The Hexagram of Gain

震下巽上。益，利有攸往，利涉大川。彖曰：益，損上益下，民說無疆。自上下下，其道大光。利有攸往，中正有慶。利涉大川，木道乃行。益動而巽，日進無疆。天施地生，其益無方。凡益之道與時偕行。

The hexagram "Yi" has "Zhen" below and "Xun" above. The hexagram statement says: "Yi" is favorable for going forward, favorable for crossing a great river. The commentary on the judgment says: "Yi" is reducing from above to increase below, and the people are delighted without end. When the superior position humbles itself to the inferior position, the path becomes bright. It is favorable to go forward because the central position is upright and there is joy. It is favorable to cross a great river because "Xun" represents wood, and the way of wooden boats allows passage. The lower trigram of "Yi" is movement, and the upper trigram is flexibility. Day by day it advances without end. Heaven gives, Earth produces, and the increase has no fixed direction. Whatever the way of increase, it must be carried out in accordance with the times.

為上者其道下濟也，故損上之剛，分而下益於柔。自上下下者也。中正為主，益而得時，何往而不可哉。是以有慶也。動巽而木行也。乘於大川而無險也。益動而巽於人，日進而無疆也。天施而後地生，上益而後下奉其益，豈窮哉。益之無當，雖惠而不行也，故時與而後可也。

The commentator explains that those in high positions should spread their virtue downward, thus reducing the strong lines of the upper trigram and distributing them to enhance the soft lines below. This is called "self-abandonment for the benefit of below." Taking the middle and maintaining correctness, while enhancing in accordance with the right time, where could there be a problem? Hence there is joy. The lower trigram is Zhen (Thunder) and the upper trigram is Xun (Wind), which represents a wooden boat that can move on the great river without danger. The hexagram Yi signifies being able to act while being humble and yielding, thus advancing day by day without end. Heaven first gives, then Earth produces; above first increases, then below follows with gratitude. Such a cycle will never end. If the increase is not appropriate, even if it is a favor, it cannot be carried through. Therefore, it must be the right time before it can be done.

象曰：風雷，益。君子以見善，則遷有過，則改。雷行而風從，益，其震也。見善則遷，有過則改，益莫大也。初九，利用為大作，元吉無咎。象曰：元吉無咎，下不厚事也。益，損上益下者也。夫受上之益而豈徒哉，必有大功而可以當之矣。初以剛下為動之主，能堪也大事者。下者難處之地，非專厚之所，得其大吉，乃無咎也。

The Image Commentary says: Wind and Thunder mutually support each other, which is the hexagram of Gain. The gentleman thus understands that when he sees good deeds, he should follow them, and when he has faults, he should correct them promptly. The commentator explains: When thunder rumbles, the wind follows, thus enhancing the thunder's power. To see good and follow it, to have faults and correct them, there is no greater gain for a person than this. The text of the first line, Chou Ji, says: It is advantageous to undertake great undertakings, which brings great good fortune and no mistakes. The Image Commentary says: Great good fortune without mistakes is because those in the lower position should not bear heavy responsibilities. The commentator explains: The hexagram of Gain is about reducing from above to benefit below. When one receives the benefit from above, can one accept it without merit? One must establish great achievements to be worthy of it. The first line, with a strong line in the lower position and as the main line of movement, is capable of bearing great responsibilities. However, the lower position is inherently difficult and not a place for special favor, so one must achieve great good fortune before one can speak of having no mistakes.

六二，或益之十朋之，弗克違，永貞吉。王用享于帝，吉。象曰：或益之，自外來也。柔以得位，受上之益，得中之道，能精意以奉五，通於人而信於神也，故外來非常之佑也。夫陰之所利，在於永貞，而二能盡之，其于吉也。雖訪諸十朋之，不能違也，長正之道，豈止於臣下哉。雖王用之而享於上帝吉也。

The text at line six-two says: Someone comes to add to it, a large tortoise worth ten strings of beads, no one can contradict it; by maintaining a long and upright course, it is auspicious. The king uses it to offer sacrifices to the heavenly deity, and it is auspicious. The Image Commentary says: Someone comes to add to it, meaning something is brought from outside. The commentator explains: Line six-two, with a yao of flexibility in a yin position and in the proper place, receives the added benefit from above, and also attains the principle of the center. It can serve the nine-five with sincerity and devotion, being open to people and faithful to the divine, thus receiving extraordinary blessings from outside. The benefit of a yin yao lies in maintaining a long and upright course, and line six-two achieves this to the fullest extent, hence the auspiciousness. Even if a large tortoise worth ten strings of beads is used for divination, it cannot contradict this outcome. The principle of maintaining a long and upright course applies not only to ministers but also to the king, who uses it to offer sacrifices to the heavenly deity, and it is equally auspicious.

六三，益之，用凶事無咎。有孚中行，告公用圭。象曰：益用凶事，固有之也。柔處高位危，咎之道也。居危而受上之益，非其見危致命，堅志而固有其事則不免矣。五為施益之主，而已竭，信不敢自專，必中行以告之用圭以表之，乃可能行奉其中也。

The text says: To increase it, using it in matters of danger will not lead to error; with sincere heart and following the middle and upright path, when reporting to the prince, one must hold the jade scepter as a sign of trust. The Image Commentary says: To use the increase in matters of danger is to firmly hold onto it. The commentator explains: The line six in the third, being a yao of flexibility in the high position of the lower trigram, is naturally a path of danger and blame. Being in a dangerous situation yet receiving increase from above, if one cannot take responsibility in peril, and does not firmly shoulder the matter with resolute will, disaster is inevitable. The line nine in the fifth is the one who gives the increase. The line six in the third has already given all its sincerity and does not dare to act on its own; it must follow the middle and upright path to report, and hold the jade scepter as a sign of sincerity, in order to accomplish the matter and follow the principle of the middle way.

六四，中行，告公從，利用為依遷國。象曰：告公從，以益志也。原本闕傳。九五，有孚惠心，勿問元吉，有孚惠我徳。象曰：有孚惠心，勿問之矣。惠我徳，大得志也。有中正之徳，當益之尊，信以令人，施以心惠，勿問之矣，乃大吉也。我信惠下，下益報之，上下交孚，治之至也，大得其志矣。

The text for line six in the fourth says: Following the path of uprightness and correctness, consulting the prince and receiving obedience, it is advantageous to rely on others to move the capital. The Image Commentary says: Consulting the prince and receiving obedience, is for enhancing the shared aspirations of above and below. The commentary on this line is missing in the original text. The text for line nine in the fifth says: Holding sincere intentions and having a spirit of bestowing benefits, without needing to consult omens, it brings great auspiciousness; below also holds sincere intentions, expressing gratitude for my grace. The Image Commentary says: Holding sincere intentions and having a spirit of bestowing benefits, there is no need for further consultation; expressing gratitude for my grace, is greatly realizing one's aspirations. The commentator explains: Line nine in the fifth possesses the virtue of uprightness and correctness, occupying the proper position of giving and increasing. Using sincerity to command the people, and giving genuine benefits to others, there is no need for further consultation, naturally resulting in great auspiciousness. I bestow sincerity and benefits upon the people below, who in turn reciprocate with double the gratitude. Above and below treat each other with sincerity, which is the peak of governance, that is, greatly realizing one's aspirations.

上九，莫益之，或擊之，立心勿恆，凶。象曰：莫益之，偏辭也。或擊之，自外來也。五以中正，人皆歸之，上九乘之，過求眾附，雖有其應，豈附之哉。獨自益之，人不益矣。不能修整立心，勿恆多求於人，人所忿也。益窮反損，故有外來而擊之者也。

The text says: "There is no one to benefit him, but rather people come to attack him; his established determination cannot last, which is dangerous." The Image Commentary says: "There is no one to benefit him, this is a biased statement; people come to attack him, this comes from outside." The commentator explains: Nine in the Fifth is in the center and upholds correctness, so everyone is attracted to it; but Nine at the Top is above Nine in the Fifth, excessively demanding that all people rely on itself. Although it has a corresponding line, people are unwilling to rely on it. It only focuses on benefiting itself, so others do not benefit it. It fails to cultivate discipline and establish its determination. Its determination cannot last, yet it constantly seeks from others, which causes resentment. When benefit reaches its limit, it turns into loss, hence there are people coming from outside to attack him.

乾下兌上。夬，揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。彖曰：夬，決也，剛決柔也。健而說，決而和。揚于王庭，柔乘五剛也。孚號有厲，其危乃光也。告自邑不利，即戎所尚，乃窮也。利有攸往，剛長乃終也。

The hexagram "Gua" has "Qian" (Heaven) below and "Dui" (Lake) above. The hexagram statement says: "Gua" means to openly proclaim in the king's court, sincerely calling out and pointing out the danger; first issue orders from one's own city, which is not favorable for immediate warfare, but favorable for going somewhere. The commentary on the judgment says: "Gua" means to make a decision, which is when a strong line removes a weak line. The lower trigram is strong and vigorous, while the upper trigram is joyful, decisively removing while maintaining harmony. "Yang in the king's court" is because a weak line is above five strong lines. "Sincere call with danger" means only by recognizing the danger can the future be bright. "Announcing from the city, not favorable for immediate warfare" means that the path of warfare is ultimately unworkable. "Favorable for going somewhere" means that when yang reaches its peak, it is completed.

陽長終位而陰微也。君子在位，小人在野，健制而能悅之，不隱情也。剛決而能和之，不任力而剛不過中也。故顯於王庭而民得治也。夫用九即吉於無首也，剛長即凶於用壯也。道之窮則不富矣，其危矣哉。信有危而思患，呻號終無刑，乃保其光也。告自邑，揚而令之從也。不利即戎，肆剛騁力，道途斯變。利有攸往，柔道外而剛治遂終也。

The commentator explains: When the yang energy reaches its final position, the yin energy has already become weak. The virtuous person is in court, while the petty person is excluded from the countryside. With strong and vigorous strength, he subdues others yet makes them convinced and sincere, without concealing the truth. He decisively removes obstacles yet maintains harmony, not relying solely on force, and his strength does not exceed the middle path. Therefore, matters are handled openly in court, and the people are properly governed. The "Use of Nine" in the Qian hexagram speaks of the advantage of having no leader, while the Dazhuang hexagram warns against using force alone, which leads to misfortune. When the path reaches its end, it no longer becomes full, which is very dangerous. Truly recognizing the danger and anticipating calamity, one calls out but does not resort to punishment, thus preserving brightness. "Gao Zi Yi" means publicly proclaiming orders to make people obey. "Bu Li Ji Rong" means that once one indulges in force and exerts strength recklessly, the situation will change. "Li You Wang" means that the flexible lines are excluded from the hexagram, and the strong and vigorous governance finally reaches a complete conclusion.

象曰：澤上於天，夬。君子以施祿及下，居徳則忌。澤上於天，上澤以及下也。上以明法，決治致其平也。君子以施祿及下，惠其澤也。選徳以居其位，取則以上為禁，盡已而不敢上越也。

The Image Commentary says: The mist from a marsh rises to the sky, which is the hexagram Guai. The gentleman thus understands that he should bestow his salary upon those below, and when accumulating virtue, he should know when to avoid and be cautious. The commentator explains: The mist from the marsh rising to the sky is to bring the grace from above down to the people below. Those in authority clarify the laws and decisively decide matters so that governance becomes just. The gentleman bestows his salary upon those below, which is to practice his grace; he selects the virtuous and places them in appropriate positions, and uses the rules of superior position as prohibitions. Each person fulfills his own duty and does not overstep into the position of those above.

初九，壯于前，趾往不勝，為咎。象曰：不勝而往，咎也。陽處體初，志在乎前，趾將行以，求勝也。壯之用斯窮之矣，下之微也，何可勝哉。知其不可以往之，自為咎也。九二，惕號莫夜，有戎勿恤。象曰：有戎勿恤，得中道也。以剛而退，守於柔，知其危而懼，呻號戎於昧矣，可為戎，無敵也。何所憂乎，得其中道，吉也。

The text says: "The strong is shown in the first toe, moving forward but unable to win, thus becoming a mistake." The Image Commentary says: "Knowing that one cannot win yet still moving forward, this is self-inflicted error." The commentator explains: "The initial line, being a yang line at the very bottom of the hexagram, has its mind entirely focused on advancing, lifting its first toe as if ready to move forward in pursuit of victory. Its strength is exhausted by this point, and being in a low position, it is very weak. How can it win? Knowing it cannot go forward yet still insisting on going forward, the mistake is self-made." The text says: "At dusk, being vigilant and calling out in alarm, even if enemies attack, there is no need to worry." The Image Commentary says: "Even with enemies, there is no need to worry, because it has the middle path." The commentator explains: "The second line, being a strong line yet understanding retreat, holds onto the gentle aspect, realizing danger and thus being cautious. At dusk, it calls out in alarm to guard against enemy movements. Thus, even if there is actual conflict, there is no one who can harm it. Why worry? It has attained the middle path, hence it is auspicious."

九三，壯于頄，有凶，君子夬夬，獨行遇雨若濡，有慍，無咎。象曰：君子夬夬，終無咎也。當位上應，往而為壯，內得其心，外形於色，壯見於頄也。行而與邪凶之道也。夫君子治已，豈繫於私哉。雖獨行，遇應而潤於我，而反恕其邪志，匪其失亦又何咎。

The text at Nine in the Third says: Strength is evident on the cheekbones, which brings danger. The gentleman makes decisive decisions, walks alone and gets wet in the rain, incurs resentment, but does not commit wrongdoing. The Image Commentary says: The gentleman makes decisive decisions, and thus does not commit wrongdoing. The commentator explains: Nine in the Third, with a yang line in a yang position, is "appropriate" and corresponds with Six at the Top above it. When it moves forward, it displays its strength. The thought arises within, and is revealed on the face, with strength manifesting between the cheekbones. Acting with this thought and associating with wicked people leads to misfortune. However, the gentleman restrains himself; how could he be bound by private feelings? Although he walks alone and meets the corresponding Six at the Top, getting wet from it, he instead forgives the wicked person's way of thinking. As long as he does not lose the right path, what fault is there?

九四，臀無膚，其行次且，牽羊悔亡。聞言不信。象曰：其行次且，位不當也。聞言不信，聦不明也。志進決柔而逼於上，坐不能安，行不能正，剛而不當其位也。羊者，觗突不回之物，比之用壯，焉能自牽。繫其志，不縱其壯，則悔亡也。是語也，聽之而不能明，昧為其道者也。

The text at Nine in the Fourth says: The buttocks have no flesh and skin, making it difficult to walk steadily; if one can walk like leading a sheep behind, regret will disappear; but it is regrettable that it does not believe in sincere advice. The Image Commentary says: Walking unsteadily is because of an improper position; not believing in sincere advice is due to lack of clarity in perception. The commentator explains: Nine in the Fourth is determined to ascend and eliminate the soft lines, yet it closely presses upon the superior position, sitting uneasily and walking unsteadily, which is due to a strong line being "inappropriate." A sheep is an animal that charges forward without turning back, just like someone who uses force recklessly. How can such a person lead itself? Only by restraining one's own will and not indulging in that strength can regret be dispelled. This principle, however, it fails to understand, indicating someone who is blind to the right path.

九五，莧陸夬夬，中行無咎。象曰：中行無咎，中未光也。上無位之尊也。決，其決至易也。莧陸之柔，脃也。以至尊之徳，務至微之物，則缺於與能矣。夬而得中，無咎而已豈足以為光哉。上六，無號，終有凶。象曰：無號之凶，終不可長也。剛長而一柔尚存，亡無日矣。雖號之無及已也。

The text at Nine in the Fifth says: Just as one would decisively remove the plant Xianlu, following the middle and upright path will not lead to error. The Image Commentary says: Following the middle and upright path without error is because the middle path is not yet fully manifest. The commentator explains: Although the sixth line at the top holds a high position, it has no actual duty, and removing it is extremely easy. Xianlu is a plant that is soft and tender, which is exactly the description of the sixth line at the top. Using supreme virtue to deal with such a minor thing shows a lack in the appointment of capable people. Decisively removing it while maintaining the middle is only to avoid error, how could it be said to be fully manifest? The text at the sixth line at the top says: There is no need to call out anymore, for there will still be danger in the end. The Image Commentary says: The danger that does not require calling out is because it will not last long. The commentator explains: Yang is constantly increasing, and only one yao of Yin remains, so destruction is imminent. Even if one calls out for help, it will be too late.

巽下乾上。姤，女壯，勿用取女。彖曰：姤，遇也。柔遇剛也。勿用取女，不可與長也。天地相遇，品物咸章也。剛遇中正，天下大行也。姤之時義大矣哉。陽也，君人之道也，正之恆也。而陰來代之，眾以求之，其道遇也。陰之賊也。遇而合之，仕無正也。女之壯也，非人倫之道，不足以娶之。事無恆，不足以為用。夫易無窮也。陽不能獨化，化不可以無遇，故遇而後成。初茍而終固，即遂其生，化之大焉。且物無大也，無細也。其得之大遇也。待於外之來也，豈已之由乎。其在於遇人，大吉。則乾陽也，巽陰也，有天地相遇之道焉。天地遇而萬物章也，剛得中正而能擇其柔，聖人遇於大位也。則其道大行，君子遇於時，輔聖人之功而天下治也。品物得遇而其道乃通始，微而終著也。

The hexagram Gou consists of Xun below and Qian above. The hexagram statement says: Gou, a woman who is overly strong, do not marry such a woman. The commentary on the judgment says: Gou means meeting, it is when a yao of yin meets a yao of yang. Do not marry such a woman because you cannot stay with her for long. The heavens and earth meet and all things become evident; when a yang yao meets the central and correct position, teaching spreads throughout the world. The meaning of meeting is indeed profound. Commentators explain: Yang represents the way of ruling over people, the standard of correctness. Now a yin yao comes to take its place, and all the yang yao seek it. This is called "meeting." In reality, it is yin harming yang: combining merely by chance, and thus entering officialdom without following the right path. A woman who is so strong goes against the principles of human relations and is not worth marrying; her actions lack consistency, so she is not suitable for appointment. The changes in the Book of Changes are endless: yang cannot alone bring about generation, and generation cannot take place without meeting. Therefore, meeting must come first before there can be success. Even if the beginning is hasty, if it ends in stability, it follows the principle of continuous generation, which is the greatest thing in generation. Moreover, things have no inherent size; all achievements depend on this great meeting. It must await something from outside, so it cannot be controlled by oneself. As for meeting the right person in human affairs, that is highly auspicious. The upper trigram Qian represents yang, and the lower trigram Xun represents yin. This hexagram contains the principle of meeting between heaven and earth. When heaven and earth meet, all things become evident; when a yang yao is in the central and correct position, it can choose a yin yao, just as a sage meets a great position and his way spreads throughout the world; a gentleman meets a favorable time and assists the sage in achieving his deeds, thus the world is well governed. All things receive their proper meeting, and the principle is thus connected. The beginning is very small, but in the end it becomes prominent.

象曰：天下有風，姤。后以施命誥四方。人之治者，火承上之風，能君天下者，得天下之治也。施命告四方，人承其命，咸得其遇也。初六，繫于金柅，貞吉。有攸往，見凶。羸豕孚蹢躅。象曰：繫于金柅，柔道牽也。陰之為道，冝牽於陽。而守其正，保其吉也。君子隨遇而往，無永正，何以終乎，凶其冝也。無異於牝豕從豭，遇無信蹢躅而已。非久之道也。

The Image Commentary says: Wind is blowing beneath the heavens, which is the hexagram of Gou. The sovereign thus understands that he should issue commands and inform all directions. The commentator explains: Those who govern the people are like fire being assisted by wind from above; only those who can control the world can bring peace to it. Issuing commands and informing all directions, so that all people receive these commands, they thus find their proper encounters. The first line of the hexagram says: It is like a piglet tied to a metal brake, and if it remains upright, it is auspicious. If it moves forward, it will meet danger. A weak sow also paces restlessly. The Image Commentary says: Being tied to a metal brake represents the path of yielding being restrained. The commentator explains: The path of yin should be guided by yang, thus maintaining its proper course and securing auspiciousness. If one moves with the occasion like a gentleman, yet lacks a lasting course, how can there be a good outcome? Danger is inevitable. This is no different from a sow chasing a boar; meeting but without faithfulness, it can only pace restlessly, which is not a sustainable path.

九二，包有魚，無咎。不利賓。象曰：包有魚，義不及賓也。陰者，身之資也。魚非食之珍者。初非陰之正者，卦無陰，亦眾之所向也。已得之而供其求，眾失之，未足深吝，故獲之無咎。得其中者也。畜非正之物，懼人之見，其義豈及於賓哉。

The text says: "There is fish in the kitchen, no mistake, but it is not suitable for serving guests." The Image Commentary says: "There is fish in the kitchen, by principle it should not be for guests." The commentator explains: Yin represents the capital for nourishing the body; fish is not a rare delicacy among foods. Although the first line is not a pure Yin line, since the entire hexagram has only this one Yin line, it becomes the object that all the Yang lines strive for. The second line obtains it first, using it to satisfy its own needs; the other Yang lines do not obtain it, but they should not be overly resentful, so the second line obtaining it is without fault, because it maintains the position of "center." However, since what is being kept is not a pure thing, there is fear of being seen, so by principle, how could it be used to entertain guests?

九三，臀無膚，其行次且，厲無大咎。象曰：其行次且，行未牽也。求初之，合二已，得矣，胡獲焉。坐而不安，行而不正，牽繫其柔而未得也。以其不獲也。而止於位，故免於爭競之患雖，危而無大咎也。九四，包無魚，起凶。象曰：無魚之凶，逺民也。無位之陰，遇斯獲矣，二有之也。應何為乎起已求，遇之凶之道也。

The text for line nine three says: The buttocks have no flesh and skin, making walking unsteady and difficult; there is danger, but no great fault. The Image Commentary says: Walking unsteadily and awkwardly is because it has not yet been pulled or guided. The commentator explains: Nine three wishes to approach six at the beginning, but six has already joined nine two. What else can it gain? Thus, it sits uneasily and walks unsteadily, constantly thinking about that soft line but never obtaining it. Because it cannot obtain it, it remains content in its position, thus avoiding the calamity of contention. Although there is danger, there is no great fault. The text for line nine four says: There is no fish in the kitchen, and any movement brings danger. The Image Commentary says: The danger of having no fish is because it is distant from the people. The commentator explains: That unnamed yin line, whoever meets it can obtain it. Now it has already been taken by nine two. Nine four, although it corresponds with six at the beginning, why should it rise up to seek it? To force a connection is precisely the way to invite misfortune.

九五，以杞包瓜，含章，有隕自天。象曰：九五含章，中正也。有隕自天，志不舎命也。無中正之徳者，皆無魚以至於悔也。至五徳博而位尊，謀其道不思其欲，故食杞匏瓜而已。夫以剛正之體，含章明之徳，志在行道不舎敎令，如天降之也。莫不咸賴矣，所謂剛遇中正而天下大行也。上九，姤其角，吝，無咎。象曰：姤其角，上窮。吝也。已過體矣，何所遇乎，姤於角也。以是求遇，可惜者也。不至於爭，無吝已矣。

The text at Nine in the Fifth says: Using the branches and leaves of the杞 tree to wrap the melon, with inner virtue, there will be something falling from heaven. The Image Commentary says: Nine in the Fifth contains inner virtue because it is in the center and upright; something falling from heaven is because its will does not abandon the mandate of heaven. The commentator explains: Any line that lacks the virtue of center and uprightness will end up "without fish" and produce regret. But at Nine in the Fifth, virtue is broad and position is exalted, seeking only its own way without considering personal desires, so it consumes only杞 fruit and gourd melon, simple and plain things. It uses the essence of strength and uprightness, containing the virtue of brightness, with its will devoted to promoting the great way and not abandoning teaching and governance, as if it were sent down from heaven. Thus, no one depends on it. This is what the Commentary on the Judgment refers to when a strong line meets the position of center and uprightness, and teaching is widely spread throughout the world. The text at Nine at the Top says: Meeting only meets the horn on top, there is regret, but no error. The Image Commentary says: Meeting meets the horn because it is at the top and has reached the extreme, hence the regret. The commentator explains: Nine at the Top has already gone beyond the scope of the hexagram, so what can it meet? It can only meet at the horn. To seek meeting in this way is indeed regrettable. Fortunately, it does not compete with people, so the regret ends here.

坤下兌上。萃，亨。王假有廟，利見大人亨。利貞。用大牲吉。利有攸往。彖曰：萃，聚也。順以說。剛中而應，故聚也。王假有廟，致孝享也。利見大人亨，聚以正也。用大牲吉，利有攸往，順天命也。觀其所聚而天地萬物之情可見矣。順而以說，柔無違也。剛中正而應，保其萃以通也。天下大聚，正者而孝享，聚其昭穆，剛尊而利以見也。萃其正而通也。用大牲吉，聚而豐之，得其稱也。夫聚而通之。何往不利。順於類正而相聚得其通，而保其久也。天地萬物之情見於此矣。

The Hexagram "Cui" has "Kun" below and "Dui" above. The Hexagram Statement says: Cui, meaning gathering, is smooth. The king attends the ancestral temple, it is favorable to meet a great person, smooth, favorable to maintain the correct path; using large sacrificial animals is auspicious, favorable for going somewhere. The Commentary on the Judgment says: Cui means gathering. The flexible and joyful qualities, with the strong line in the center harmonizing with the lower, thus enabling gathering. The king attending the ancestral temple is fulfilling filial piety through sacrifice; it is favorable to meet a great person and be smooth because the gathering is in accordance with the right path; using large sacrificial animals is auspicious and favorable for going somewhere, because it follows the mandate of heaven. Observing the nature of gathering, the true condition of heaven and earth and all things becomes clear. The commentator explains: Flexible and joyful, the flexible lines have no rebellious intent; the strong line in the center maintains the correct path and harmonizes, thus preserving this gathering and ensuring smoothness. When the world gathers together, it is conducted by upright people who perform filial sacrifices, bringing the ancestral order into alignment; the Nine in the Fifth is strong and noble, thus it is favorable to meet him. Only when the gathering is correct can it be smooth. Using large sacrificial animals is auspicious because during the gathering, the offerings are abundant and appropriate to the occasion. When gathering is smooth, where could going be disadvantageous? Following the right path to gather with like-minded people, achieving smoothness, thus securing longevity. The true nature of heaven and earth and all things is embodied here.

象曰：澤上於地，萃。君子以除戎器，戒不虞。澤得地以久，地得澤以潤相，聚之道也。眾之聚也，不可以無防，故君子以除戎器，戒不虞。初六，有孚不終，乃亂乃萃，若號，一握為笑，勿恤，往無咎。象曰：乃亂乃萃，其志亂也。四為上應，三近附之，已信不終，失其萃矣。則心惑而志亂矣。何所利哉。若小能號呼，自省度其可否，反而哂之不以為笑，靜然保居，終獲其應，復何憂哉。往必無咎也。

The Image Commentary says: The water in the marsh accumulates above the ground, which is the hexagram of "Gathering." The gentleman thus understands that he should repair his weapons and be prepared for unexpected changes. The commentator explains: A marsh can endure only with the support of the earth, and the earth can be nourished only by the marsh. This is the way of gathering. When people gather together, they must not be without caution, so the gentleman repairs his weapons and remains vigilant against unforeseen events. The text of the first line says: Though one's heart is sincere, it cannot be maintained to the end, thus it becomes confused and gathers; if one calls for help, people will soon look at each other with smiles; there is no need to worry, going forward will not result in error. The Image Commentary says: Confused and gathering, it is because its mind is confused. The commentator explains: The fourth line is the corresponding line to the first line above, but the third line is closer and thus attaches to the fourth line. Therefore, the sincerity of the first line cannot be maintained to the end, losing the gathering it should have. Thus, it becomes doubtful and its aspirations are confused. What benefit is there? If it can call for help and reflect on whether it is feasible, then turning back and smiling at it without making it a laughingstock, quietly holding its position, it will eventually gain the corresponding line. Then, what need is there to worry? Going forward will certainly not result in error.

六二，引吉無咎，孚乃利用禴。象曰：引吉無咎，中未變也。初三皆萃於四，已獨守中，不變其志，待於五，牽而後為聚，得其吉矣。居內靡他，何咎之有。精意承奉信以結之，豈待於豐乎，雖薄而可以薦也。六三，萃如，嗟如，無攸利，往無咎，小吝。象曰：往無咎，上巽也。下皆上，萃。已無應焉。萃如，嗟如也，何所利哉。奉於四剛，剛巽而與，故往而無咎。不能下已而從人，位之失矣，可小惜也。

The text for line six-two says: Being drawn towards it brings good fortune, without fault; with sincere heart, it is appropriate to hold a simple sacrifice. The Image Commentary says: Being drawn towards it brings good fortune and no fault, because the mind remains centered and unswerving. The commentator explains: Both the first six and the sixth three have gathered towards the ninth four, but only the sixth two remains alone in the center, not changing its mind, waiting for the ninth five to draw it, and only then going to gather, thus achieving good fortune. It resides in the inner trigram and has no distractions, so how could there be any fault? With sincere intent, it serves the superior, combining with sincerity, where is the need for elaborate offerings? Even if simple, it can be presented. The text for line six-three says: Wanting to gather but failing to do so, only sighing, with no benefit; going forward brings no fault, only a slight regret. The Image Commentary says: Going forward brings no fault, because the ninth four above is humble and kind. The commentator explains: All the lines in the lower trigram are moving upward to gather, but the sixth three alone has no corresponding line, so it wants to gather but cannot, only sighing, what benefit is there? It then flatters the ninth four, the strong line, which is humble and kind to it, so going forward brings no fault. However, it refuses to stay in its proper place and clings to others, thus losing its position, which is a slight regret.

九四，大吉無咎。象曰：大吉無咎，位不當也。承上於地以剛處之，而下據其眾，非其至公奉上之心大吉則咎也。九五，萃有位，無咎。匪孚，元永貞，悔亡。象曰：萃有位，志未光也。四有其民，而權逼於已，位當貴也，咎何有乎。尊信不行，道豈光乎，且陽徳仁也，可以長正而悔亡矣，民終歸之也。上六，齎諮涕洟，無咎。象曰：齎諮涕洟，未安上也。乘剛而不安，違而無萃。齎諮憂嘆以至於涕洟，懼而內戒，咎何有焉。

The text for line nine four says: Greatly auspicious, there is no mistake. The Image Commentary says: Greatly auspicious is without mistake, because the position is improper. The commentator explains: Nine four, with a strong line, is in a position of serving the sovereign, and below it are many people. If one does not have a heart of complete impartiality and yet achieves great auspiciousness, that would be a mistake. The text for line nine five says: Gathering and possessing the noble position, there is no mistake. If there are people who do not believe, as long as one holds firm to the correct path, regret will vanish. The Image Commentary says: Gathering and possessing the noble position, is because the mind is not yet great enough. The commentator explains: Nine four holds the people, and its power approaches nine five itself. However, the position that nine five occupies is naturally noble, so how could there be a mistake? It is only that reverence and trust are not yet established, so how can its way be great enough? Moreover, the virtue of the yang is benevolence, so as long as one holds firm to the correct path, regret will vanish, and the people will eventually return to it. The text for line upper six says: Sighing and weeping, tears and snot flowing together, there is no mistake. The Image Commentary says: Sighing and weeping, is because one is in a high position and uneasy. The commentator explains: Upper six is above the strong line and feels uneasy, opposing the people and unable to gather them. It sighs and weeps, distressed to the point of tears and snot flowing, fearing internally and being cautious, so how could there be a mistake?

巽下坤上。升，元亨，用見大人，勿恤，南征吉。彖曰：柔以時升，巽而順剛，中而應，是以大亨用見大人。勿恤，有慶也。南征吉，志行也。柔，卑道也。巽，木道也。其道升而大也。見可而升得，其時也。內體巽而外順於物，剛中而上應之，是以亨也。合大人之徳，用見之，而勿恤有慶者也。南征吉，出諸幽而升於明也。志獲於此矣。

The hexagram "Sheng" (Increase) has "Xun" (Wind) below and "Kun" (Earth) above. The hexagram statement says: Increase, great success; it is appropriate to seek an elder; going south is auspicious. The commentary on the judgment says: The yao of the flexible nature follows the right time to ascend, being humble and yielding, while the strong yao is in the center and has a corresponding relationship, thus achieving great success, which is appropriate for seeking an elder. There is no need for worry, for there will be joy; going south is auspicious, as the will is carried out. The commentator explains: Flexibility is the way of the humble; "Xun" is the way of wood; its way is to ascend gradually from below. Ascend only when the right time comes, thus grasping the opportunity. The inner trigram is humble, and the outer trigram is yielding to all things. The nine in the second position, a strong yao in the center, corresponds with the six in the fifth above, thus achieving success. It conforms to the virtue of the elder; with such a posture to seek the elder, there is no need for worry and there will be joy. Going south is auspicious, as emerging from darkness to enter light, and the will is realized here.

象曰：地中生木，升。君子以順徳，積小以高大。木生浸而大也。剛中而柔順也。君子欲其升也。立本以愼徳，巽於卑順於上，則能積小而至於大也。初六，允升大吉。象曰：允升大吉，上合志也。巽者，剛巽柔，柔順剛也。上承於剛，誠信相與，升而合徳，其升矣，故大吉。

The Image Commentary says: Trees growing out of the earth, this is the Hexagram of Ascending. The gentleman thus understands that he should follow virtue, gradually accumulating to reach a great height. The commentator explains: Trees grow gradually to become large. Nine in the Second, a strong line in the middle, with the Upper Trigram being yielding. The gentleman who wishes to ascend should establish a firm foundation and carefully cultivate virtue, remaining humble in a low position and yielding to superiors, thus accumulating little by little to reach a great height. The text of the first line says: Gaining trust and ascending, great good fortune. The Image Commentary says: Gaining trust and ascending brings great good fortune, because it aligns with the will above. The commentator explains: The term 'Wind' refers to a strong line showing humility towards a yielding line, and the yielding line obeying the strong line. The first line, being below and supporting the strong line, mutually shows trust and ascends together with harmonious virtue, thus truly ascending, hence great good fortune.

九二，孚，乃利用禴，無咎。象曰：九二之孚，有喜也。剛而能正，中而無私，應上以升之象，豈假豐物而後享焉。上應其誠，下升而大，雖非其位得其道也。故有喜而無咎也。九三，升虛邑。象曰：升虛邑，無所疑也。上體順也。應而升之，虛邑以待也，升何疑哉。

The text for Nine in the Second says: If one's heart is sincere, it is appropriate to perform a simple sacrifice of the spring season, and there will be no mistake. The Image Commentary says: The sincerity of Nine in the Second brings joy. The commentator explains: Nine in the Second is strong and upright, resides in the center without private motives, and corresponds with the upper trigram, showing an upward trend. Why would one need rich offerings to perform a sacrifice? The upper trigram responds to its sincerity, and the lower trigram rises gradually and grows stronger. Although the yang line is in a yin place and not in its proper position, it has the correct principle, thus bringing joy and no mistake. The text for Nine in the Third says: Ascending to an empty city. The Image Commentary says: Ascending to an empty city, there is nothing to be doubtful about. The commentator explains: The upper trigram "Kun" is yielding. Nine in the Third corresponds with the upper sixth line and ascends. The empty city is open and waiting, so ascending is without hesitation.

六四，王用亨于岐山，吉。無咎。象曰：王用亨于岐山，順事也。位輔乎尊，而不待諸升者，通上下，安險阻之任，難之地也。而順以當位，恭以事上，得其吉矣，亦又何咎。六五，貞吉升階。象曰：貞吉升階，大得志也。以柔道而至於中也。升階而就其位，正之吉也。可謂大志也。上六，冥升，利于不息之貞。象曰：?升，在上消不富也。上而不已，昧於升也。時消也。安所息乎，利以守正，不求孳孳也。

The text for line six four says: The king holds a sacrifice at Qishan, which is auspicious and without error. The Image Commentary says: The king holds a sacrifice at Qishan, which is to act with flexibility and compliance. The commentator explains: Line six four supports the superior position, and does not need to rise further. Its duty is to connect above and below, and to stabilize the dangerous places. It is in a difficult position. Yet it is proper in its place, and reverently serves the superior, thus achieving auspiciousness, and how could there be any error? The text for line six five says: To maintain correctness brings auspiciousness, and to ascend along the steps. The Image Commentary says: To maintain correctness and achieve auspiciousness, and to ascend along the steps, is to greatly realize one's aspirations. The commentator explains: Line six five reaches the central position of the upper trigram by following the path of flexibility, and ascends step by step to its proper position. This is to maintain correctness and achieve auspiciousness, which can be said to greatly realize one's aspirations. The text for line upper six says: To continue ascending in darkness, it is advantageous to keep up the correct path without ceasing. The Image Commentary says: To ascend in darkness, to occupy the upper position and to retreat without being full. The commentator explains: To continue ascending without stopping shows that one has become confused about the act of ascending. The time is now retreating, where can one rest? At this time, it is advantageous to maintain the correct path, and not to continue striving upward endlessly.

坎下兌上。困，亨貞，大人吉。無咎。有言不信。彖曰：困，剛揜也。險以說，困而不失其所，亨。其唯君子乎，貞大人吉，以剛中也。有言不信，尚口乃窮也。剛則困，見揜於柔也。險而能說，雖困而通也。君子之行，存乎素也。困而自辨，而不責於人，修齊其徳以自濟也。五為眾之歸焉。剛而能幹，中而得當，大人之正也。亨困而吉，何咎之有乎。困而尚口，斯窮之矣，何所信乎，故君子飾行以亨困，而不以言也。

The hexagram "Kun" has "Kan" below and "Dui" above. The hexagram statement says: "Kun, it is smooth and favorable to maintain the right course; the great man is auspicious and will have no mistakes; at this time, words are not believed." The commentary on the judgment says: "Kun means that the strong lines are obscured. Being in a dangerous situation yet still joyful, being confined yet not losing one's conduct, thus it is smooth, this is probably something only the gentleman can achieve. Maintaining the right course brings auspiciousness to the great man, because the strong line is in the center; words are not believed because relying solely on words leads to no way out." The commentator explains: The strong lines are confined because they are obscured by the flexible lines. Being in a dangerous situation yet still joyful, although in difficulty, ultimately it is smooth. The gentleman's conduct lies entirely in his cultivation. When confined, he only reflects on himself, not blaming others, and rectifies his virtue to save himself. The line nine five is the object to which all people turn, strong and capable of action, in the center and properly handling affairs, this is the correct way of the great man. Inpredicament, being smooth and obtaining auspiciousness, what fault could there be? When confined, if one relies solely on words, then he will reach a dead end, and who would believe him? Therefore, the gentleman relies on upright conduct to overcomepredicament, not on words.

象曰：澤無水，困。君子以致命遂志。澤無水，涸而無潤也。夫積行以成其徳，雖致命，終遂其道。君子之志，剛而不可拔也，故能致困而不可失其道也。初六，臀困于株，木入于幽谷，三歲不覿。象曰：入于幽谷，幽不明也。能濟困者，剛直也。初以柔弱居於困窮，而不安其所也。而欲上應於二，為二所吝，幽於坎底，以至於三歲而無所見，不明之至也。

The Image Commentary says: A marsh without water is the hexagram of困. The gentleman thus understands that even if he sacrifices his life, he must carry out his aspirations. The commentator explains: A marsh without water becomes dry and loses its nourishment. People achieve virtue through the accumulation of small acts of goodness. Even if they have to risk their lives, they must ultimately carry out their way. The gentleman's aspirations are strong and unshakable, so he can remain inpredicament without abandoning his way. The text of the first line says: The buttocks are trapped on a stump, falling into a deep valley, and for three years no one is seen. The Image Commentary says: Falling into a deep valley, it is dark and without light. The commentator explains: The one who can rescue frompredicament is the quality of being strong and upright. The first line, with its soft and weak nature, is in a state ofpredicament. It cannot settle in its position, and it desires to rise up and correspond with nine two, but is rejected by nine two, thus being trapped in the deepest part of the dangerous situation of kan. It becomes so dark that for three years nothing can be seen.

九二，困于酒食，朱紱方來，利用亨祀，征凶，無咎。象曰：困于酒食，中有慶也。剛而得中，為初三之附，豐於所資，困酒食者矣。酒食困，有位而得其民，則受其命服，而朱紱來矣。夫以位卑而有民利，潔敬以奉上，恃權而凌征之凶也。卑以自守，得無咎矣。

The text at Nine in the Second says: Being overwhelmed by wine and food, the red ceremonial robe is about to be presented; it is appropriate to hold a sacrifice, but rushing to campaign will be dangerous, yet there will be no mistake. The Image Commentary says: Being overwhelmed by wine and food is because it is in the center and there is joy. The commentator explains: Nine in the Second is strong and upright, and has maintained the center. Both Initial Six and Sixth Three come to rely on it, and the resources it relies on are abundant, thus becoming the one overwhelmed by wine and food. Being overwhelmed by wine and food indicates that it has a position and the support of the people, so it will receive the ceremonial robe bestowed by the sovereign. With a lowly position but possessing the benefits of the people, it should serve the sovereign with purity and respect. If it uses its power to dominate and wage war, it will be dangerous. By maintaining its humble position, it will avoid mistakes.

六三，困于石，據于蒺藜，入于其宮，不見其妻。凶。象曰：據于蒺藜，乘剛也。入于其宮，不見其妻，不祥也。柔以居困，力不堪也。欲其往而困於四堅於石也。欲其安而據於二難於蒺藜也。進退無可安所存乎，以至於失位而殞身也。位之不當，不足亨，困不祥之至也。

The text at line six three says: trapped by a stone, sitting on thorns; returning home, yet not seeing one's wife, which is ominous. The Image Commentary says: sitting on thorns is because it is above a strong line; returning home and not seeing one's wife is an ominous omen. The commentator explains: line six three, with its weak nature, is in a difficult situation and lacks strength. It wishes to move forward but is blocked by line nine four, which is as hard as a stone; it wishes to stay still but is beneath line nine two, which is as prickly as thorns. It has nowhere to go, and thus loses its position and its life. Its position is 'not appropriate,' insufficient to resolve thepredicament, which is the most ominous situation in thepredicament.

九四，來徐徐，困于金車，吝有終。象曰：來徐徐，志在下也。雖不當位，有與也。初為之，應二剛困之，故遲遲而來，以待其間也。位之不當，不足亨，困可惜也。雖困於二，終歸其應，金車剛而能載也。

The text at line nine four says: Coming slowly, being trapped by a large metal carriage; there is regret, but ultimately there will be a result. The Image Commentary says: Coming slowly is because the mind is below; although the position is not appropriate, there is a companion who is in harmony. The commentator explains: The line six at the beginning is the corresponding line to nine four. However, the strong line nine two has blocked it, so nine four can only come slowly, waiting for an opening in the middle. Its position is "not appropriate," insufficient to overcome the difficulty, being trapped is indeed regrettable. However, although it is blocked by nine two, it will eventually return to its corresponding line six at the beginning; although the large metal carriage is hard, it is still capable of carrying people forward.

九五，劓刖，困于赤紱，乃徐有說，利用祭祀。象曰：劓刖，志未得也。乃徐有說，以中直也。利用祭祀，受福也。

The text at Nine in the Fifth says: Suffering the punishment of having the nose cut off and the feet amputated, being trapped by the red sacrificial robe; only gradually can one be released, and it is appropriate to hold a sacrifice. The Image Commentary says: Suffering the punishment of having the nose cut off and the feet amputated, indicates that the mind and aspirations have not yet been realized; gradually being released is because of being in the center and upright; it is appropriate to hold a sacrifice, because one can bear the blessing.

物莫能兩大，二之豐則五道減矣。二以剛得眾，而五怒其甚也。將欲刑之上，下敵應不能勝也，故困之免矣。夫居尊以忿失其道也。終以中直久而說矣。至誠感神，況赤紱乎。故精意乃受其佑矣。

Things cannot be both great at the same time. When the second line is great, the fifth line, representing the sovereign, must diminish. The second line, possessing the virtue of a yang line, gains the support of the people, which causes the fifth line to become extremely resentful. The fifth line wishes to impose punishment upon the second line, but since both are yang lines, they are only in opposition and not in harmony. The superior ruler cannot prevail, so the second line is able to escape from adversity. To hold a high position and act out of momentary anger is to lose the way of a ruler. Eventually, the fifth line relies on maintaining the middle path and upholding sincerity, and over time, hardship naturally turns into joy. Even the most sincere heart can move the gods; how much more so can the ritual of offering sacrifices in the proper ceremonial attire achieve this? Therefore, only through sincere and focused intention can one receive the protection of the divine.

上六，困于葛藟，于臲卼，曰動悔有悔。征吉。象曰：困于葛藟，未當也。動悔有悔，吉行也。柔之為物，不能通於困，當困之終然，可征矣。居於上，而果於剛，欲其退也。為葛藟繫之，欲其處也。臲卼而難據，皆不離於困也。柔弱質也，不能專斷，語其治也。何哉？曰：動悔有悔，其處也，則徵矣，乃吉行也。

The sixth line at the top is trapped by vines and is in a dangerous and unstable position. The divination says: any movement will bring regret, but because it already knows regret, going forward is auspicious. The Image Commentary says: being trapped by vines is because the sixth line at the top is in an inappropriate position; any movement brings regret, but recognizing that regret means that moving forward is auspicious. A yin and flexible nature is naturally unable to overcome difficulties, but at the last line of the困卦, the situation has reached its extreme and is about to change, so it is possible to travel. The sixth line at the top is high above the hexagram but is stubborn and aggressive towards yang strength, intending for yang to retreat; instead, it is bound by vines-like constraints and can only remain in place. Its footing is unstable and it is still in the situation of being trapped. A yin and flexible nature is weak and cannot act alone, so it needs to discuss how to behave. What should be done? The divination says that movement brings regret but also awareness of regret—so if it remains still, it should move forward, and moving forward is the auspicious action.

巽下坎上 井，改邑不改井，無喪無得，往來井井，汔至，亦未繘井，羸其瓶，凶。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。汔至亦未繘井，未有功也。羸其瓶，是以凶也。

The lower trigram is Xun (Wind) and the upper trigram is Kan (Water), forming the hexagram of Well. The hexagram Well says: A city can be moved, but a well cannot be moved; the water in the well neither decreases nor increases; people coming and going all draw water from the well. The bucket is almost at the well's mouth, but the rope has not yet drawn the bucket out of the well, and instead breaks the clay jar, resulting in misfortune. The Commentary on the Judgment says: The wooden bucket is lowered into the water and then the water is drawn up, which is the well. The well nourishes people without ever drying up. The city may move, but the well does not, because nine two and nine five are yang and occupy the central position. The bucket is almost at the well's mouth but has not yet been drawn out, indicating that the function is not yet completed. The clay jar is broken, hence the misfortune.

水人之資也，徳人之保也。自古至今，其道一也。故從於水，而下入得水，上汲而施物，井之道也。好於徳而巽志修徳，充其徳而位於民，上咸賴其澤徳之施也。故井曰徳，巽志修徳，曰徳之地不可改而非其道也。酌之不竭，不資於外，無喪無得也。君子之徳，其虛中無改，施之不竭，於何而喪其厚徳也。必備莫究其極，又何能得井冽可食之。

Water is a resource upon which people depend for their livelihood, and virtue is the guarantee upon which people rely for their standing. From ancient times to the present, this principle has remained consistent. Therefore, the hexagram of the Well takes its image from water: a wooden bucket sinks into the water to draw it up and then brings it up to provide for all things. This is the principle of the Well. When people cherish virtue, they should cultivate it with a humble heart. Once virtue is fully developed, one takes a position to govern the people. The benevolence of those in high positions is relied upon by all, which is precisely the giving of virtue. Therefore, the Well symbolizes virtue. "Cultivating virtue with a humble heart" means that the foundation of virtue cannot be changed; if it is changed, it is not the right path. Well water can be drawn without end, and it does not need to rely on external replenishment. This is "without loss and without gain." A gentleman's virtue is internally humble yet unchanging in its root, and it is given to others without being exhausted. How could there be any loss of his profound virtue? One must cultivate virtue to a complete state that others cannot exhaust, otherwise how could it be like the clear well water that is available for drinking?

往來者，皆井，其井之用焉，則君子徳博而施，故往來者徳其徳焉。非剛中之徳不能至也，井可食矣。人近至之而未繘，無功不能汲。下君子雖至於徳，無其位不受其器，未伸其功也。羸其缾，凶繘之失道，用之非器，棄先之功而及其凶也。君子於器而立度，行權而合物，然後道可終也。夫道者，及物而成徳也。修其徳而不利濟，非其道也。有徳無其位，不建其功，其徳未行也。有其法當於權，然後能終之，故君子不可以不備徳，觀其井而古今之道可知也。

People coming and going all draw water from the well, using the same well, just as a gentleman's virtue is broad and he extends it to others, so all who pass by are grateful for his virtue. Without the virtue of the yang principle in the center, one cannot reach this level; only when this is achieved can the well water be used. When people have already reached the well, but the rope has not yet been pulled up, the function is incomplete, and water cannot be drawn. A gentleman in a low position, even if his virtue is fully cultivated, without the appropriate position, he cannot obtain the necessary tools, and his achievements cannot be fully developed. The danger of "a broken vessel" arises because the method of using the rope is improper, and the vessel used is not suitable, thus losing the previous effort and inviting danger. A gentleman should establish rules for the tools and apply flexibility in accordance with the situation, then the correct path can be carried out from beginning to end. What is called the Dao is to benefit all things and achieve virtue; if one only cultivates his own virtue but cannot benefit and help others, then it is not the Dao. Having virtue without the proper position, one cannot establish achievements, and his virtue is not truly practiced. Only when there are rules and flexibility in accordance with the situation can one achieve a good beginning and a good end, so a gentleman must not neglect cultivating his virtue—look at this well, and the principles of all times become clear.

象曰：木上有水，井。君子以勞民勸相。木上有水，上木而出，以潤於木，井徳之施也。勞也者，勉民之勞也。治之得冝，樂其勞而生財也。上讓下，敬父慈子，孝人之性也。君子明之善，而勸也。非抑之制之，善為事者如之也。

The Image Commentary says: Wood with water above it is the Well hexagram. The gentleman learns from this to comfort the people and encourage them to help one another. Water on wood, flowing upward along the wood to emerge, and then returning to moisten the wood, represents the virtue of the Well, which is giving. The term 'comfort' refers to encouraging the people to work diligently. When governance is proper, the people will take pleasure in their labor and thus produce wealth. Those in authority treat those below with courtesy and humility, honoring the elders and loving the young. Filial piety is the natural disposition of human beings. The gentleman understands this inherent goodness and guides people accordingly, not by force or coercion. Those who are skilled in managing affairs act in this manner.

初六，井泥不食，舊井無禽。象曰：井泥不食，下也。舊井無禽，時舎也。居於井下，井泥者也。舊井而無水者也，禽何食哉。窮下而質弱者矣，時何用哉，故舎也。

Initial Line Six, the well at the bottom is full of mud, the water cannot be used for drinking; it is an abandoned old well, not even birds come to it. The Image Commentary says: the mud at the bottom of the well cannot be used for drinking, because it is at the very bottom; the old well not even birds come to, is abandoned by the times. Initial Line Six is located at the very bottom of the well, which is exactly where the mud is. It is an old well that has long dried up, so what can birds find there? It is in the most difficult position at the very bottom, and itself is weak and yielding, so at this time, what use can it be, hence it is abandoned by the times.

九二，井谷射鮒，甕敝漏。象曰：井谷射鮒，無與也。井而與下谷之流也。初微陰也，而注志焉。中之才無施，及以應不能上行，而集其下事也。有質而不得，務徳也。器自矣，誰不棄之。

Nine in the Second, the well water flows down like the water in a valley, watering the small fish at the bottom of the well. The bucket used for drawing water is broken and leaking. The Image Commentary says: The well water flows down to water the small fish because Nine in the Second has no corresponding support above. This well only communicates with the water flow in the valley below. Initially Six is a weak yao, but Nine in the Second focuses all its thoughts on it. Although Nine in the Second has the quality of being in the center, it has no place to apply itself. Moreover, since it shares the same yang nature as Nine in the Fifth, it does not correspond and cannot move upward. It can only gather some trivial matters below. With good potential but not being used, one should focus on cultivating virtue. However, if the vessel itself is broken and leaking, who would not abandon it?

九三，井渫不食，為我心惻，可用汲。王明並受其福。象曰：井渫不食，行惻也，求王明受福也。剛治其位，修已而謀治也。在下之上，有徳者也。井以上為井也。未至上出不見食也。憂其行而心惻矣。上應也，可用汲矣。阻於王之疑也。若主明道通矣。得其賢人，王亦賴其治也。並受其福。

Nine Three, the well has been cleaned but no one comes to drink from it, causing me sorrow; this well water is actually drinkable. If the sovereign is able to discern clearly, the sovereign and ministers will share the same blessings. The Image Commentary says: the well has been cleaned but no one drinks from it, it is the passerby who feels sorrow for it; this is seeking the sovereign's discernment so that both may share the blessings. Nine Three is yang and holds to its position, representing a person who cultivates himself and seeks to govern well. It is located at the top of the lower trigram, indicating a person of virtue. A well is only considered a well when it reaches the mouth of the well; Nine Three has not yet reached the upper position to emerge from the well, so it is not used. It worries that its way is not being realized, hence its sorrow. Nine Three corresponds with Upper Six, the water is actually drinkable, but it is blocked by the sovereign's suspicion. If the sovereign is discerning, the path will be clear. To obtain such a virtuous person, the sovereign must rely on him to govern the world, hence saying the sovereign and ministers share the same blessings.

六四，井甃無咎。象曰：井甃無咎，修井也。體上而下柔，以自處無外以他其徳，不弘學而已矣。修井之道，質弱止於無咎，不足以大濟也。

Six in the Fourth, using bricks and stones to build the well wall, will not result in any mistake. The Image Commentary says: repairing the well wall without error is because it is repairing this well. Although the Sixth line has entered the Upper Trigram, it is a weak yao in a lower position, capable only of guarding itself and not dispersing its virtue outwardly. It is merely that its learning is not extensive enough. The task of repairing the well, with its weak nature, can only achieve correctness without error, but is not yet sufficient to benefit the world.

九五，井冽，寒泉食。象曰：寒泉之食，中正也。井之治者，寒泉也。冽其寒又甚焉。居於中正，為井之主，保井之徳，養而不窮者也。道之上行，人受其施，皆得食其井也。

Nine in the Fifth, the well water is clear and cold, representing sweet and cool spring water suitable for drinking. The Image Commentary says: cold spring water is drinkable because Nine in the Fifth is both centered and properly positioned. A well well-maintained becomes cold spring water; the character '冽' describes its coldness more thoroughly. Nine in the Fifth, with a yang line occupying the central and proper position, is the main element of the hexagram, able to preserve the well's virtue, nurturing all people without depletion. The well's channel is open upwards, so everyone benefits from its provision and can drink from this well.

上六，井收勿幕，有孚，元吉。象曰：元吉在上，大成也。井至上，收井之功也。應於下，引於五，博濟而不施，無幕覆之。為眾之信，大成而元吉。

The sixth line at the top, the well water has been drawn up, do not cover the well mouth, maintain sincerity, and there will be great good fortune. The Image Commentary says: Great good fortune appears at the top line, indicating the well's great achievement. When the well reaches the top position, it is the time to reap the benefits. The sixth line corresponds with the third line and is guided by the fifth line, widely benefiting others without covering the well mouth. Thus, it becomes a place trusted by all, achieving the well's full success and obtaining great good fortune.