The Great Strength Hexagram (Heaven below, Thunder above)

《大壯》，《序卦》：“遁者退也，物不可以終遁，故受之以大壯。”遁為違去之義，壯為進盛之義。遁者，陰長而陽遁也。大壯，陽之壯盛也。衰則必盛，消息相須，故既遁則必壯，大壯所以次遁也。為卦，震上乾下。乾剛而震動，以剛而動，大壯之義也。剛陽大也，陽長已過中矣。大者壯盛也。又雷之威震而在天上，亦大壯之義也。

The hexagram "Da Zhuang" is explained in the "Xu Gua Zhuan" as: "Dun means to retreat; things cannot continue to retreat, so it is followed by Da Zhuang." "Dun" means to depart from and turn away, while "Zhuang" signifies advancement and vigorous growth. The hexagram "Dun" represents the gradual increase of yin and the retreat of yang; "Da Zhuang," on the other hand, represents the vigorous strength of yang. After decline, there must be renewal and prosperity, for decrease and increase depend on each other. Therefore, after retreating, there must be a turn toward vigorous growth, which is why "Da Zhuang" follows "Dun." In terms of the structure of the hexagram, it is Zhen above and Qian below: Qian is strong and vigorous, while Zhen signifies movement and action. With a strong and vigorous nature and active movement, this precisely expresses the meaning of "Da Zhuang." Yang is "da" (great), and in this hexagram, four yang lines grow from the bottom, having already surpassed the middle line of six. The phrase "da zhe zhuang sheng" (greatness signifies vigorous growth) refers precisely to this. Moreover, thunder resounding high in the sky also signifies great strength and vigor.

大壯：利貞。大壯之道，利於貞正也。大壯而不得其正，強猛之為耳，非君子之道壯盛也。《彖》曰：大壯，大者壯也，剛以動故壯。所以名大壯者，謂大者壯也。陰為小，陽為大。陽長以盛，是大者壯也。下剛而上動，以乾之至剛而動，故為大壯。為大者壯，與壯之大也。

The Hexagram Statement of the Great Strength says: "Great Strength: Favorable to uprightness." The way of great strength is suitable for maintaining uprightness. If one is strong but cannot attain uprightness, then it is merely displaying strength and force, which is not the strength of the gentleman. The Commentary on the Judgment says: "Great Strength means great strength. It is called great strength because of the strong yang that moves." This hexagram is called "Great Strength" because the great side has become strong. Yin is small, yang is great. The yang energy grows and reaches its peak, which is the great side becoming strong. The lower trigram is strong and the upper trigram is shaking, with the strong yang of Qian moving, hence it is called "Great Strength." This statement includes both the meaning of "the great side is strong" and the meaning of "great strength."

大壯利貞，大者正也。正大而天地之情可見矣。大者既壯，則利於貞正。正而大者道也，極正大之理，則天地之情可見矣。天地之道，常久而不已者，至大至正也。正大之理，學者默識心通可也。不云大正，而云正大，恐疑為一事也。《象》曰：雷在天上，大壯，君子以非禮弗履。雷震於天上，大而壯也。君子觀大壯之象，以行其壯。君子之大壯者，莫若克己復禮。古人云：“自勝之謂強。”《中庸》於“和而不流”“中立而不倚”，皆曰“強哉矯”“赴湯火”“蹈白刃”，武夫之勇可能也。至於克己復禮，則非君子之大壯不可能也，故云：君子以非禮弗履。

The Commentary on the Judgment says: "The Great Strength benefits by uprightness. Greatness is correctness. Correctness and greatness are great, and the truth of heaven and earth can be seen." When the great aspect is already strong, it should maintain uprightness. Only when it is both correct and great is it called "the Way." Investigating the principle of correctness and greatness to its utmost, the true nature of heaven and earth can be perceived. The reason heaven and earth can continue endlessly is precisely because they are both great and correct. This principle of correctness and greatness, scholars need only silently understand and internally integrate. Here it says "correctness and greatness" rather than "greatness and correctness" to prevent people from mistaking "correctness" and "greatness" as one thing. The Great Strength in the Great Image says: "Thunder above the sky, Great Strength. The gentleman thus avoids actions not in accordance with propriety." Thunder resounding above the sky, powerful and strong. The gentleman observes the image of Great Strength and thus understands where to apply his strength: the true Great Strength of the gentleman is nothing more important than restraining desires and restoring propriety. Ancients said, "Only those who conquer themselves are strong." The Doctrine of the Mean speaks of "harmonious yet not yielding" and "standing in the middle without leaning," both praised as "strong indeed." As for plunging into boiling water or stepping on a blade, that is something a warrior's courage can achieve, but restraining oneself and restoring propriety, unless it is the Great Strength of the gentleman, it cannot be done. Therefore, it says, "The gentleman avoids actions not in accordance with propriety"—anything not in accordance with propriety, he will not take a single step.

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

The hexagram "Kun" is explained in the "Xugua Zhuan" as: "When ascending without ceasing, one must eventually become exhausted, hence it is followed by the hexagram of 'Kun'." Ascending means moving from the lower to the upper, relying on effort to advance. If one continues to exert effort without stopping, exhaustion is inevitable, so the hexagram of "Sheng" is followed by the hexagram of "Kun." "Kun" means exhaustion and poverty. In terms of the structure of the hexagram, Dui is above and Kan is below: water located above the marsh would mean water within the marsh; now, water is below the marsh, resulting in a dry and empty appearance, which symbolizes exhaustion. Furthermore, Dui is a yin line above and Kan is a yang line in the middle—Six at the top presses down upon two yang lines, while Nine in the Second is trapped between two yin lines—both situations involve yang strength being concealed by yin weakness. This is called the hexagram of "Kun." This precisely represents the situation of a gentleman being obscured and oppressed by petty men, leading to a state of hardship.

困：亨，貞大人吉，無咎，有言不信。如卦之才，則困而能亨，且得貞正，乃大人處困之道也，故能吉而無咎。大人處困，不唯其道自吉，樂天安命，乃不失其吉也。況隨時善處，復有裕乎。有言不信，當困而言，人誰信之。《彖》曰：困，剛揜也。卦所以為困，以剛為柔所掩蔽也。陷於下而掩於上，所以困也。陷亦揜也。剛陽君子而為陰柔小人所掩蔽，君子之道困窒之時也。

The Hexagram of "Obstruction" states: "Obstruction: favorable, firm adherence brings good fortune, no blame, words are not believed." With this hexagram's nature, one can still be favorable even in困境, and maintain firmness, which is the way of the great man to deal with困境, thus achieving good fortune without blame. When the great man is in困境, not only is the path he follows inherently good, but he also remains content with fate and accepts his circumstances, so he does not lose his good fortune; moreover, he can respond appropriately at any time, leaving him with ample room. As for "words are not believed," it means that when one is in困境, who would believe his words? The Commentary on the Judgment says: "Obstruction is due to the concealment of the strong." This hexagram is called "Obstruction" because the yang is concealed by the yin: Nine Two is trapped below, and Six at the Top presses above, thus causing obstruction. "Trapped" is actually a form of concealment. The yang gentleman is concealed by the yin petty person, which is precisely the time when the gentleman's path is obstructed.

險以說，困而不失其所亨，其唯君子乎！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。貞大人吉，以剛中也。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，則遇困而失其正矣。

The Commentary on the Judgment says: "Difficulties bring joy, being in困境 without losing the way to success, this is the way of the gentleman!" This refers to the quality of the hexagram in dealing withpredicament. The lower trigram is Kan, representing danger, while the upper trigram is Dui, representing joy. Thus, one is in danger yet still able to be joyful: even in hardship and adversity, one remains content and accepts one's fate, maintaining a tranquil happiness. Although the situation is difficult, one remains true to righteousness, so the path one follows naturally becomes smooth. This is what is meant by "being inpredicament without losing the way to success." Only the gentleman can achieve this. Conversely, if the situation is naturally difficult yet one is prosperous, then although one is successful, it is actually one's path that is restricted. Here, "gentleman" and "great man" are used interchangeably. The Commentary on the Judgment also says: "The upright great man is auspicious, because of his strength and uprightness." Being inpredicament yet maintaining uprightness is why the great man is auspicious, relying on the principle of being strong yet moderate. The lines nine in the fifth and nine in the second exemplify this. If one is not strong and moderate, one will lose one's uprightness when encountering difficulties.

有言不信，尚口乃窮也。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。《象》曰：澤無水，困，君子以致命遂志。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，隕穫於窮厄，所守亡矣，安能遂其為善之志乎？

The Commentary on the Judgment says: "If one speaks but is not believed, relying on words will lead to ruin." When a person is in a difficult situation, others do not believe what he says; trying to get out ofpredicament by talking is exactly what leads him to a dead end. This hexagram uses the nature of兑 (Joy) in a state of困 (difficulty), for兑 represents speech and words, so it specifically warns against over-relying on speech. The Great Image of the hexagram困 says: "A marsh without water signifies困; the gentleman thus follows the principle of giving up his life to fulfill his aspirations." A marsh without water is the image of困. When a gentleman is inpredicament, he has already done all he can in terms of planning and strategy, yet still cannot escape. At this point, it is the matter of fate; he should thoroughly understand his fate and accept it calmly, thus fulfilling his aspirations. If one understands that fate is meant to be this way, then difficulties and troubles cannot shake his mind, and he will simply do what is right. But if one does not understand fate, he will be afraid in dangerous situations and give in to despair in hardship, losing what he holds dear, and how can he then fulfill his good aspirations?

初六，臀困于株木，入于幽谷，三歲不覿。六以陰柔處於至卑，又居坎險之下，在困不能自濟者也。必得在上剛明之人為援助，則可以濟其困矣。初與四為正應，九四以陽而居陰為不正，失剛而不中，又方困於陰揜，是惡能濟人之困。猶株木之下，不能蔭覆於物。株木，無枝葉之木也。四近君之位，在他卦不為無助，以居困而不能庇物，故為株木。臀，所以居也。臀困于株木，謂無所庇而不得安其居，居安則非困也。入于幽谷，陰柔之人，非能安其所遇，既不能免於困，則益迷暗妄動，入於深困。幽谷，深暗之所也。方益入於困，無自出之勢，故至於三歲不覿，終困者也。不覿，不遇其所亨也。

The line statement for the first line (Initial Six) says: "The buttocks are trapped beneath a tree stump, entering a deep valley, and for three years there is no meeting." Initial Six, with its yin and flexible nature, is in the most humble position and also at the very bottom of the Kan trigram, which represents danger. This is a person who is deeply trapped and unable to save himself. He must receive assistance from a superior who is strong and wise in order to escape. Initially, Initial Six and Nine in the Fourth are in a proper responding relationship, but Nine in the Fourth, with a yang line in a yin position, is not in the correct place. It has lost the protection of yang strength and is not in the center. It is itself being blocked by yin and is trapped, so how can it help others in trouble? It is like a bare tree stump, which cannot hide anything. "Straw tree" refers to a tree stump without branches. Nine in the Fourth is in a position close to the ruler, and in other hexagrams it is not without support. However, because it is itself in a state of confinement, it cannot protect others, so it is compared to a tree stump. "Buttocks" refers to the part of the body used for sitting. "The buttocks are trapped beneath a tree stump" means there is no shelter and sitting is unstable. If sitting is stable, then it would not be considered trapped. As for "entering a deep valley": a yin and flexible person cannot be content with his situation. Since he cannot avoid hardship, he becomes even more confused and restless, and plunges deeper into trouble. "Deep valley" refers to a dark and secluded place. He is gradually sinking deeper and has no momentum to escape, so he reaches the point of "three years without meeting," becoming someone who is trapped for life. "No meeting" means he will never encounter an opportunity for success.

《象》曰：入于幽谷，幽不明也。幽，不明也，謂益入昏暗，自陷於深困也。明則不至於陷矣。九二，困于酒食，朱紱方來，利用亨祀，征凶，無咎。酒食，人所欲而所以施惠也。二以剛中之才，而處困之時，君子安其所遇，雖窮厄險難，無所動其心，不恤其為困也。所困者，唯困於所欲耳。君子之所欲者，澤天下之民，濟天下之困也。二未得遂其欲、施其惠，故為困于酒食也。大人君子懷其道而困於下，必得有道之君求而用之，然後能施其所蘊。二以剛中之德困於下，上有九五剛中之君，道同德合，必來相求，故云朱紱方來。方來，方且來也。朱紱，王者之服，蔽膝也。以行來為義，故以蔽膝言之。

The Small Image Commentary says: "Entering the dark valley, darkness prevails." "Darkness" means lack of clarity, indicating that he is moving deeper into darkness, trapping himself in an even more difficult situation. If one's mind is clear, he would not fall into such a plight. The line statement of the second line says: "Confined by food and drink, the red sash will come, it is advantageous to hold sacrificial rites, going on a mission brings danger, but there is no blame." Food and drink are things that everyone desires, and they are also used to bestow benefits upon others. The second line has the virtue of being strong and upright, yet he is in a difficult situation. A gentleman remains content with his circumstances, and even when facing hardship and adversity, his heart remains unmoved. He does not dwell on his own difficulties; what troubles him is that his aspirations are not yet realized. A gentleman's aspiration is to benefit the people and relieve the suffering of the world. Since the second line is still unable to fulfill his aspirations and bestow his benefits, it is said "confined by food and drink." A gentleman who holds the Way and is in a low position must wait for a virtuous ruler to come and seek him out before he can realize his ambitions. The second line, with the virtue of being strong and upright, is in a low position, but above him is the fifth line, a strong and upright ruler. Since their ways and virtues are in harmony, they will surely seek each other out, hence "the red sash will come." "Will come" means it is about to arrive. "Red sash" refers to the garment of a king, specifically the ceremonial apron worn in front. This term is used because it conveys the meaning of "coming and going."

利用亨祀，亨祀，以至誠通神明也。在困之時，利用至誠，如亨祀然，其德既誠，自能感通於上。自昔賢哲困於幽遠，而德卒升聞，道卒為用者，惟自守至誠而已。征凶無咎，方困之時，若不至誠安處以俟命，征而求之，則犯難得凶，乃自取也，將誰咎乎。不度時而征，乃不安其所，為困所動也。失剛中之德，自取凶悔，何所怨咎？諸卦二五以陰陽相應而吉，惟《小畜》與《困》，乃厄於陰，故同道相求：《小畜》，陽為陰所畜；《困》，陽為陰所揜也。

As for "utilizing sincerity in sacrifices": "sacrifices" here refers to "offering reverence," which means using utmost sincerity to connect with the divine. When one is in a state of hardship, it is most appropriate to display such sincerity, as if performing a ritual offering. If one's virtue is genuinely sincere, it naturally leads to communication with higher powers. Throughout history, the virtuous who were in remote and obscure places yet eventually gained recognition in the court and their principles eventually found application in the world, relied solely on maintaining the utmost sincerity. As for "dangerous ventures bring no blame": during times of hardship, if one cannot remain sincere and patiently wait for the right moment, but instead rushes to seek help, that is like taking risks and inviting misfortune. Who can blame them? Acting without considering the situation and rushing forward shows that they cannot settle in their position and are disturbed by the difficulties; they have abandoned the virtue of firmness and uprightness. All misfortunes and regrets are self-inflicted, so what is there to blame or complain about? In most hexagrams, the second and fifth lines are often auspicious because yin and yang correspond with each other. However, the hexagrams of "Small Accumulation" and "Impediments" are hindered by yin lines, so they rely on mutual support among like-minded people: "Small Accumulation" is when yang is restrained by yin, and "Impediments" is when yang is obscured by yin.

《象》曰：困于酒食，中有慶也。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。六三，困于石，據于蒺藜，入于其宮，不見其妻，凶。六三以陰柔不中正之質，處險極而用剛。居陽，用剛也，不善處困之甚者也。石，堅重難勝之物。蒺藜，刺不可據之物。三以剛險而上進，則二陽在上，力不能勝，堅不可犯，益自困耳，困于石也。以不善之德，居九二剛中之上，其不安猶藉刺，據于蒺藜也。進退既皆益困，欲安其所，益不能矣。宮，其居所安也。妻，所安之主也。知進退之不可，而欲安其居，則失其所安矣。進退與處皆不可，唯死而已，其凶可知。

The Small Image Commentary says: "Being confined by food and drink, there is a celebration within." Although Nine in the Second is confined by unfulfilled aspirations and unable to benefit others, he maintains the virtue of uprightness and staying in the center. In the end, he will surely achieve success and bring blessings. Even if the situation is temporarily unsmooth, maintaining the virtue of the center is still the way of the gentleman. When success comes, blessings will naturally follow. The Line Statement of Six in the Third says: "Being confined by stone, resting on thorned plants, entering his dwelling, not seeing his wife, misfortune." Six in the Third, with a nature that is both yin and not in the center or proper position, is at the extreme of the lower trigram Kan, which represents danger, yet still acts with force. Since it is a yin line in a yang position, it is acting forcefully, which is how one who is in a difficult situation handles it extremely poorly. "Stone" refers to something hard and heavy, which cannot be moved. "Thorned plants" refer to something with sharp spikes, which is uncomfortable to sit on. Six in the Third, with a forceful and dangerous attitude, tries to move upward, but there are Nine in the Fourth and Nine in the Fifth above, which are strong and unyielding. As a result, he is confined even more, which is "being confined by stone." He uses an improper virtue to press upon the upright and centered Nine in the Second, sitting in an unstable position like resting on thorned plants, which is "resting on thorned plants." Whether advancing or retreating, he is confined. Trying to settle down is even more impossible. "Dwelling" is his place of residence, and "wife" is the mainstay of his household. Knowing that both advancing and retreating are impossible, he still tries to settle in his position, and even loses the support he relied on. There is no way forward, no way back, and no way to settle. Only death remains, and the danger is evident.

《繫辭》曰：“非所困而困焉，名必辱；非所據而據焉，身必危。既辱且危，死期將至，妻其可得見耶。”二陽不可犯也，而犯之以取困，是非所困而困也。名辱，其事惡也。三在二上，固為據之，然苟能謙柔以下之，則無害矣；乃用剛險以乘之，則不安而取困，如據蒺藜也。如是，死其將至，所安之主可得而見乎。《象》曰：據于蒺藜，乘剛也；入于其宮，不見其妻，不祥也。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。

The Great Treatise says: "If one is not in a situation of difficulty but finds himself in one, his reputation will surely suffer; if one is not in a position of support but takes it, his life will surely be in danger. If both reputation and life are ruined, death is near, how can he even see his wife?" Originally, the two yang lines were not to be disturbed, yet he deliberately disturbed them, thus causing himself to be trapped, which is "being in a situation of difficulty when it is not appropriate." His reputation suffers because the actions he takes are inherently evil. The line six in the third is above the line nine in the second, so in form it is "taking hold" of it; however, if it could be humble and gentle, and stay below it, there would be no harm. But now it uses a strong and dangerous attitude to dominate over the line nine in the second, causing restlessness and self-imposed difficulties, like sitting on thorns. In this way, death is approaching, and the master he relies on will no longer be seen. The Small Image Commentary says: "Sitting on thorns, riding on strength; entering his house, not seeing his wife, an ill omen." "Sitting on thorns" refers to its position above the strong yang line nine in the second, unstable as if sitting on thorns. "Ill omen" is an ominous sign; losing the support he relies on is an ill result, hence "not seeing his wife" is an ill omen.

九四，來徐徐，困于金車，吝，有終。唯力不足故困，亨困之道，必由援助。當困之時，上下相求，理當然也。四與初為正應，然四以不中正處困，其才不足以濟人之困。初比二，二有剛中之才，足以拯困，則宜為初所從矣。金，剛也。車，載物者也。二以剛在下載己，故謂之金車。四欲從初而阻於二，故其來遲疑而徐徐，是困于金車也。

Nine in the Fourth Line Statement says: "Coming slowly, trapped by the golden carriage, hardship, but with a conclusion." It is precisely because of insufficient strength that there is difficulty, and the way to resolve the difficulty must rely on external help; when in difficulty, mutual assistance between above and below is natural. Nine in the Fourth is in a correct response with Six at the Beginning, but Nine in the Fourth, with its unbalanced and improper nature, is in a difficult situation and lacks the ability to help others. Six at the Beginning is closely adjacent to Nine in the Second, and Nine in the Second has the talent of being strong and upright with a central position, sufficient to rescue from difficulty, so Six at the Beginning should naturally follow Nine in the Second. "Gold" represents strength, and "carriage" is something that carries things; Nine in the Second, with its yang strength, is located below Six at the Beginning and carries it, hence it is called "golden carriage." Nine in the Fourth wishes to go to Six at the Beginning but is blocked by Nine in the Second, so it comes slowly and hesitantly, which is called "trapped by the golden carriage."

己之所應，疑其少己而之他，將從之，則猶豫不敢遽前，豈不可羞吝乎？有終者，事之所歸者正也。初四正應，終必相從也。寒士之妻，弱國之臣，各安其正而已，苟擇勢而從，則惡之大者，不容於世矣。二與四皆以陽居陰，而二以剛中之才，所以能濟困也。居陰者，尚柔也；得中者，不失剛柔之宜也。《象》曰：來徐徐，志在下也，雖不當位，有與也。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。

Nine in the Fourth is doubtful about its proper response, suspecting that the one it should correspond with is insufficient, and thus considers turning to someone else. It wishes to follow but hesitates and does not dare to move forward directly. Is this not a matter of shame and regret? The statement that it has a "good ending" is because the final outcome lies in the "correct" (zheng). Initially, Six at the Beginning and Nine in the Fourth were meant to correspond properly, and in the end they will certainly follow each other. It is like a poor scholar's wife or a weak state's minister, each content with their own position. If one were to change allegiance based on the size of power, that would be a great wrongdoing, unacceptable by the world. Both Nine in the Second and Nine in the Fourth are yang lines in yin positions, but Nine in the Second possesses the virtue of firmness and upholding the center, thus being able to rescue from difficulties. Occupying a yin position signifies the value of softness; attaining the center means that the balance between firmness and softness is properly maintained. The Small Image Commentary says, "Coming slowly, the mind is directed downward; although not in the proper position, there is a corresponding partner." Nine in the Fourth should correspond with Six at the Beginning but is separated by Nine in the Second, so its mind is directed downward seeking help, thus coming slowly; although its position is not proper and thus not complete, it originally corresponds with Six at the Beginning and has mutual connection, so it will ultimately have a good result.

九五，劓刖，困于赤紱，乃徐有說，利用祭祀。截鼻曰劓，傷於上也。去足為刖，傷於下也。上下皆揜於陰，為其傷害，劓刖之象也。五，君位也。人君之困，由上下無與也。赤紱，臣下之服，取行來之義，故以紱言。人君之困，以天下不來也，天下皆來，則非困也。五雖在困，而有剛中之德，下有九二剛中之賢，道同德合，徐必相應而來，共濟天下之困，是始困而徐有喜說也。

The line statement of the fifth line says: "Nose cut off, foot cut off, trapped by a red sash, then gradually relieved, suitable for worship." Cutting off the nose is called "ni," which refers to injury at the upper part; cutting off the foot is called "yue," which refers to injury at the lower part. The fifth line is trapped by the upper sixth line and the lower third line, suffering injury at both ends, which is the image of "ni" and "yue." The fifth line represents the ruler's position. The ruler is trapped because neither the upper nor the lower supports him. "Red sash" refers to the clothing of ministers, and it is used to indicate "coming and going," hence the term "red sash." The ruler's being trapped is due to the fact that the virtuous talents of the world do not come to him. If all the world comes to him, then he would not be trapped. Although the fifth line is in a state of being trapped, it possesses the virtue of being strong and upright, and it is supported by the second line, which is also a strong and upright virtuous person. The two share the same path and virtue, and gradually they will respond to each other and jointly relieve the suffering of the world. This is the initial difficulty gradually turning into joy.

利用祭祀，祭祀之事，必致其誠敬，而後受福。人君在困時，宜念天下之困，求天下之賢，若祭祀然，致其誠敬，則能致天下之賢，濟天下之困矣。五與二同德，而云上下無與，何也？曰：陰陽相應者，自然相應也，如夫婦骨肉，分定也。五與二皆陽爻，以剛中之德，同而相應，相求而後合者也。如君臣朋友，義合也。方其始困，安有上下之與？有與，則非困，故徐合而後有說也。二雲享祀，五雲祭祀，大意則宜用至誠，乃受福也。祭與祀享，泛言之則可通，分而言之，祭天神，祀地祗，享人鬼。五君位言祭，二在下言享，各以其所當用也。

As for "utilizing worship": worship must be conducted with full sincerity and devotion, only then can one receive blessings. When a ruler is in a difficult situation, he should be mindful of the hardships of the people, seek out the virtuous talents throughout the land, and approach them with the same sincerity as in worship. In this way, he can attract the virtuous from all over the country and relieve the people's distress. Someone may ask: since the qualities of the Nine in the Fifth and the Nine in the Second are the same, why does it say that neither has someone above nor below to support him? The answer is: yin and yang correspond naturally, just as husband and wife or close relatives do, their roles are already determined. The Nine in the Fifth and the Nine in the Second are both yang lines, but they correspond through their shared virtue and mutual spirit. They need to seek each other out before they can come together, just as a ruler and a minister or friends do, united by righteousness. When he first falls into difficulty, how can there be someone above or below to support him? If there were already people to support him from the beginning, then he would not be in difficulty. Therefore, only after gradually coming together can there be joy. The Nine in the Second says "sacrifice" while the Nine in the Fifth says "worship," both emphasizing the need for utmost sincerity to receive blessings. "Worship" and "sacrifice" and "sacrifice" can be used generally interchangeably. However, when distinguished, "worship" refers to heavenly deities, "sacrifice" refers to earth spirits, and "sacrifice" refers to human spirits. The Nine in the Fifth, being in the position of a ruler, says "worship," while the Nine in the Second, being in a lower position, says "sacrifice," each using the term appropriate to their position.

《象》曰：劓刖，志未得也；乃徐有說，以中直也；利用祭祀，受福也。始為陰揜，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，共濟於困也。不曰中正，與二合者雲直乃宜也。直比正意差緩。盡其誠意，如祭祀然，以求天下之賢，則能亨天下之困，而享受其福慶也。

The Small Image Commentary says: "Nose amputated and foot cut off, the will is not yet realized; only gradually does there come relief, due to uprightness and correctness; it is advantageous to worship, receiving blessings." At first, being blocked by yin lines above and below, with no one to assist, it is a time of difficulty and unfulfilled aspirations. Gradually turning into joy, it is through maintaining correctness and uprightness that one gains the support of the lower wise person, jointly overcoming adversity. Here it does not say "correctness and uprightness" but "uprightness and correctness," because the union of nine five and nine two is based on righteousness, and the term "uprightness" is more appropriate. "Uprightness" is broader in meaning than "correctness." By fully expressing sincerity, like in worship, and using this sincerity to seek out the wise talents of the world, one can make the world's difficulties become smooth and enjoy the blessings they bring.

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

The line statement of the sixth line at the top says: "Confined by the entangling vines, in a precarious situation, it says that movement brings regret, and there is regret; going forward brings good fortune." When things reach their extreme, they reverse; when affairs reach their extreme, they change. Since being confined has already reached its extreme, there should be a change. "Gelui" refers to entangling vines, and "nianwu" refers to a precarious and dangerous situation. The sixth line at the top is at the extreme of the hexagram of困, being tightly bound by thepredicament, and also located at the highest and most dangerous position, so it says confined by the entangling vines and confined in a precarious situation. "Donghui" means that any movement brings regret, and everywhere is confined. "Youhui" refers to blaming oneself for past mistakes. "Yue" means speaking to oneself. If he can say to himself: since movement brings regret, he should change his previous actions — this is "youhui." If he can generate a sense of regret and reform, then going forward will bring good fortune. When one is at the extreme ofpredicament and is willing to take action and move forward, he will escape thepredicament, hence good fortune.

三以陰在下卦之上而凶，上居一卦之上而無凶，何也？曰：三居剛而處險，困而用剛，險故凶。上以柔居說，唯為困極耳，困極則有變困之道也。《困》與《屯》之上，皆以無應居卦終，《屯》則泣血漣如，《困》則有悔征吉，《屯》險極而《困》說體故也，以說順進，可以離乎困也。《象》曰：困于葛藟，未當也；動悔有悔，吉行也。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。

Someone asked: Why is the sixth line in the third position (six three) considered凶 (unfavorable) because it is a yao (line) of yin in the upper part of the lower trigram, while the sixth line at the top (six upper) is not凶? The answer is: Six three is in a yang position but is located in the trigram Kan (water), which represents danger. Being in a difficult situation and still trying to be strong and assertive, combined with the danger, leads to凶. However, six upper is in a position of yin and is located in the trigram Dui (lake), which represents joy. It is merely at the extreme of being trapped, and when one is at the extreme of being trapped, there is naturally a possibility of changing the situation. The upper lines of both the卦 (hexagram) of Guan (Obstruction) and the卦 of Tun (Obstruction at the Beginning) are in the final position of the hexagram and do not have a proper response. In the hexagram of Tun, the sixth line is described as 'crying blood, flowing like water,' while in the hexagram of Guan, the sixth line is 'having regret, but it is auspicious.' This is because the upper trigram of Tun is Kan, representing extreme danger, while the upper trigram of Guan is Dui, representing harmony and joy. By proceeding with a harmonious and joyful attitude, one can escape from thepredicament (difficult situation). The Small Image Commentary says: 'Trapped by the vine, it is not appropriate; moving with regret, it is auspicious.' Being trapped by thepredicament without knowing how to change is not finding the right way out, indicating that one is not in the right position. When one realizes that any movement will bring regret, and thus generates regret and changes the old ways, one can escape from thepredicament, which is why moving forward brings auspiciousness.

《井》，《序卦》：“困乎上者必反下，故受之以井。”承上“升而不已必困”為言，謂上升不已而困，則必反於下也。物之在下者莫如井，井所以次困也。為卦，坎上巽下。坎，水也，巽之象則木也，巽之義則入也。木，器之象。木入於水下而上乎水，汲井之象也。

The hexagram "Well" is explained in the "Xugua Zhuan" as: "Those who are trapped above must return below, hence it is followed by the hexagram of the Well." This follows the previous statement "If rising without end, it will inevitably lead to being trapped": if one continues to rise without stopping, it will eventually lead to being confined, and thus one must return to a lower position. The lowest position is nothing more than a well, so the hexagram of the Well comes after the hexagram of Being Trapped. In terms of the structure of the hexagram, Kan is above and Xun is below: Kan represents water; Xun, in terms of its symbolic meaning, represents wood, and in terms of its meaning, represents "entering." Wood can be made into tools, and wooden tools can be submerged into water to draw water up, which is the image of drawing water from a well.

井：改邑不改井，無喪無得，往來井井。井之為物，常而不可改也。邑可改而之他，井不可遷也，故曰改邑不改井。汲之而不竭，存之而不盈，無喪無得也。至者皆得其用，往來井井也。無喪無得，其德也常；往來井井，其用也周。常也，周也，井之道也。

The Hexagram Statement of the Well says: "Changing the city but not the well, no loss, no gain, coming and going with the well." A well is something that is constant and cannot be changed. A city may be moved to another place, but a well cannot be moved, hence "changing the city but not the well." Drawing from it continuously does not exhaust it, and leaving it untouched for a long time does not overflow it. This is "no loss, no gain" — neither loss nor gain. Anyone who comes to the well can obtain what they need, which is "coming and going with the well." "No loss, no gain" refers to the constant nature of the well's virtue; "coming and going with the well" refers to the well's function being widespread. Constant and widespread, this is the way of the well.

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

The Hexagram Statement continues: "Approaching the well, yet the rope has not been lowered into the well, the jar is broken, resulting in misfortune." "Qi" means almost, nearly; "ju" refers to the rope used for drawing water. A well is valuable for its ability to provide water for people. If water is nearly drawn up but ultimately not used, it is the same as if the rope had never been lowered into the well. The Way of the superior man values accomplishment, hence the Mencius says that if five grains do not mature, they are not better than wild plants such as millet; digging a well to a depth of seven or eight chi without reaching water makes it still an unused well. If something is capable of benefiting others but ultimately fails to do so, it is as if it does not exist. As for breaking the jar used for drawing water and losing it, the well's function is lost, hence there is misfortune. "Ling" means to break or destroy.

《彖》曰：巽乎水而上水，井。井，養而不窮也。改邑不改井，乃以剛中也。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，德有常也。邑可改，井不可遷，亦其德之常也。二五之爻，剛中之德，其常乃如是，卦之才與義合也。

The Commentary on the Judgment of the Well says: "It is like wind over water and water rising up, which is the Well. The Well nurtures all things without end. Changing a city does not mean changing the well, for this is due to the presence of a strong, central yang. A vessel goes down into the water and brings it up, which is the Well. The Well nourishes all things without exhaustion, allowing people to draw from it without it ever running dry, which is the constant virtue of the Well. A city may be changed, but a well cannot be moved, which is another manifestation of its constant virtue. The two lines, Nine in the Second and Nine in the Fifth, possess the virtue of strong, central yang, and this constancy corresponds exactly with the nature of the hexagram. Thus, the quality of this hexagram is in harmony with its meaning."

汔至亦未繘井，未有功也；羸其瓶，是以凶也。雖使幾至，既未為用，亦與未繘井同。井以濟用為功，水出乃為用，未出則何功也？瓶所以上水而致用也，羸敗具瓶，則不為用矣，是以凶也。《象》曰：木上有水，井，君子以勞民勸相。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 Commentary on the Judgment says: "The water is almost reaching the mouth of the well but has not yet been drawn up, so there is no achievement; the jar is broken, hence there is misfortune." Even though the water is nearly reaching the top of the well, since it has not yet been used by people, it is no different from a rope that has not been lowered into the well. The well is considered useful because it can provide water for people to use; water only becomes useful when it comes out of the well. If it cannot come out, how can there be any benefit? The jar is a tool used to draw water for practical use. If the jar is broken, it can no longer be used, hence the misfortune. The Great Image Commentary says: "Water on a wooden beam, the well. The gentleman uses this to labor his people and encourage mutual assistance." A wooden beam supporting water rising up is exactly like using a tool to draw water from the well. The gentleman observes the image of the well and imitates its virtue, thus comforting and attracting his people, and encouraging them to help each other. Comforting and attracting people is imitating the well's function; encouraging people to help each other is imitating the well's giving nature.

初六，井泥不食，舊井無禽。井與鼎皆物也，就物以為義。六以陰柔居下，上無應援，無上水之象。不能濟物，乃井之不可食也。井之不可食，以泥汙也。在井之下，有泥之象。井之用，以其水之養人也，無水，則舍置不用矣。井水之上，人獲其用，禽鳥亦就而求焉。舊廢之井，人既不食，水不復上，則禽鳥亦不復往矣，蓋無以濟物也。井本濟人之物，六以陰居下，無上水之象，故為不食。井之不食，以泥也，猶人當濟物之時，而才弱無援，不能及物，為時所舍也。

The line statement of the first line says: "The well is muddy and not drinkable, the old well has no birds." Both the Well and the Cauldron hexagrams are based on specific objects to establish the hexagram, using the object to explain the meaning. The first line has a yin and flexible line at the very bottom, with no corresponding line above it, and no image of water being drawn up; it cannot benefit others, just like the well water is not drinkable. The well water is not drinkable because it is muddy—it is at the very bottom of the well, which is the image of silt. The use of a well is to provide water for people; without water, it is abandoned and unused. When the well water is brought up, people can benefit from it, and even birds will come to drink. An old well that has been abandoned for a long time, with people no longer drawing water from it and water no longer being drawn up, will have no birds coming, because it can no longer benefit others. A well is an object that benefits people; the first line, with a yin line at the bottom, has no image of water being drawn up, so it says "not drinkable." The well water is not drinkable because it is muddy, just like a person who should be exerting himself to benefit the world, but is weak in ability and has no support, unable to help others, and thus is abandoned by the times.

《象》曰：井泥不食，下也；舊井無禽，時舍也。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。若能及禽鳥，是亦有所濟也。舍，上聲，與《乾》之“時舍”音不同。

The Small Image Commentary says: "The well has mud but no water, because it is at the bottom; the old well has no birds, because it is abandoned." 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; since people do not drink, the water cannot be drawn up, and thus cannot benefit the birds, so the birds do not come. Therefore, it is unable to benefit things and is thus abandoned by the times. If it could still benefit the birds, that would be some benefit. Here, the word "shě" is read in the rising tone, meaning to abandon or discard, which is different from the "shě" in the Wenyan of the Qian hexagram, which is read in the falling tone.

九二，井谷射鮒，甕敝漏。二雖剛陽之才而居下，上無應而比於初，不上而下之象也。井之道，上行者也；澗谷之水，則旁出而就下。二居井而就下，失井之道，乃井而如谷也。井上出，則養人而濟物，今乃下就汙泥，注於鮒而已。鮒，或以為蝦，或以為蟆，井泥中微物耳。射，注也，如谷之下流，注於鮒也。甕敝漏，如甕之破漏也。

The Line Statement of the Second Line says: "The well bottom shoots frogs, the jar is broken and leaks." Although the Second Line has the strong yang quality, it is in a lower position, with no proper corresponding line above it, but only adjacent to the line Six at the Beginning. This is an image of not going upward but going downward. The way of the well is to bring water upward; however, the water in mountain streams and gullies flows out from the sides and goes downward. The Second Line is in the well but flows downward, losing the way of the well, thus becoming a well in name but like a gully in reality. Well water that flows upward can nourish people and benefit things; now it flows downward into the mud, watering only a few small fish. "Frogs" are said by some to be small shrimp and by others to be toads, in any case, they are small creatures in the well mud. "Shoot" means to pour, like the water from the gully flowing downward and pouring onto the frogs. "The jar is broken and leaks" means that it is like a clay jar that is broken and leaks.

陽剛之才，本可以養人濟物，而上無應援，故不能上而就下，是以無濟用之功。如水之在甕，本可為用，乃破敝而漏之，不為用也。井之初二無功，而不言悔咎，何也？曰：失則有悔，過則為咎。無應援而不能成用，非悔咎也。居二比初，豈非過乎？曰：處中非過也。不能上，由無援，非以比初也。《象》曰：井谷射鮒，無與也。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。

Nine Two originally possesses the quality of yang strength, which could be used to benefit others and serve the world. However, because there is no support above, it cannot move upward and instead moves downward, thus failing to achieve its purpose. This is like water in a jar, which could be useful, but the jar is broken and leaks, making it useless. Someone asks: In the Well hexagram, both the initial line and Nine Two have no effect, yet the line statements do not mention 'regret' or 'misfortune.' Why is that? The answer is: regret arises from loss, and misfortune comes from fault. The failure to achieve its function due to lack of support is neither a loss nor a fault. Another question: Nine Two is in the center and is close to the initial line. Is that not a fault? The answer is: being in the center means it is not a fault. Its inability to move upward is due to lack of support from above, not because of its closeness to the initial line. The Small Image Commentary says: 'The well's bottom is shot at by small fish, because there is no one to help.' A well achieves its function by having water rise upward. Nine Two, possessing yang strength, could originally benefit others, but because it is in a lower position and there is no one above to support it, it moves downward and 'shoots at small fish.' If there were someone above to support it, it would naturally be lifted up and achieve the function of the well.

九三，井渫不食，為我心惻，可用汲，王明並受其福。三以陽剛居得其正，是有濟用之才者也；在井下之上，木之清潔可食者也。井以上為用，居下，未得其用也。陽之性上，又志應上六，處剛而過中，汲汲於上進，乃有才用而切於施為；未得其用，則如井之渫治清潔，而不見食，為心之惻怛也。三居井之時，剛而不中，故切於施為，異乎用之則行、舍之則藏者也。然明王用人，豈求備也？故王明則受福矣。三之才足以濟用，如井之清潔，可用汲而食也。若上有明王，則當用之而得其效。賢才見用，則己得行其道，君得享其功，下得被其澤，上下並受其福也。

The line statement of the third line says: "The well has been cleaned but is not used, causing me sorrow in my heart. It can be drawn up, and the wise king will share its blessing." The third line, being a yang line in the correct position, represents a person with ability to benefit the world. It is located above the lower trigram, like a well whose water is already clean and drinkable. A well is useful only when its water reaches the surface, but the third line is still within the lower trigram, so it has not yet been put to use. Yang is naturally upward, and the third line is in harmony with the sixth line above, having already passed the center of the lower trigram. It is eager to move upward, showing a person of ability who is anxious to take action. His ability is not yet realized, just like a well that has been cleaned but no one draws water from it, causing him inner sorrow. When the third line is in the hexagram of the well, it is strong but not in the center, so it is eager to act, differing from the calm attitude of "if I am used, I will serve; if not, I will withdraw." However, a wise king does not demand perfection. Therefore, if the king is enlightened, both ruler and subject will benefit. The third line's ability is sufficient to benefit the world, just as clean well water can be drawn up for use. If there is an enlightened king above, he should employ this person and achieve practical results. When the virtuous is employed, he can carry out his principles, the king can enjoy his achievements, and the people can benefit from his grace. All levels will receive blessings.

《象》曰：井渫不食，行惻也；求王明，受福也。井渫治而不見食，乃人有才知而不見用，以不得行為憂惻也。既以不得行為惻，則豈免有求也？故求王明而受福，志切於行也。六四，井甃無咎。四雖陰柔而處正，上承九五之君，才不足以廣施利物，亦可自守者也，故能修治，則得無咎。甃，砌累也，謂修治也。四雖才弱，不能廣濟物之功，修治其事，不至於廢可也。若不能修治，廢其養人之功，則失井之道，其咎大矣。居高位而得剛陽中正之君，但能處正承上，不廢其事，亦可以免咎也。

The Small Image Commentary says: "The well has been cleaned but is not used, because of sorrowful circumstances; seeking a wise king brings blessings." A well that has been cleaned but not used is like a person with talent but not appointed, because his way is not being practiced and he feels sorrowful. Since he is grieved because his way is not being practiced, how can he avoid seeking? Therefore, seeking the wisdom of the king and sharing in his blessings shows how urgent his determination is to promote his way. The line statement of the fourth line says: "Repairing the well brings no blame." Although the fourth line is yin and weak, its position is correct, and it supports the fifth line, the strong and upright king. Its ability is not sufficient to widely benefit others, but it can still maintain its proper role. Therefore, if it is willing to repair the well, it will have no blame. "Repairing" means using bricks and stones to build the well wall, which is to maintain and improve. Although the fourth line has limited ability and cannot achieve great benefits, if it can properly maintain its duties and not neglect them, that is enough. If even repairing is not done, and the well's function of providing water is lost, then it has lost the way of the well, and the mistake is great. Being in a high position and encountering a just and upright king, as long as one holds to the correct path and supports the superior without neglecting one's duties, one can avoid blame.

《象》曰：井甃無咎，修井也。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。九五，井洌寒泉食。五以陽剛中正，居尊位，其才其德，盡善盡美，井洌寒泉食也。洌，謂甘潔也。井泉以寒為美。甘潔之寒泉，可為人食也。於井道為至善也，然而不言吉者，井以上出為成功，未至於上，未及用也，故至上而後言元吉。《象》曰：寒泉之食，中正也。寒泉而可食，井道之至善者也。九五中正之德，為至善之義。

The Small Image Commentary says: "The well's walls are repaired without blame, because the well is being repaired." "Repaired" means to maintain and mend the well's walls. The fourth line, although unable to expand the well's ability to benefit others, can still maintain and preserve it so that it does not fall into disuse, hence there is no blame—though this is merely avoiding blame. If a yang line were in this position, it would not have only reached this level; reaching only this level would be considered a fault. The line statement of the fifth line says: "The well water is clear and cold, suitable for drinking." The fifth line, with its yang and central and upright virtue, occupies the position of honor, possessing both ability and virtue in perfect harmony, just as well water is sweet and clean, and cold spring water is drinkable. "Clear" means sweet and clean. Well water is considered beautiful for being clear and cold, and sweet and clean cold spring water is suitable for drinking, which is the most complete state of the well. However, the line statement does not say "auspicious," because a well is considered successful only when its water reaches the top. The fifth line has not yet reached the top line, so it has not truly become available for use, hence it is not until the top line that it says "great auspiciousness." The Small Image Commentary says: "Cold spring water for drinking, because it is central and upright." Cold spring water that can be drunk represents the most beautiful and perfect state of the well; the virtue of central and upright of the fifth line corresponds exactly to this ultimate perfection.

上六，井收勿幕，有孚元吉。井以上出為用。居井之上，井道之成也。收，汲取也。幕，蔽覆也。取而不蔽，其利無窮，井之施廣矣，大矣。有孚，有常而不變也。博施而有常，大善之吉也。夫體井之用，博施而有常，非大人就能？他卦之終，為極為變，唯《井》與《鼎》終乃為成功，是以吉也。《象》曰：元吉在上，大成也。以大善之吉，在卦之上，井道之大成也。井以上為成功。

The line statement for the sixth line at the top says: "The well is drawn up but not covered, there is sincerity and original good fortune." A well is useful only when water comes up to the surface; the sixth line at the top is located at the highest position of the well, which marks the completion of the well's function. "Draw up" means to draw water, and "cover" means to cover up. If people can draw water without covering it, its benefits will be endless, and the well's giving will be extensive. "Sincerity" means to be constant and unchanging. Giving widely to others while being constant and unchanging is the good fortune of great virtue. To demonstrate the function of the well, achieving extensive giving with constancy, unless one is a great person, who else can do this? Most other hexagrams reach their top line and often result in reaching an end and then a change, but only the hexagrams of Well and Cauldron reach their completion at the end, so they are considered auspicious. The small image commentary says: "Original good fortune at the top, great achievement." This great good fortune appears at the top of the entire hexagram, which is exactly the great accomplishment of the well's function — the well is considered successful when water comes up to the surface.

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

The "Revolution" hexagram, as explained in the "Xugua Zhuan," says: "The well cannot be left unchanged, hence it is followed by the hexagram of Revolution." A well, if left undisturbed, will become dirty and decayed; only through renewal can it remain clean. Therefore, it is necessary to bring about change, so the hexagram of the Well is followed by the hexagram of Revolution. In terms of the structure of the hexagram, Dui is above and Li is below, representing fire within a lake. "Revolution" refers to change. Water and fire are opposing forces that destroy each other: water can extinguish fire, and fire can dry up water. They mutually control each other. Fire rises upward, while water flows downward. If they move in opposite directions, they merely contradict each other. However, in this hexagram, fire is below and water is above, so they approach each other and mutually control each other, destroying one another. Hence, it is called the hexagram of Revolution. Furthermore, Dui represents the young woman, and Li represents the middle woman. Two women living together but each with their own destination and differing aspirations, they do not get along, hence also implying the meaning of change.

革：巳日乃孚，元亨，利貞，悔亡。革者，變其故也。變其故，則人未能遽信，故必巳日，然後人心信從。元亨利貞，悔亡，弊壞而後革之，革之所以致其通也，故革之而可以大亨；革之而利於正，道則可久而得去故之義；無變動之悔，乃悔亡也。革而無甚益，猶可悔也，況反害乎？古人所以重改作也。

The Hexagram Statement of the "Revolution" hexagram says: "On the day of Si, faith arises; great and smooth, beneficial to uprightness, regret vanishes." "Revolution" means changing the old. The old is changed, but people cannot immediately believe, so it must be until the day of Si, that is, after some time, that people will come to believe. As for "great and smooth, beneficial to uprightness, regret vanishes": when things have become corrupt, then revolution occurs, and revolution is precisely to restore smoothness, so revolution brings great success; revolution should also be carried out with uprightness, so the way can be enduring and truly fulfill the meaning of removing old evils; not leaving regret caused by reckless actions, this is "regret vanishes." If revolution brings little benefit, it is still regrettable; how much more so if it brings calamity? This is why ancients were so cautious about changing the old ways.

《彖》曰：革，水火相息，二女同居，其志不相得，曰革。澤火相滅息，又二女志不相得，故為革。息為止息，又為生息。物止而後有生，故為生義。革之相息，謂止息也。巳日乃孚，革而信之。事之變革，人心豈能便信？必終日而後孚。在上者於改為之際，當詳告申令，至於巳日，使人信之。人心不信，雖強之行，不能成也。先王政令，人心始以為疑者有矣，然其久也必信。終不孚而成善治者，未之有也。

The Commentary on the Judgment of the Hexagram 41 says: "Revolution, the water and fire mutually extinguish each other, two women living together, their wills not in harmony, thus called revolution." The marsh and fire mutually extinguish each other, and with two women whose hearts are not in agreement, thus the hexagram is named "Revolution." The character "息" has two meanings: it can mean cessation or renewal. Things cease to exist before they can be renewed, so it also implies growth. In this context, "mutually extinguish" refers to cessation. The Commentary on the Judgment also says: "On the fourth day, people will believe, and revolution will be trusted." When a change occurs, how can people's hearts immediately believe? They must go through a period of time before they can be convinced. When those in authority begin to implement changes, they should explain things thoroughly and repeatedly proclaim the orders, until the fourth day, so that people can trust them. If people do not believe, even if forced, it will not succeed. The ancients issued orders, and people initially had doubts, but over time they would come to believe. There has never been a case where a good policy was achieved without trust from the people throughout the process.

文明以說，大亨以正，革而當，其悔乃亡。以卦才言革之道也。離為文明，兌為說。文明則理無不盡，事無不察；說則人心和順。革而能照察事理，和順人心，可致大亨，而得貞正。如是，變革得其至當，故悔亡也。天下之事，革之不得其道，則反致弊害，故革有悔之道。惟革之至當，則新舊之悔皆亡也。

The Commentary on the Judgment says: "Civilization with joy, great success through correctness, transformation at the right time, its regret is then gone." This refers to the quality of the hexagram in discussing the way of transformation. The lower trigram is Li, representing civilization, and the upper trigram is Dui, representing joy: civilization means that principles are fully explained and matters are clearly understood; joy means that people's hearts are harmonious. If transformation can comprehend principles and align with people's hearts, it can lead to great success and maintain correctness. Thus, transformation is carried out very properly, so regret disappears. If transformation is not done properly, it may bring about harm, so transformation itself may lead to regret. Only when transformation is extremely appropriate can the regrets from both the old and the new disappear.

天地革而四時成，湯、武革命，順乎天而應乎人。革之時大矣哉！推革之道，極乎天地變易，時運終始也。天地陰陽推遷改易而成四時，萬物於是生長成終，各得其宜，革而後四時成也。時運既終，必有革而新之者。王者之興，受命於天，故易世謂之革命。湯、武之王，上順天命，下應人心，順乎天而應乎人也。天道變改，世故遷易，革之至大也，故贊之曰，革之時大矣哉！

The Commentary on the Judgment says: "Heaven and Earth change, and the four seasons are formed. Tang and Wu brought about a revolution, following the way of Heaven and responding to the will of people. How great is the time of change!" This passage speaks of the way of change as extending all the way to the transformation of Heaven and Earth and the beginning and end of the times. The shifting and changing of yin and yang in the world form the four seasons, and thus all things grow, mature, and come to an end, each in its proper place. It is precisely through change that the four seasons are established. When a period of time has come to an end, there must be someone to bring about change and renew it. A king arises by receiving the mandate of Heaven, so changing dynasties is called "revolution." The kings Tang and Wu became sovereigns by following the mandate of Heaven above and responding to the people's will below, which is what is meant by "following Heaven and responding to people." Heaven's way is change, and worldly affairs are transformation. Change is the greatest matter in the world, so the Commentary on the Judgment exclaims: "How great is the time of change!"

《象》曰：澤中有火，革，君子以治曆明時。以初九時，位才皆不可以有為，故當以中順自固也。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。

The Great Image Commentary of the Hexagram 41 (Gé, Revolution) says: "Fire in the marsh, revolution; the superior man thus regulates the calendar and clarifies the seasons." (The sentence below, "At the beginning, the position is not yet suitable for action, so one should rely on the middle and the harmonious to consolidate oneself," is an error of repetition from the small image commentary of the first line, and is unrelated to the Great Image.) Water and fire mutually extinguishing each other is called "revolution," and "revolution" means change. The superior man observes the image of change and thus calculates the movement of the sun and moon and the stars, using this to regulate the calendar and clarify the order of the four seasons. The principle of change, as an event, is most important; as a principle, most evident; as a sign, most clear. Nothing is clearer than the four seasons; observing the four seasons and following the changes is to harmonize with the seasons of heaven and earth.

初九，鞏用黃牛之革。變革，事之大也，必有其時，有其位，有其才，審慮而慎動，而後可以無悔。九，以時則初也，動於事初，則無審慎之意，而有躁易之象；以位則下也，無時無援而動於下，則有僭妄之咎，而無體勢之重；以才則離體而陽也，離性上而剛體健，皆速於動也。其才如此，有為則凶咎至矣，蓋剛不中而體躁，所不足者中與順也，當以中順自固而無妄動則可也。鞏，局束也。革，所以包束。黃，中色。牛，順物。鞏用黃牛之革，謂以中順之道自固，不妄動也。不云吉凶，何也？曰：妄動則有凶咎，以中順自固，則不革而已，安得便有吉凶乎？

The line statement for the initial yang line says: "Use the hide of a yellow ox to bind." Change is a great matter of the world, which must have a proper timing, a suitable position, and capable talent. One must carefully consider and then act cautiously in order to avoid regret. Regarding the initial yang line, in terms of timing, it is the very beginning; acting too early in the course of things shows lack of caution and appears hasty and impetuous. In terms of position, it is the lowest, lacking both timing and support, and acting recklessly from below leads to overstepping one's bounds and committing errors, lacking the authority and influence to command respect. In terms of talent, it belongs to the trigram of fire and is a yang line. The nature of fire is upward, and the yang line is strong and vigorous, both of which are inclined toward quick action. With such nature and ability, once it acts, danger and mistakes follow. Because it is strong but not centered, and its nature is impetuous, what it lacks is "center" and "smoothness." Therefore, it should stabilize itself by following the way of center and smoothness, and avoid rash action. "Gong" means to bind or fix, and "ge" is leather used for wrapping and binding. "Huang" is the color of center, and "niu" is a gentle and compliant animal. "Gong yong huang niu zhi ge" means to fix oneself by the principles of center and gentleness, and not to act recklessly. Someone asks: Why does the line statement not mention fortune or misfortune? The answer is: reckless action brings misfortune, and using the way of center and smoothness to guard oneself is merely avoiding change for now, so how can it be called fortune?

《象》曰：鞏用黃牛，不可以有為也。以初九時，位才皆不可以有為，故當以中順自固也。六二，巳日乃革之，征吉，無咎。以六居二，柔順而得中正，又文明之主，上有剛陽之君，同德相應。中正則無偏蔽，文明則盡事理，應上則得權勢，體順則無違悖。時可矣，位得矣，才足矣，處革之至善者也。然臣道不當為革之先，又必待上下之信，故巳日乃革之也。

The Small Image Commentary says: "Using a yellow ox to reinforce, one cannot act rashly." Because the initial line is unsuitable in terms of timing, position, and ability, it should be restrained by the principle of being upright, just, and gentle. The line statement of the second line says: "On the fourth day, the change is initiated; proceeding is auspicious, without blame." The second line is a yin line in the second position, gentle and upright, and is the main line of the lower trigram, which is the trigram of brightness. Above it is the fifth line, a yang line, which corresponds with it in virtue. Being in the center and upright, it is free from partiality and obstruction; being bright, it can fully understand matters; corresponding with the fifth line, it gains the authority to act; being gentle in nature, it does not oppose. When the timing is ripe, the position is proper, and the ability is sufficient, this is the most complete situation in the hexagram of Change. However, a minister should not initiate change before the sovereign, and must wait until both above and below are convinced, hence it is said, "only after some time should the change be initiated."

如二之才德，所居之地，所逢之時，足以革天下之弊，新天下之治，當進而上輔於君，以行其道，則吉而無咎也。不進則失可為之時，為有咎也。以二體柔而處當位，體柔則其進緩，當位則其處固。變革者，事之大，故有此戒。二得中而應剛，未至失於柔也。聖人因其有可戒之疑，而明其義耳，使賢才不失可為之時也。《象》曰：巳日革之，行有嘉也。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。

The virtue and ability of the second line, combined with its position and the timing it encounters, are sufficient to eliminate the accumulated evils of the world and renew the political affairs of the world. Therefore, it should boldly step forward to assist the sovereign and promote the path it upholds, which would be auspicious and without fault. If it refuses to advance, it will miss the opportunity for action and thus become a fault. Because the second line is inherently gentle and compliant, and occupies a proper position: being gentle leads to slow progress, and occupying a proper position leads to firm stability. Since change is a great matter, this sentence is specially set forth as a warning. The second line has the middle way and corresponds above to the yang ruler, so it does not become too weak. The sage merely points out the possible hesitation in this line, so that the virtuous person does not miss the opportunity for action. The Small Image Commentary says: "On the fourth day, the change is made, and the action is auspicious." Delaying the change for some time and then acting leads to auspiciousness and no fault, meaning that such action will result in a good outcome, capable of eliminating the accumulated evils of the world and renewing the affairs of the world. If one remains seated without taking action, it indicates a lack of concern for the salvation of the world and a missed opportunity, which is a fault.

九三，征凶，貞厲，革言三就，有孚。九三以剛陽為下之上，又居離之上而不得中，躁動於革者也。在下而躁於變革，以是而行，則有凶也。然居下之上，事苟當革，豈可不為也？在乎守貞正而懷危懼，順從公論，則可行之不疑。革言，謂當革之論。就，成也，合也。審察當革之言，至於三而皆合，則可信也。言重慎之至能如是，則必得至當，乃有孚也。己可信而眾所信也，如此則可以革矣。在革之時，居下之上，事之當革，若畏懼而不為，則失時為害；唯當慎重之至，不自任其剛明，審稽公論，至於三就而後革之，則無過矣。

The Line Statement of the Third Line says: "Going forward is dangerous, being steadfast in peril, changing words three times, and having faith." The Third Line is a strong yang line located at the top of the lower trigram, and it is situated above the Li trigram but not in the central position. This line represents a person who is impetuous and eager for change. Being in a lower position yet urgently seeking change, acting rashly in this way leads to danger. However, since it is at the top of the lower trigram, if the matter truly requires change, how could it be left undone? The key lies in maintaining steadfastness and being mindful of danger, and following the public opinion. In that case, one can proceed without hesitation. "Revolutionary words" refer to discussions about whether or not to change; "to be brought together" means to reach agreement. Carefully examining the opinions in favor of change, when they are agreed upon three times, one can then have confidence. This means being extremely cautious, and when one can reach this level of caution, one will certainly find the most appropriate course of action, thus achieving "faith" — one's own trust and the trust of others. When in the hexagram of "Revolution," being at the top of the lower trigram, if one hesitates out of fear and does not act when change is needed, one will miss the opportunity and bring about disaster. Only by being extremely cautious, not relying on one's own strength and insight, and carefully examining public opinion, and only acting after reaching agreement three times, can one avoid mistakes.

《象》曰：革言三就，又何之矣？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。九四，悔亡，有孚，改命吉。九四，革之盛也。陽剛，革之才也。離下體而進上體，革之時也。居水火之際，革之勢也。得近君之位，革之任也。下無繫應，革之志也。以九居四，剛柔相際，革之用也。四既具此，可謂當革之時也。事之可悔而後革之，革之而當，其悔乃亡也。革之既當，唯在處之以至誠，故有孚則改命吉。改命，改為也，謂革之也。既事當而弊革，行之以誠，上信而下順，其吉可知。四非中正，而至善，何也？曰：唯其處柔也，故剛而不過，近而不逼，順承中正之君，乃中正之人也。《易》之取義無常也，隨時而已。

The Small Image Commentary says: "Revolutionary speech is made three times, where else can it go?" After examining the opinions of many people, when they reach agreement three times, the matter becomes extremely appropriate. "Where else can it go?" is a common phrase of the time, meaning "Where else can it go?" Doing so in this way is to follow the principles and align with the situation, not to act according to one's own private desires. It is certain to achieve the right position. The line statement for the fourth line says: "Regret disappears, there is sincerity, changing the mandate brings good fortune." The fourth line is the most flourishing line in the Revolution hexagram: it is yang and strong, which is the talent for change; it leaves the lower trigram and enters the upper trigram, which is the timing for change; it is located at the boundary between water and fire, which is the situation for change; it holds a position close to the sovereign, which is the responsibility for change; it has no corresponding line below it, which is the will for change; a yang line in a yin position, with the interaction of yin and yang, which is the method of change. Since the fourth line possesses all six aspects, it can be said to be at the proper time for change. When the matter has reached the point where regret is inevitable, then change is made, and the change is appropriate, so regret disappears. When the change is appropriate, the remaining thing is to treat it with utmost sincerity, hence "there is sincerity, changing the mandate brings good fortune." "Changing the mandate" means changing the course of action, which is the same as change. When the matter is done appropriately and the accumulated evils are removed, and it is carried out with sincerity, with the superior trusting and the inferior following, the good fortune is evident. Someone asks: the fourth line is not central and upright, why is it said to be the best? The answer is: precisely because it is in a yin position, it is strong but not excessive, close to the sovereign without becoming oppressive, and it respectfully serves the central and upright sovereign, thus becoming a central and upright person. The Book of Changes takes meaning without fixed rules, only determining it according to the time.

《象》曰：改命之吉，信志也。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？九五，大人虎變，未占有孚。九五以剛陽之才，中正之德，居尊位，大人也。以大人之道，革天下之事，無不當也，無不時也。所過變化，事理炳著，如虎之文采，故云虎變。龍虎，大人之象也。變者，事物之變。曰虎，何也？曰：大人變之，乃大人之變也。以大人中正之道變革之，炳然昭著，不待占決，知其至當而天下必信也。天下蒙大人之革，不待占決，知其至當而信之也。

The Small Image Commentary says: "Changing the fate brings good fortune, because it is based on sincere intentions." Changing and achieving good fortune is due to the trust of both above and below in his intentions. When sincerity reaches its peak, both above and below will naturally be convinced. The way of change relies fundamentally on the trust of above and below: if done improperly, trust cannot be gained, and thus no one will believe. Even if done properly but people do not believe, it cannot be carried out; how much more so if it is done improperly? The line statement of the fifth line says: "The great man changes like a tiger, without divination there is trust." The fifth line, possessing the virtue of yang strength and the virtue of being in the center and upright, holds the position of honor, thus being a great man. Using the way of the great man to change the affairs of the world, there is nothing improper or unsuitable. Whatever he changes, the principles become clearly evident, like the patterns on a tiger's skin, hence it is said "tiger changes." Both dragons and tigers are symbols of the great man. "Change" refers to the transformation of things, but why specifically mention the tiger? Because it is the great man who brings about the change, so this transformation is also the transformation of the great man. Using the way of the great man, which is upright and centered, the transformation is bright and clear, so that no divination is needed; people know it is most appropriate and the world will certainly believe in it. The world benefits from the great man's transformative grace, and without divination, they know it is most appropriate and believe in it.

《象》曰：大人虎變，其文炳也。事理明著，若虎文之炳煥明盛也，天下有不孚乎？上六，君子豹變，小人革面，征凶，居貞吉。革之終，革道之成也。君子謂善人，良善則己從革而變，其著見，若豹之彬蔚也。小人，昏愚難遷者，雖未能心化，亦革其面以從上之教令也。龍虎，大人之象，故大人云虎，君子云豹也。人性本善，皆可以變化，然有下愚，雖聖人不能移者。以堯、舜為君，以聖繼聖百有餘年，天下被化，可謂深且久矣，而有苗、有象，其來格烝乂，蓋亦革面而已。

The Small Image Commentary says: "The great man changes like a tiger, his patterns shining brightly." The principles and reasons are clear and prominent, like the brilliant and splendid patterns of a tiger, so who in the world would not believe? The line statement of the sixth line at the top says: "The gentleman changes like a leopard, the petty person changes his appearance, if he goes on a campaign it will be dangerous, but if he remains loyal and steadfast it will be auspicious." The sixth line at the top is at the end of the Hexagram of Change, representing the completion of the way of change. Here, "the gentleman" refers to the virtuous person: those with good nature have already changed themselves along with the change, and their outward expression is like the elegant and colorful patterns of a leopard. "The petty person" refers to those who are dull and stubborn, difficult to improve. Although their hearts may not have been truly moved, they will change their outward appearance to obey the commands above. Tigers and leopards both symbolize the great man, so "tiger" is used when referring to the great man, and "leopard" when referring to the gentleman. Human nature is originally good, and everyone can change; however, there are indeed those of the lowest stupidity, whose nature cannot be changed even by sages. Even with emperors like Yao and Shun, sages succeeding each other for over a hundred years, the whole world was deeply and long influenced by them, yet the three minorities and Shun's younger brother Xiang, the former being recorded in the Book of Documents as "the people of You came to pay homage," and the latter as "steadily righteous" without becoming wicked, perhaps they only changed their outward appearance.

小人既革其外，革道可以為成也。苟更從而深治之，則為已甚，已甚非道也。故至革之終而又徵，則凶也，當貞固以自守。革至於極，而不守以貞，則所革隨復變矣。天下之事，始則患乎難革，已革則患乎不能守也，故革之終戒以居貞則吉也。居貞非為六戒乎？曰：為革終言也，莫不在其中矣。

A person has already changed his outward appearance, and the way of change is thus completed. If one continues to pursue this further, it would be excessive; excess is not in accordance with the Way. Therefore, when the process of change has reached its end, if one continues to advance recklessly, there will be danger. At this point, one should hold fast to uprightness to protect oneself. If at the very end of change one cannot maintain uprightness, then the already achieved transformation will quickly revert. Matters in the world, at first are feared to be difficult to change, but after change is achieved, there is fear of not being able to maintain it. Therefore, the last line of the "Gua of Change" warns with "residing in uprightness brings good fortune." Someone asks: is this "residing in uprightness" not specifically a warning for the sixth line at the top, which is a yin line? The answer is: it refers to the conclusion of the entire process of change, and the sixth line at the top is naturally included within it.

人性本善，有不可革者，何也？曰：語其性則皆善也，語其才則有下愚之不移。所謂下愚有二焉：自暴也，自棄也。人苟以善自治，則無不可移者，雖昏愚之至，皆可漸磨而進也。唯自暴者，拒之以不信；自棄者，絕之以不為；雖聖人與居，不能化而入也，仲尼之所謂下愚也。然天下自棄自暴者，非必皆昏愚也，往往強戾而才力有過人者，商辛是也。聖人以其自絕於善，謂之下愚，然考其歸，則誠愚也。既曰下愚，其能革面，何也？曰：心雖絕於善道，其畏威而寡罪，則與人同也。唯其有與人同，所以知其非性之罪也。

Someone asked: If human nature is originally good, why are there people who cannot be changed? The answer is: In terms of nature, everyone is good; but in terms of talent and ability, there are those referred to in the "Analects" as "the profoundly ignorant who cannot be changed." There are two types of profoundly ignorant people: one is "self-destructive," and the other is "self-abandoning." As long as a person is willing to cultivate himself with goodness, there is nothing that cannot be changed. Even if someone is extremely dull, he can gradually be refined and improved. However, those who are self-destructive firmly reject the way of goodness and refuse to believe in it; those who are self-abandoning simply give up and refuse to act. Even if a sage lives with them, he cannot influence them, which is what Confucius called "the profoundly ignorant." However, those who are self-destructive and self-abandoning in the world are not necessarily dull and stupid; they are often fierce and cruel with great ability. King Zhou of Shang, King Di Xin, was just such a person. The sage called him "profoundly ignorant" because he cut himself off from goodness, but when examining his ultimate fate, he was indeed foolish. Another question: Since they are called "profoundly ignorant," why can they "change their ways"? The answer is: Although their hearts have cut off the connection with the way of goodness, they still fear punishment and do not commit many crimes, which is the same as ordinary people. Exactly because they have something in common with ordinary people, we know that their wickedness is not due to their nature.

《象》曰：君子豹變，其文蔚也；小人革面，順以從君也。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 says: "The gentleman changes like a leopard, his patterns becoming splendid; the petty person changes his appearance, conforming to the sovereign." The gentleman, through education and cultivation, moves toward goodness, achieving a splendid virtue that is revealed outwardly. Those with average ability or above all follow this transformation. Even those who are stubborn and unchanging dare not indulge in evil anymore; they can only change their appearance to comply with the sovereign's commands. This is called "changing one's face." At this point, the way of transformation is completed. Petty persons who force themselves to appear good are something the gentleman can tolerate; but if they continue to be pursued and corrected, it will be dangerous.