无妄 → 井
Hexagram 25: Innocence → Hexagram 48: The Well
Changing Lines
This transformation involves 5 changing lines (lines 1, 2, 3, 4, 6).
Line 1
初九 无妄。往吉。
Nine at the beginning means: Innocent behavior brings good fortune.
Line 2
六二 不耕穫。不菑畬。則利有攸往。
Six in the second place means: If one does not count on the harvest while plowing, Nor on the use of the ground while clearing it, It furthers one to undertake something.
Line 3
六三 无妄之災。或繫之牛。行人之得。邑人之災。
Six in the third place means: Undeserved misfortune. The cow that was tethered by someone Is the wanderer's gain, the citizen's loss.
Line 4
九四 可貞。无咎。
Nine in the fourth place means: He who can be persevering Remains without blame.
Line 6
上九 无妄。行有眚。无攸利。
Nine at the top means: Innocent action brings misfortune. Nothing furthers.
Trigram Changes
Yilin Verse
堯舜欽明，禹稷股肱。伊尹往來，進禮登堂。顯德之徒，可以輔王。
Yao and Shun, reverent and wise; Yu and Ji, their sturdy limbs. Yi Yin went back and forth; presenting rites, ascending the hall. Followers of illustrious virtue; able to assist the king.
— Jiao Yanshou, Yilin (Forest of Changes), 1st century BCE
Commentary
Yao and Shun govern with reverent brilliance; Yu and Hou Ji serve as their trusted arms and legs. Yi Yin travels back and forth, presenting ritual gifts and ascending the hall. Those who manifest virtue are worthy to assist a king. From Innocence to The Well, the transformation maps sagely governance to an inexhaustible source. Jing's image of water drawn up through wood — the well that nourishes without depletion — represents the perennial resource of moral leadership. The parade of sage-kings and ministers constitutes a Who's Who of virtuous governance: Yao's discernment, Shun's humility, Yu's dedication, Hou Ji's agricultural wisdom, Yi Yin's counsel. Together they embody the well's principle: true leadership replenishes what it serves.
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