شش خطی 48
برداشت از چاه، حفر چاه (jing)

A well is water with a source, which nourishes people inexhaustibly; it has the meaning of nurturance, development. As for the qualities of the hexagram, above is water , dangerous, and below is wind penetrating: gradually progressing so as to get through danger, though there is danger one can get out of it, as wood plunged in water emerges from the water. Therefore this hexagram is called the well.

This hexagram represents accumulation of effort to cultivate virtue; it follows on the previous hexagram rising. Rising means harmonious progress in practice, a way to increase spiritual virtue. When spiritual virtue increases, and one has accordingly advanced to the state where there is no difficulty or danger, the basis is firm and stable; free from danger oneself, one can then resolve others’ problems. With this one accumulates achievement and cultivates virtue, using what one has developed oneself to nurture others’ development. Genuine within, this genuineness reaches out, so there is benefit to others and no harm to self. This is like a well: Changing the village doesn’t change the well; no loss, no gain, passersby use the well as a well.

When the self-development of practitioners of Tao is sufficient, this is like a well having water in it. To develop others after having developed oneself is like “changing the village.” To develop others by one’s own development is like “not changing the well.” Development of others must be based on self-development: As is self-development, so is development of others; this is like a well having “no loss, no gain.” Developing others by self-development, others and self are both nurtured; this is like those who come and go using the well as a well.

If one insists on trying to teach people before one has attained the Tao oneself, this is called lacking the basis. Development without the basis lacks inward mastery; arbitrarily used, it creates confusion, and without having helped anyone else one first loses oneself. This is like trying to get water from a well, but the rope does not reach all the way, or the well water breaks the bucket; one brings misfortune on oneself. This is because the business of guiding others comes after the completion of the great path. When the path is completed, mind and body are autonomous; based on previous realization to enlighten others, one can thus benefit others and not harm oneself. Therefore the main theme in each of the six lines is self-development.

The well has the meaning of nourishing people. Above is water , below is wind , associated with wood; there is water above wood. When water rises above wood, the wood is moistened and becomes pliable, being nurtured by the water. This is the image of the well.

What superior people see in this is that the people must be nourished, and when they are nourished they must be educated. Therefore they teach them to work so as to have plenty of food and warm clothing, so as to nourish their bodies, and teach them to know courtesy and understand duty, to get along in harmony and help each other, so as to nourish their minds.

When body and mind are both nourished, people return to pristine simplicity and purity, forget their travail, become unified, and enter the realm of unconscious obedience to the laws of God.

The human body is the country, the human spirit is the people. To order the spirit and carry out the Tao day and night is to comfort the people; to take to good, correct faults, get rid of falsehood and keep truth, combine vitality, energy, and spirit, and join the earthly to the celestial—this is urging reciprocity. This kind of comfort is that whereby one forgets falsehood; this kind of urging is that whereby one cultivates reality. When falsehood leaves and reality remains, the path of nourishment is consummated.