortune, entirely depending on how the person acts. Li Guangdi comments: The 'Words and Meaning' of the fourth line in the Qian hexagram says 'to take a chance is to be doubtful, hence no blame,' precisely because of lingering doubt and careful consideration, there is no fault; now, advancing decisively without any doubt, is that acceptable! Su Shi's statement is well said (the original text here has a missing passage). Below is the Small Image Commentary for the fourth line: 'The king uses sacrifices to the Qishan, which is harmonious.'

本義 以順而升，登祭于山之象。程傳 四居近君之位而當升時，得“吉”而“無咎”者，以其有順德也，以柔居坤，順之至也，文王之亨於歧山，亦以順時而已，上順於上，下順乎下，已順處其義，故云“順事也”。案 用賢以享於神明，是順神明之心而事之者也。

Zhu Xi's "Benyi" says: Relying on smoothness and ascending, this is the image of performing worship on a mountain. Cheng Yi's "Yichuan Commentary on the Changes" says: The sixth line in the fourth position is located near the position of the sovereign, and it is also the time of ascending. It can attain "good fortune" without calamity, because it possesses the virtue of smoothness. A yao of flexibility resides in the center of the Kun hexagram, achieving the utmost in smoothness. King Wen of the Zhou dynasty performed sacrifices on Mount Qi, which was no more than following the trend of the times: to the superior, he was obedient to the sovereign; to the inferior, he was compliant with the ministers; and himself, he was properly situated in his proper position. Therefore, the "Image Commentary" says "smoothness in service." Li Guangdi comments: Employing virtuous talents to perform sacrifices to the spirits is also following the spirits' will in serving them.

貞吉升階，大得志也。程傳 倚任賢才而能貞固，如是而升，可以致天下之大治，其志可大得也，君道之升，患無賢才之助爾，有助，則猶自階而升也。集說 何氏楷曰：即《彖》所謂“有慶”、“志行”者也。案 自初而升，至此而升極矣，故初曰“上合志”，此曰“大得志”。

The Small Image Commentary explains the line six in the fifth as: maintaining correctness to gain good fortune, following step by step to ascend, which indicates great achievement in one's mind. Cheng Yi's Commentary on the Changes says: relying on important responsibilities and employing capable talents while being able to remain firm and upright, such an ascent can lead to great governance of the world, allowing the ruler's aspirations to be fully realized. The ruler's ascent is concerned only with the lack of capable assistants; once such assistants are present, it is as steady as ascending step by step. The collected interpretations cite He Kai saying: this is precisely what the Commentary on the Judgment refers to as 'having a celebration' and 'realizing one's aspirations'. Li Guangdi comments: ascending from the beginning line all the way up, by the time one reaches the fifth line, one has reached the highest point. Therefore, the Image Commentary of the beginning line says 'coinciding with the will', while here it says 'greatly realizing the will'.

冥升在上，消不富也。程傳 昏冥於升極，上而不知已，唯有消亡，豈復有加益也，“不富”，無復增益也，升既極，則有退而無進也。集說 胡氏瑗曰：上六既不達存亡之幾，以至於上位，固當消虛自損，不為尊大，以自至於富盛也。案 胡氏之說善矣，然不曰“不息之貞”，“消不富也”，而曰“冥升在上”者，以在上明其位勢之滿盛，故當以自消損為貞也。

The Small Image Commentary explains the line Six at the Top: rising in a state of confusion to the highest position will only lead to reduction and no further increase. Cheng Yi's Yichuan Commentary on the Changes says: being confused at the peak of ascent, moving upward without knowing when to stop, the result is only destruction, where can there be addition? "Not rich" means no further increase; since ascent has already reached its peak, there is only retreat and no further progress. Collected Commentaries cite Hu Yuan's view: the line Six at the Top, not understanding the subtle signs of existence and destruction, continues to rise to the highest position. It should naturally reduce itself to emptiness and seek self-reduction, not displaying an exalted posture, so as to turn toward abundance. Li Guangdi comments: Hu Yuan's view is good, but the Image Commentary does not follow the line statement "not ceasing in sincerity, reduction leads to not being rich," but instead says "confused ascent at the top, reduction leads to not being rich," using "at the top" to indicate that its position has already become full, so it should take self-reduction as the way of upholding correctness.

澤無水，困。君子以致命遂志。本義 水下漏，則澤上枯，故日“澤無水”，“致命”，猶言授命，言持以與人而不之有也，能如是則雖困而亨矣。程傳 “澤無水”，困乏之象也，君子當困窮之時，既盡其防慮之道而不得免，則命也，當推致其命以遂其志，知命之當然也。則窮塞禍患，不以動其心，行吾義而已。苟不知命，則恐懼於險難，隕孰於窮厄，所守亡矣，安能遂其為善之志乎。

The Great Image Commentary says: A marsh without water is the hexagram of困 (Obstruction); the gentleman thus understands that he should surrender his life to fulfill his aspirations. Zhu Xi's "Benyi" says: When water leaks away from below, the surface of the marsh dries up, hence it is said "the marsh has no water." "Surrendering one's life" is equivalent to "entrusting one's life," meaning to give one's life to where it belongs and no longer hold onto it for oneself; if one can do this, then even inpredicament (difficult circumstances) one will ultimately achieve success. Cheng Yi's "Yichuan Commentary on the Changes" says: "The marsh has no water" represents the image of scarcity and hardship. When a gentleman is in a state of poverty and distress, having exhausted all methods of prevention and planning yet still unable to escape, that is fate; at this time, he should surrender his life to fulfill his aspirations, for he knows that fate is indeed thus. In this way, adversity and misfortune cannot shake his mind, and he can proceed to do what he believes to be right. If one does not understand fate, then he will be fearful in perilous situations and discouraged in times of hardship, losing even what he originally held fast to, how then can he fulfill his aspiration to do good?

集說 王氏弼曰：澤無水，則水在澤下，水在澤下，《困》之象也。處困而屈其志者小人也，君子固窮，道可志乎。鄭氏汝諧曰：知其不可求而聽其自至焉，“致命”也，在命者不可求，在志者則可遂，所謂從吾所好也。馮氏當可曰：君子之處困也，命在天而致之，志在我則遂之，困而安於困者，命之致也。困而有不困者，志之遂也，若小人處之，則凡可以求倖免者，無不為也，而卒不得免焉，則亦徒喪其所守而已矣！體坎險以“致命”，體兌說而“遂志”。

The collected interpretations cite Wang Bi's view: a marsh has no water because the water has leaked below the marsh; water beneath the marsh is precisely the symbolic image of the hexagram "Goon." Those who are in困境 and suppress their aspirations are petty people; the gentleman, however, becomes more steadfast in adversity, and this principle is not something that can be easily shaken. The collected interpretations also cite Zheng RuXie's view: knowing that something cannot be forced and allowing it to come naturally is called "mating." The part that belongs to destiny cannot be obtained, but the part that belongs to one's aspirations can be fulfilled, which is what Confucius meant by following what one loves. The collected interpretations also cite Feng DangKe's view: when a gentleman is inpredicament, destiny is in heaven, so he entrusts it to heaven; aspirations are in himself, so he fulfills them. Being atpredicament yet content with it is entrusting destiny; being atpredicament yet having an inner state that is not confined is fulfilling one's aspirations. If a petty person is in the same situation, he would not miss any opportunity to escape, but in the end he still cannot escape, and in vain loses his original integrity. From the structure of the hexagram, the lower trigram is Kan, representing danger, corresponding to "mating"; the upper trigram is Dui, representing joy, corresponding to "fulfilling one's aspirations."

何氏楷曰：“致”，猶委也。人不信其命，則死生禍福，營為百端。居貞之志，何以 入于幽谷，幽不明也。程傳 “幽不明也”，謂益入昏暗，自陷於深困也，明則不至於陷矣。

Collected Commentaries cite He Kai's statement: "Zhi" is equivalent to abandoning or delivering over. If a person does not believe in his destiny, he will resort to all means to seek advantage and calculate in matters of life and death, misfortune and blessing; as for the mind of settling in the right path, what can fulfill it? There is a missing text in the original. The Small Image Commentary for the first line, "Six at the Beginning" says: "Entering the dark valley, dark and unclear." Cheng Yi in his Commentary on the Changes says: the phrase "dark and unclear" means going further into darkness, trapping oneself in deeppredicament; if the mind is clear, one would not fall into such a situation.

困于酒食，中有慶也。程傳 雖困於所欲，未能施惠於人，然守其剛中之德，必能致亨而有福慶也。雖使時未亨通，守其中德，亦君子之道亨，乃“有慶也”。案 二有中德，故能以酒食享祀而有福慶。

The Small Image Commentary explains Nine in the Second: being confined between wine and food is because he maintains the middle way and ultimately attains blessings. Cheng Yi's Commentary on the Changes says: although Nine in the Second is trapped by his own aspirations and cannot yet bestow benefits upon others, he holds fast to the virtue of firm and proper conduct, and ultimately will achieve success and gain blessings. Even if circumstances are temporarily unsmooth, as long as he maintains this virtue of the middle, the way of the gentleman is already unblocked, which is what is meant by 'there is celebration'. Li Guangdi remarks: Nine in the Second possesses the virtue of being in the middle, so he can use wine and food to offer sacrifices to the spirits and attain blessings.

據于蒺藜，乘剛也。入于其宮，不見其妻，不祥也。程傳 “據于蒺藜”，謂乘九二之剛，不安，猶藉刺也。“不祥”者，不善之徵，失其所安者，不善之效，故云“不見其妻，不祥也。”集說 鄭氏汝諧曰：進阨於四，故“困于石”。退乘二之剛，故“據于蒺藜”。上其宮也，其宮可入，而以柔遇柔，非其配也，以此處困，“不祥”莫甚焉。案 爻有眾喻，而《傳》偏舉一者，舉其重者也，《易》“乘剛”之義最重，故《睽》三“見輿曳”，此爻“據于蒺藜”，皆以其“乘剛”言之。

The Small Image Commentary explains the line six in the third: "Resting on thornbushes" is because it "mounts a strong line"; entering one's own house yet not seeing one's wife is an ominous sign. Cheng Yi's Yichuan Commentary on the Changes says: "Resting on thornbushes" refers to the line six in the third riding over the strong line nine in the second, sitting uneasily, like resting on brambles. The term "unfavorable omen" refers to an ill omen; losing one's place of rest is precisely the manifestation of ill fortune, hence it says "not seeing one's wife, an unfavorable omen." Collected commentaries cite Zheng Ruoxie's view: moving forward is blocked by nine in the fourth, so the line statement says "trapped by stone"; moving backward, it rides over the strong line nine in the second, hence "resting on thornbushes." The line six at the top is its "house," the room is accessible, but a yao of yin meets another yin, not its spouse; facing such a situation to deal with difficulties, no misfortune is greater than this. Li Guangdi explains: a single line often contains several layers of metaphor, yet the Image Commentary selects only one, choosing the most significant one. In The Zhou Changes, the meaning of "mounting a strong line" is most important, so in the卦 Kui, line six in the third "seeing a cart dragged" and this line "resting on thornbushes" both refer to riding over a strong line.

來徐徐，志在下也，雖不當位，有與也。程傳 四應於初而隔於二，志在下求，故徐徐而來，雖居不當位為未善，然其正應相與，故有終也。集說 蘇氏濬曰：四與五同為上六所掩，進而見掩，豈君子直遂之時耶，唯沈潛以養其晦，從容以俟其幾，故五曰“乃徐”，四曰“徐徐”，志在下矣，四位雖上而心則下也。然四、五合德，天下之事，終以舒徐濟之，故曰“有與”，又曰“有終”。何氏楷曰：五為近比，則四之所與者。

The Small Image Commentary explains the line nine in the fourth: coming slowly is because the mind is directed downward; although the position is not appropriate, there is still a corresponding partner. Cheng Yi's Commentary on the Changes says: nine in the fourth corresponds with six at the beginning, but there is nine in the second in between. The mind is directed downward, so it comes slowly. Although the position is not appropriate and is not considered good, it corresponds with six at the beginning and thus ultimately achieves a good result. Collected Commentaries cite Su Jun's saying: nine in the fourth and nine in the fifth are both obscured by six at the top. Advancing forward is blocked, so is this the time for a gentleman to proceed forward? He can only retreat and cultivate his hidden qualities, waiting calmly for the right opportunity. Therefore, nine in the fifth says "only gradually," and nine in the fourth says "gradually," both directing their minds downward. Although nine in the fourth is in a high position, its mind is downward. However, nine in the fourth and nine in the fifth share similar virtue, and worldly affairs can only be accomplished through calm and gradual effort. Therefore, it says "there is a partner" and "there is a conclusion." Collected Commentaries also cite He Kai's saying: nine in the fifth and nine in the fourth are adjacent and compared, and nine in the fourth corresponds with nine in the fifth.

劓刖，志未得也。乃徐有說，以中直也。利用祭祀，受福也。程傳 始為陰掩。無上下之與，方困未得志之時也。徐而有說，以中直之道，得在下之賢，共濟於閒也，不曰中正與二合者，云“直”乃宜也，“直”比正意差緩，盡其減意，如“祭祀”然。以求天下之賢，則能亨天下之困，而亨受其福慶也。集說 陸氏希聲曰：困窮而通，德辨而明，中正道行，志則大遂，故“乃徐有說”也。

The Small Image Commentary explains the Nine in the Fifth: suffering a wound to the nose and a severed foot signifies that the mind's aspirations have not yet been fulfilled; gradually coming to joy is due to maintaining the middle and being upright; it is favorable to perform worship, as it is capable of receiving blessings. Cheng Yi's Commentary on the Changes states: the Nine in the Fifth was initially obscured by a yao of darkness, with neither above nor below offering support, which is precisely the time of hardship when the mind's aspirations are not yet realized. Gradually coming to joy is due to maintaining a middle and upright attitude, thus gaining the support of the virtuous below and overcoming difficulties together. The Image Commentary does not mention 'middle and upright' in conjunction with the Nine in the Second, because the term 'upright' is more appropriate: 'upright' is slightly less intense than 'upright and middle,' implying humility and sincere effort, just as in performing worship with reverence. With such an attitude in seeking the virtuous throughout the world, one can relieve the hardships of the world and thus enjoy the blessings that follow. Collected Sayings cite Lu Xisheng's statement: when in extreme hardship, one eventually achieves success; when one's virtue is discerned, clarity is attained; when the principle of middle and upright is promoted, the mind's aspirations are greatly realized, hence it is said 'only gradually does joy come.'

困于葛藟，未當也。動悔有悔吉，行也。程傳 為困所纏而不能變，未得其道也，是處之未當也。知動則得悔，遂有悔而去之，可出於困，是其行而吉也。集說 陸氏希聲曰：行而獲吉，故曰變乃通也。

The Small Image Commentary explains the line Six at the Top: being entangled by vines and thus trapped indicates improper handling; realizing that any movement will bring regret, one then generates a heart of repentance and thus attains good fortune, because one is willing to act. Cheng Yi's Commentary on the Changes says: being trapped by difficulties without being able to change indicates not having found the way out, which is improper handling. When one realizes that any movement will bring regret, one then generates a desire to repent and leaves the original place, thus escaping thepredicament, which is attaining good fortune through willing action. The collected interpretations cite Lu Xisheng saying: only by acting can one gain good fortune, hence when inpredicament one must change, and through change one can achieve passage.

木上有水，井。君於以勞民勸相。本義 木上有水，津潤上行，《井》之象也。“勞民”者以君養民，“勸相”者使民相養，皆取井養之義。程傳 木承水而上之，乃器汲水而出井之象，君子觀《井》之象，法《井》之德，以勞徠其民，而勸勉以相助之道也，勞徠其民，法《井》之用也，勸民使相助，法《井》之施也。

The Great Image Commentary says: There is water above trees, which is the image of the Well hexagram. The gentleman thus understands that he should comfort the people and encourage them to help each other. Zhu Xi's "Benyi" says: Water above trees represents the fluidity and upward movement of body fluids, which is precisely the physical image of the Well hexagram. "Comforting the people" comes from the ruler nurturing the people, while "encouraging mutual help" comes from the people nurturing each other, both derived from the meaning of well water nourishing people. Cheng Yi's "Yichuan Commentary on the Changes" says: A wooden vessel holds water and lifts it up, which is precisely the image of drawing water from a well with a vessel. The gentleman observes the image of the Well hexagram and follows the virtue of the well, using it to comfort and attract his people, and to encourage them to walk the path of mutual assistance. Comforting and attracting the people follows the function of the well; encouraging mutual help follows the giving nature of the well.

集說 張子曰：養而不窮，莫若勞民而勸相也。楊氏繪曰；水性潤下，能上潤於物者，井之用也。《朱於語類》云：木上有水，井，說者以為木是汲器，則後面卻有瓶，瓶自是瓦器，只是說水之津潤上行，至那木之杪，這便是井水上行之象。

The collected interpretations cite Zhang Zai saying: There is no better way than to comfort the people and encourage them to help each other, so that the nurturing function has no end. The collected interpretations also cite Yang Hui saying: The nature of water is to flow downward and moisten, but the function of a well is to reverse this and moisten things above. The "Zhu Zi Yu Le" records: "Water on a tree, well," and those interpreting the classics thought that "tree" refers to the tool for drawing water. However, the line statement later mentions "bottle," which is originally a ceramic vessel. Here it is simply saying that the moisture of water rises upward until it reaches the top of the tree, which is the symbolic image of the water in the well rising upward.

又云，草木之生，津潤皆卜行，直至樹末，便是木上有水之義，如菖蒲葉，每晨葉尾皆有水如珠顆，雖藏之密室亦然，非露水也，問如此則井之義與木上有水何預？曰：木上有水，便如水本在井底，卻能汲上來給人之食，故取象如此。李氏心傳曰：“勸相”，即相友相助相扶持之意。

The Shu Leizu records that the sap and moisture of plants flow upward, reaching the top of the tree, which is called "water on the wood." For example, the leaves of calamus gather dew-like droplets at their tips every morning, even when kept in a sealed room; this is not dew. Someone asked: If this is the case, how is the well related to "water on the wood"? Zhu Xi answered: "Water on the wood" is like water originally at the bottom of a well, yet being drawn up for drinking. Therefore, the image is taken from here. The collective commentary cites Li Xing's words: "Quan Xiang" means mutual friendship, mutual assistance, and mutual support.

案 《大象》“木上有水”，須以朱子之說為長，《彖傳》“巽乎水而上水”，則鄭氏桔槔之說，不妨並存也。“勞民”者，如巽風之布號令；“勸相”者，如坎水之相灌輸。

Li Guangdi remarked: The "Great Image" discusses "wood above water," and Zhu Xi's interpretation is the most coherent. As for the "Commentary on the Judgment" stating "flexible like water and rising with water," Zheng Xuan's explanation of using a桔槔 to draw water can be considered alongside Zhu's view. The term "laboring the people" is like the lower trigram Xun wind spreading orders; the term "encouraging and assisting each other" is like the upper trigram Kan water flowing and conveying to each other.

井泥不食，下也。舊井無禽，時舍也。本義 言為時所棄。程傳 以陰而居井之下，泥之象也，無水而泥，人所不食也，人不食，則水不上，無以及禽鳥，禽鳥亦不至矣。見其不能濟物，為時所舍置不用也，若能及離鳥，是亦有所濟也。“舍”，上聲，與《乾》之“時舍”音不同。集說 孔氏穎達曰：“下也”者，以其最在井下，故為“井泥”也。“時舍”也者，人既不食，禽亦不向，是一時共棄舍也。

The Small Image Commentary explains the line Six at the Beginning: The mud at the bottom of the well is not drinkable because it is at the very bottom; an abandoned well is not even visited by birds, because it has been abandoned by people. Zhu Xi's 'Benyi' says: This refers to it being abandoned by people at that time. Cheng Yi's 'Yichuan Commentary on the Changes' says: A yin line in the lowest position of the well represents the image of mud. Without water but only mud, people naturally do not drink it; if people do not draw water, the water cannot rise, and thus cannot be provided for birds, so the birds do not come. Therefore, it cannot help others and is thus abandoned by people at that time; if it could still benefit birds, then it would be considered as helping others. The character 'she' here is read in the rising tone, meaning to abandon, which is different from the reading in the 'Wenyan' of the Qian hexagram, which says 'time of abandonment'. The collected interpretations cite Kong Yingda's saying: The term 'xia' refers to its position at the very bottom of the well, thus becoming 'well mud'; the term 'shi she' refers to the fact that neither people drink from it nor birds come, which is a temporary abandonment by everyone.

井谷射鮒，無與也。程傳 井以上出為功，二陽剛之才，本可濟用，以在下而上無應援，是以下比而“射鮒”，若上有與之者，則當汲引而上，成井之功矣。集說 谷氏家傑曰：謂有泉而“無與”，與無泉而時棄者，自不可同也。

The Small Image Commentary explains the line Nine in the Second: drawing small fish from the cracks in the well wall is because there is no one above who corresponds with it. Cheng Yi's Commentary on the Changes says: a well is useful for bringing water up. Nine in the Second has the capable virtue of yang, originally able to benefit the world, but because it is in a lower position and there is no one above to correspond and support it, it can only descend to closely associate with Six at the Beginning, doing the small task of 'drawing small fish'. If there were someone above corresponding with it, it would be lifted up, achieving the function of the well. Collected Sayings cite Gu Jiajie's statement: this refers to Nine in the Second having spring water but no one to correspond with, which cannot be compared with the old well that originally had no spring water and was discarded by the people of the time.

井渫不食，行惻也。求王明，受福也。本義 “行惻”者，行道之人，皆以為惻。程傳 “井渫”，治而不見食，乃人有才知而不見用，以不得行為憂惻也。既以不 集說 趙氏汝楳曰：井不以不食為憂，賢者不以不遇而惻。“心惻”者，行人也，行汲之人，為之求王者之明也，求王之明，豈朋比以乾祿，為其見知於上，則福被生民，猶井汲而出，然後利及於人也。王氏申子曰：“井渫”而不為人所食，縱不自惻，行道之人，亦為之惻然矣。縱不求人之我用，人亦為之求之，以並受其福矣。

The Small Image Commentary explains the line Nine in the Third: When a well has been thoroughly cleaned but no one comes to drink from it, passersby feel sorrow for it. Seeking the king's discernment is to enable the blessing to descend. Zhu Xi's "Benyi" says: The term "xing ce" refers to the feeling of compassion that passersby have for it as they walk by. Cheng Yi's "Yichuan Commentary on the Changes" says: "Well xie" means that the well has been thoroughly cleaned but is not used by people, just as a person with ability and insight is not appointed to office. Because his aspirations cannot be realized, he feels sorrow and compassion. Since it is because of not — the original text here is missing. The "Jishuo" cites Zhao Ruyi's saying: A well does not worry because no one drinks from it, and a virtuous person does not grieve because he is not met with a wise ruler. What truly feels compassion is the passerby. Those who come to draw water pray for the king's discernment. Is seeking the king's discernment for the purpose of forming factions and seeking salary? It is only because once recognized by those in authority, the blessing can reach the people, just as when well water is drawn up, the benefit can be shared by people. The "Jishuo" also cites Wang Shenzi's saying: When a well is cleaned but not used by people, even if it itself does not feel sorrow, passersby will feel compassion for it. Even if a virtuous person does not actively seek appointment, others will strive to get him appointed so that everyone can share in the blessing.

井甃無咎，修井也。程傳 甃者，修治於井也，雖不能大其濟物之功，亦能修治不廢也，故“無咎”，僅能免咎而已，若在剛陽，自不至如是，如是則可咎矣。集說 虞氏翻曰：“修”，治也。以瓦甓壘井稱“甃”。蘇氏軾曰：“修”，潔也，陽為動為實，陰為靜為虛，泉者所以為井也，動也實也，井者泉之所寄也，靜也虛也。初六最下，故曰“泥”。上六最上，墳曰“收”。六四居其間而不失正，故曰“甃’。“甃”之於井，所以御惡而潔井也，井待是而潔，故“無咎”。

The Small Image Commentary explains the line six in the fourth: using bricks and stones to build the well wall will not bring calamity, because it is repairing the well. Cheng Yi's Commentary on the Changes says: "Gou" means to repair the well. Although line six in the fourth cannot achieve great benefits in helping others, it can still maintain and preserve the well so that it is not neglected, hence "no blame" — but this is only barely avoiding blame. If a strong yang line were in this position, it would naturally not stop at this level; stopping at this level would deserve criticism. The collected commentaries cite Yu Fan saying: "Repair" means to repair the well; using bricks and tiles to build the well wall is called "Gou." The collected commentaries also cite Su Shi saying: "Repair" means cleanliness. Yang is active and substantial, while yin is passive and empty. Spring water is what makes a well a well, and it is active and substantial; the well itself is where the spring water is stored, and it is passive and empty. Line six at the beginning is at the very bottom, so it is said "mud"; line six at the top is at the very top, so it is said "collect" (the original text mistakenly says "grave" instead of "collect"). Line six in the fourth is in the middle without losing its proper position, so it is said "Gou." Using bricks and stones to build the well wall is to block filth and keep the well clean; the well becomes clean through this process, hence "no blame."

寒泉之食，中正也。程傳 “寒泉”而可食，井道之至善者也，九五中正之德，為至善之義。案 《詩》云：“泉之竭矣，不云自中。”蓋不中則源不常裕而不寒也。又云：“冽彼下泉，浸彼苞蕭”，蓋不正則流不逮下而不食也。元吉在上，大成也。程傳 以大善之吉在卦之上，井道之大成也，井以上為成功。

The Small Image Commentary explains the Nine in the Fifth: clear and cool spring water is drinkable because the Nine in the Fifth is both central and upright. Cheng Yi's Commentary on the Changes says: spring water is clear and cold and can be drunk, which is the most complete state of a well; the Nine in the Fifth possesses the virtue of being central and upright, which corresponds exactly to this most complete meaning. Li Guangdi comments: The Book of Poetry, Great Yamen, Zhao Min says, "The spring has dried up, not flowing from the middle," meaning that when a spring dries up, is it not because the source in the middle has first dried up? This shows that without the principle of center, the source will not remain abundant and the water will not be cool. The Book of Poetry, Cao Feng, Xia Quan also says, "Cold is the lower spring, soaking the bundle of wild grass," meaning that the cold lower spring only soaks a bundle of wild grass. This shows that without the principle of uprightness, the water will not flow down to the lower parts and thus will not be used by people. Below is the Small Image Commentary for the Six at the Top: "Original good fortune at the top, great completion." Cheng Yi's Commentary on the Changes says: the greatest good fortune appears at the topmost line of the entire hexagram, which is the great completion of the well's function; a well is considered successful when it brings water to the top.

澤中有火，革，君子以治曆明時。本義 四時之變，革之大者。程傳 水火相息為革。“革”，變也。君子觀變革之象，推日月星辰之遷易，以治曆數，明四時之序也。夫變易之道，事之至大，理之至明，跡之至著，莫如四時。觀四時而順變革，則“與天地合其序”矣。集說 虞氏翻曰：曆象，謂日月星辰也。“天地革而四時成”，故“君子以治曆明時”也。《朱子語類》云：“治曆明時”，非謂歷當改革，蓋四時變革中，便有個治曆明時的道理。

The Great Image Commentary says: A marsh containing fire is the Hexagram of Change; thus, the gentleman understands that he should reform the calendar to clarify the four seasons. Zhu Xi's original meaning says: The change of the four seasons is the greatest form of change. Cheng Yi's Yichuan Commentary on the Changes says: Water and fire mutually increase and decrease, thus forming "Change." "Change" is transformation. The gentleman observes the image of transformation, calculates the movement and change of the sun, moon, and stars, and uses this to reform the calendar and clarify the order of the four seasons. The principle of change, in terms of importance, clarity, and obviousness, is surpassed by none other than the four seasons. Observing the four seasons and following the changes is to achieve what the Wenyan of the Qian hexagram says: "To harmonize with the order of heaven and earth." The collected interpretations cite Yu Fan saying: The term "calendar and celestial phenomena" refers to the sun, moon, and stars. The Commentary on the Judgment says: "Heaven and earth change, and the four seasons are formed," so the Great Image Commentary says: "The gentleman reforms the calendar and clarifies the seasons." The Zhuzi Yulu records: What is meant by "reforming the calendar and clarifying the seasons" is not that the calendar should be reformed, but that within the change of the four seasons, there is inherently the principle of reforming the calendar and clarifying the seasons.

鞏用黃牛，不可以有為也。程傳 以初九時位才皆不可以有為，故當以中順自固也。集說 胡氏璦曰：凡革之道，必須巳日，然後可以革之也，民固即日而未孚。可遽革之乎，故但可固守中順，未可大有所為。

The Small Image Commentary explains the initial line, "Using yellow ox hides to bind tightly," meaning that at this time, one should not yet take action. Cheng Yi's Commentary on the Changes states that the initial line lacks the right timing, position, and ability to act, so one should maintain a centered and compliant attitude to remain steady. The collected interpretations cite Hu Yuan's view: any change must wait until the "Si day" before action can be taken. People on the first day of an event have not yet been convinced, so how can one hastily initiate change? Therefore, at this time, one can only firmly hold to the centered and gentle position and should not act greatly.

巳日革之，行有嘉也。程傳 巳日而革之，征則吉而無咎者，行則有嘉慶也，謂可以革天下之弊，新天下之事，處而不行，是無救弊濟世之心，失時而有咎也。集說 俞氏琰曰：未當革而遽往，適以滋弊耳，何嘉之有？必往於巳日當革之時，則其行有嘉美之功。“行”釋“徵”字，“嘉”釋“吉無咎”。

The Small Image Commentary explains the line six two: acting on the day of Si will lead to a good outcome. Cheng Yi's Commentary on the Changes says: waiting until the day of Si to initiate change, going forward will be auspicious and without misfortune, because the action itself brings good fortune—this means the ability to eliminate the accumulated evils of the world and renew its affairs. If one remains seated and refuses to act, then it shows a lack of concern for the welfare of the world and missing the opportunity, which leads to a mistake. The collected interpretations cite Yu Yan saying: if one acts rashly before the proper time for change, it will only breed problems, how can one speak of good fortune? One must act on the day of Si, the proper time for change, so that the action will bring good results. The Image Commentary uses the word 'act' to explain the term 'proceed' in the line statement, and uses the word 'good' to explain the term 'auspicious without misfortune'.

革言三就，又何之矣。本義 言巳審。程傳 稽之眾論，至於“三就”：事至當也，又何之矣，乃俗語更何往也！如是而行，乃順理時行，非己之私意所欲為也，必得其宜矣。集說 徐氏幾曰：初未可革，二乃革之，三則變革之事成矣。凡事詳審，至再至，三則止矣，又何往焉。

The Small Image Commentary explains the line Nine in the Third: The discussions about change have been carefully considered three times and are now settled; where else should one go? Zhu Xi's "Benyi" says: This refers to the fact that the considerations have been thoroughly complete. Cheng Yi's "Yichuan Commentary on the Changes" says: All the opinions of people have been examined until "three times," and the matter has been handled very properly; "where else should one go?" In the common phrase of that time, it means asking where else to go. To act in this way is to follow the principles and the current situation, not driven by one's own private desires, and it is certain to achieve the appropriate place. The collected interpretations cite Xu Ji saying: Initially, at Nine at the Beginning, change is not yet possible; at Six in the Second, change begins; by the time we reach Nine in the Third, the matter of change is completed. In all affairs, after careful and repeated examination, by the second or third time, one should stop; where else should one go?

改命之吉，信志也。程傳 改命而吉，以上下信其志也。誠既至，則上下信矣，革之道，以上下之信為本，不當不孚則不信，當而不信，猶不可行也，況不當乎。集說 龔氏煥曰：“信志”，即“有孚”之謂。革以“有孚”為本，信足以孚乎人心，則可以“改命”而得吉矣。

The Small Image Commentary explains the line nine in the fourth: changing the mandate and achieving good fortune is because both above and below believe in his aspirations. Cheng Yi's Commentary on the Changes says: changing the mandate and achieving good fortune is due to the trust of both above and below in his aspirations. When sincerity is fully realized, both above and below will naturally be convinced. The way of change relies fundamentally on the trust of above and below: if the measures are improper and sincerity is lacking, people will not believe; even if the measures are proper but one cannot gain the trust of others, the matter cannot be carried through, let alone when the measures themselves are improper. The collected interpretations cite Gongsuan's saying: the term 'trust in aspirations' refers to 'having sincerity' mentioned in the line statement. Change relies fundamentally on 'having sincerity'; sincerity is sufficient to move the hearts of people, thus enabling one to 'change the mandate' and achieve good fortune.

大人虎變，其文炳也。程傳 事理明著，若虎文之炳煥明盛也，天下有不孚乎。集說 俞氏琰曰：虎之斑文大而疏朗，革道已成，事理簡明，如虎文之炳然也。

The Small Image Commentary explains the Nine in the Fifth: A great person transforms as a tiger shedding its old fur, appearing brilliantly renewed, his literary brilliance shining brightly. Cheng Yi's Commentary on the Changes says: The principles and affairs are clearly evident and prominent, like the bright and vivid patterns on a tiger's skin, vast and splendid, so how could there be anyone in the world who does not believe in it? The Collected Commentary cites Yu Yan's saying: The patterns on a tiger's body are large and sparse; the way of transformation has been completed, and the principles are clear and concise, just like the bright patterns on a tiger's skin.

君子豹變，其文蔚也。小人革面，順以從君也。程傳 君子從化遷善，成文彬蔚，章見於外也，中人以上，莫不變革，雖不移之小人，則亦不敢肆其惡。革易其外，以順從君上之教令，是革面也，至此革道成矣。小人勉而假善，君子所容也，更往而治之，則凶矣。

The Small Image Commentary explains the line Six at the Top: A gentleman changes like a leopard shedding its fur, his elegance and refinement becoming more exquisite; a petty person alters his appearance, conforming to the superior ruler. Cheng Yi's Commentary on the Changes says: A gentleman follows the moral teachings and moves toward goodness, cultivating a refined and flourishing appearance, which shines outward. Those with above-average ability will not fail to change; even those with stubborn natures dare not indulge in wrongdoing anymore, and can only alter their outward appearance to comply with the ruler's commands. This is called 'changing the face.' At this point, the way of change is complete. Petty persons who merely pretend to be good are something a gentleman can tolerate; if further punishment is applied, calamity will follow.

集說 張子曰：以柔為德，不及九五剛中炳明，故但文章蔚縟，能使小人改觀而從也。呂氏大臨曰：上六與九五，皆革道已成之時。虎之文修大而有理，豹之文密茂而成斑，其文炳然，如火之照而易辨也，其文蔚然，如草之暢茂而叢聚也。俞氏琰曰：小人居革之終，幡然向道，以順從君，無不心悅而誠服，或者乃謂而革而心不革，非也。

The collected interpretations cite Zhang Zai's saying: the sixth line at the top, being gentle and compliant, has the virtue of a cultivated nature, but it cannot match the ninth line at the fifth position, which is strong and vigorous, upright and radiant. Therefore, it can only achieve elaborate and dense ornamentation, sufficient to change the perception of petty people and lead them to follow. The collected interpretations also cite Lü Daolin's saying: the sixth line at the top and the ninth line at the fifth position are both in the stage when the process of change has already been completed. The tiger's pattern is long and broad with order, while the leopard's pattern is dense and flourishing with spots. Saying "its ornamentation is brilliant" refers to the light of fire being easily recognizable; saying "its ornamentation is splendid" refers to wild grass growing luxuriantly and densely clustered. The collected interpretations also cite Yu Yan's saying: petty people, at the final stage of change, suddenly turn their hearts toward the right path, and follow the sovereign, without any reluctance or dissatisfaction. Some people, however, claim that they only change their appearance but not their inner thoughts, which is an incorrect view.