Explanation of the hexagrams of the well

Well:

Zheng Xuan said: Kan, water is also. Xun, wood, orange pulley also. Mutual body away from Dui, away from the outside of the firm in the virtual bottle, Dui for the dark zephyr, spring. Words orange water pulley lead bottle, down into the spring, draw water out, the image of the well. The well draws water from people, and the water is not depleted, as if the ruler of the world is educating the world with his government, and the benefits are endless.

Changing the Eup is not changing the well,

Yu turned said: the first five of the Thai also. Kun for the Eup, Qianchu of the five folded Kun. Therefore, the "change Eup". The beginning of the old well, the four should be well, so "do not change the well".

No funeral, no gain, to and from the well.

Yu turned said: no mourning, Tai the first five. Kun image of destruction, so "no mourning". Five to the beginning, out of position without response, so "no gain". Kan is a pass, so "to and from the well". The first five are called "five", and the second one is called "the beginning".

The car, but also not a well-rope,

Yu flip said: Sundance rope, for a well-rope, the car, a few also. It is also called two. Several to the first change, not a well-rope, not yet successful.

Won its bottle, fierce.

Yu turned said: won hook Luo also. Burgundy for the hand, Xun for a rock, away from the bottle, hand-rope folding which, so "win its bottle. The body is destroyed by the absence of the bottle leakage, so "fierce" carry on.

Ganbao said: water, Yinde. Wood, Zhou De also, the well, the land of virtue also. So the people's lives and clean the Lord also. Since the shock of the line, to five, change Yin Zhou than the house of the chaotic customs, but not easy to Cheng Tang Zhao false law also. Therefore, it is said that "change the wells not to change the Euphrasia". The system of the second generation, each due to the current situation, although the loss and gain is different, the same bag, it is said that "no mourning, no gain, to and from the well well" also. When the end of Yin, the well of the poor, so it is said "to". Although Zhou De Xing, not yet Ge Zheng, so it is said that "also not a well-rope". Well mud for filth, the people are bored, than between the people, suffered from charcoal, so it is said "won its bottle, fierce" carry on.

Tuan said: "The well is in the water, and the water is above the water.

Xun Shuang said: "Xun Hu Shui" means "Xun" in the lower part of the Yin Dynasty. And the upper water, said the yang up for the kan also. Wood into the water out, the image of the well.

The well is raised and not poor.

Yu turned said: Dui mouth drinking water, Kan for the pass, to and from the well, so "raise endless".

Changing the Euphrates does not change the well, is to just in the also.

Xun Shuang said: just get in, so the "change Eup". The soft is not in the center, so it is "not change the well" also.

No loss, no gain.

Xun Shuang said: Yin to live in the beginning of the real, for "no mourning". Lost in the center, for the "no gain" also.

To and from the well,

Xun Shuang said: This is Tai Gua. Yang to the five, Kan for the well; Yin to the bottom, also for the well, so "to and from the well well well" also.

The car is also not a knife,

Xun Shuang said: the car, Yin to the beginning of the lower. To the car, after all. Iron, so out of the water through the well also. Today is in the beginning, not get should be five, so "not a knife" also. Irope, well-rope also.

It has not been successful.

Yu turned said: two has not yet changed to respond to the five, so "not yet successful".

The bottles are not as good as they used to be, which is why they are so bad.

Xun Shuang said: well, said two. The bottle is the first. The first wants to respond to the five, now for the two detained won, so "fierce" also.

Kong Yingda said: counting a bottle of water, what is enough to say evil? But this is a metaphor for people's virtue is not constant, can not make the end of the good start, so on the people of the words of the fierce also.

"Elephant" said: wood on the water, well.

Wang Bi said: water on the wood, the image of water. Water to feed and not poor also.

The gentleman to labor to persuade the phase.

Yu turned said: the gentleman is also called Tai Qian. Kun for the people; the first up into the kan, for persuasion, so "laboring to persuade the phase". Phase, help each other. It is said that the sun to help Kun carry on.

The well is a model of integrated imagery: the outer hexagram for the kan, both symbolizing water and symbolize the cave, water in the people cut out of the well cave; the inner hexagram for the Xun, both symbolizing the wood and symbolize the rope. The well consists of two parts, the body of the well and the windlass that draws the water. As the windlass rotates, the water is lifted to the ground along the rope, which is the process described by the well trigram. The water in the well is clean and clear, and it feeds the people without drying up. Therefore, the well trigram explains the method of moral cultivation by repairing the well. Cities and towns can be relocated, but the wells cannot be relocated. The wells do not dry up because of the water they draw from, and they are not full even when water is injected into them. The ancient character for well is the same as the modern character for well, except that there is a little bit more between them: two horizontal and two vertical on the four sides represent four square stone bars, and the little bit in the center represents the well water in which the well is located, as well as the water bottle from which the water is drawn. There is a strong symbolic meaning here: one's cultivation should be like the well, only when it reaches a certain level can it nourish oneself; cultivation, like the character "well", should correct itself in the moral norms; the four stone bars represent that the goal of cultivation should be firm and quiet, and the point in the middle represents that the source of cultivation's nourishment should be never dried up. The water from the well feeds the people who come and go from the well, teaching us to cultivate our moral character and not to destroy our moral principles. If you knock over the water bottle when you are about to reach the edge of the well, you will fail in your endeavors, and you will be in great danger. This shows that not only should we not give up halfway in cultivating our bodies, but even if we have cultivated our bodies to the point of near-completion, we should still take good care of them and never lose our efforts. Therefore, the cultivation of one's body should have a beginning and an end, and last as long as one's life; any time one gives up cultivating one's body, it means a failed life. A gentleman should teach the people to work hard and encourage them to help each other, so that they can improve their lives and their character.