Chapter Four · The Hexagram of Salt

咸卦，下艮上兌，取相感之義。兌少女，艮，少男也，男女相感之深，莫如少者。又艮體篤實，兌體和說，男以篤實下交，女心說而上應，感之至也，故名為咸。下經首咸。按《序卦》：有天地然後有萬物，有萬物然後有男女，有男女然後夫婦，有夫婦有父子，有父子然後有君臣，有君臣然後有上下，有上下然後禮義有所錯。天地，萬物之本；夫婦，人倫之始。

The hexagram "Xian" has the lower trigram "Gen" and the upper trigram "Dui." This reflects the idea of mutualsympathetic response, or response. "Dui" represents a young woman, and "Gen" represents a young man; the depth of their mutual attraction is unparalleled in youth. Moreover, "Gen" embodies steadfastness, while "Dui" embodies harmony and joy. A man with a steadfast heart submits below and connects with her, while a woman with a joyful heart responds above. This is the extreme of mutualsympathetic response, hence the name "Xian." The lower section of the Classic begins with "Xian." According to the "Xu Gua Zhuan," after heaven and earth come all things; after all things come male and female; after male and female come husband and wife; after husband and wife come father and son; after father and son come sovereign and subject; after sovereign and subject comes distinction between above and below; and only then does propriety and righteousness have a place. Heaven and earth are the root of all things, while husband and wife are the beginning of human relationships.

所以上經首乾坤，下經首咸，繼以恆也。又按《繫辭》：天地定位，山澤通氣。位欲其對待而分，故天地分為二卦；氣欲其流行而合，故山澤合為一卦也。全卦取男女夫婦之義，唯正則吉。六爻皆以人身取象，下卦象下體，自拇而腓而股；上卦象上體，自心而背而口。拇腓股隨體而動，應感者也。

Therefore, the Upper Classic begins with the hexagrams 乾 (Heaven) and 坤 (Earth), while the Lower Classic starts with 咸 (Mutual Influence), followed by 恒 (Permanence). According to the citation from Chen's commentary, which refers to the text from the "Commentary on the Hexagrams"—though this passage actually appears in the "Commentary on the Trigrams"—it says, "Heaven and Earth are positioned, mountains and marshes communicate through their energies." The arrangement of positions emphasizes mutual opposition and distinction, so Heaven and Earth are divided into the hexagrams 乾 and 坤. The concept of energy emphasizes circulation and mutual interaction, so mountains and marshes combine into the hexagram 咸. The entire hexagram takes the meaning of husband and wife, emphasizing the importance of maintaining proper conduct for good fortune. All six lines take the human body as a model: the lower trigram represents the lower part of the body, from the big toe to the calf and thigh; the upper trigram represents the upper part of the body, from the heart to the back and mouth. The big toe, calf, and thigh move along with the body, belonging to passive responding parts.

晦不能思，無感者也。口以言為說，不足以感人者也。皆不能盡感之道。唯心為感之主。乃無心者無所感，有心者憧憧往來亦不能以為感，則感道之難言也。此全彖六爻之大略也。

The "mò" taken by the Nine in the Fifth is located on the back, obscure and unclear, incapable of thought, and is a part that does not respond at all. The "mouth and tongue" taken by the Six at the Top rely only on words to please others, but relying solely on one's mouth is insufficient to move someone. These two aspects do not fully explain the principle of "response." The true master of response is the "heart." However, those whose hearts are empty and who have no thoughts at all do not respond at all, while those who have thoughts and keep turning them over in their minds also do not truly respond. This shows that the principle of "response" is indeed difficult to explain completely. This is a general explanation of the "Xian" hexagram's hexagram text and its six lines.

咸。亨，利貞，取女吉。咸，感也。不曰感而曰咸。咸，皆也。無心之感，無所不感也。所謂寂然不動，感而遂通天下之故者。若有心於感，則非易之道矣。故卦名咸。

The Hexagram Statement of 《Xian》 says: Smooth, favorable for upholding the correct path, and auspicious for marriage. "Xian" meanssympathetic response (response or mutual influence). It is not called "Gan" (sensation) but "Xian" because "Xian" has the meaning of "all, everywhere": only a response without private desire can be felt everywhere. This is exactly what the 《Xici Zhuan》 says: "Still and unmoving, yet when moved by sensation, it communicates with all things and understands the causes of the world." If one seeks response with a particular intention, it is not the way of the 《Yi Jing》, so the hexagram is named "Xian" rather than "Gan."

艮以少男先下於兌，感之專也。兌以少女而悅少男，應之至也。男先下女，得男女之正。感則必通，故占為亨。然必貞而取女則吉。若不以正，則失其亨而所為皆凶矣。又按，八卦各有正位：艮在三，兌在六。艮屬陽三，則以陽居陽；兌屬陰六，則以陰居陰。男女皆其正，故曰貞吉。

"Gen" represents the Young Male, yet it takes precedence in position below "Dui" the Young Female, showing a sincere and devoted heart. "Dui" the Young Female, due to the Young Male's approach, feels joy, indicating a sincere and earnest response. A man bowing to a woman first is in accordance with the proper way of interaction between men and women. Since the feeling is sincere and devoted, it will inevitably lead to communication and success, so the divination concludes as "Heng" (smooth). However, one must maintain proper conduct; only then is marriage auspicious. If not following the proper path, even the original success will be lost, and all actions will turn into misfortune. Additionally, each of the Eight Trigrams has its own "correct position." The correct position of "Gen" is the Third Line, and that of "Dui" is the Sixth Line. "Gen" is yang but occupies the Third Line, which is a yang position; "Dui" is yin but occupies the Sixth Line, which is a yin position. Both male and female are in their proper positions, hence maintaining proper conduct is considered auspicious.

彖曰：咸，感也。本卦二體，初陰四陽，二陰五陽，三陽六陰，皆陽感陰應、陰感陽應。六畫皆相與，卦之名義由（文瀾本「由」作「如」）此。柔上而剛下，二氣感應以相與，止而說，男下女，是以亨、利貞、取女吉也。以卦體言之，兌柔在上，艮剛在下，六畫陰陽相應。以卦德言之，艮止則情專，兌說則應切。以卦象言之，少男先下於少女。柔上剛下，感應相與，所以亨也。夫婦之道，止而不說則離，說而不止則亂。止而說，所以利貞也。婚姻之道，無女先於男，必女守正而男先下之，所以取女吉也。

The Commentary on the Judgment says: "Xian means mutual感应." In the Primary Hexagram, the two trigrams above and below are paired in pairs: the first line is yin, the fourth line is yang; the second line is yin, the fifth line is yang; the third line is yang, the sixth line is yin. All of them are cases where yang approaches and yin responds, or yin approaches and yang responds. The six lines interact with each other, and the meaning of the hexagram name comes from this (in the Wenlan Pavilion edition, the character "由" is written as "如"). The Commentary on the Judgment then says: "Yin is above and yang is below; the two energies感应 and interact with each other. It is a state of stopping yet being joyful, with the male below the female, so it is beneficial and proper, and it is auspicious to take a wife." From the structure of the hexagram, "Dui" (representing yin) is above, and "Gen" (representing yang) is below. The six lines of yin and yang correspond one by one. From the moral qualities of the hexagram, "Gen" represents stopping, and stopping means devotion; "Dui" represents joy, and joy means sincere response. From the symbolic meaning, the young male is ahead and submits to the young female. With yin above and yang below, the two energiessympathetic response and interact, so it is possible to achieve harmony. In the relationship between husband and wife, if one only holds on without joy, there will be separation; if one only enjoys without holding on, there will be disorder. If one can both hold on and enjoy, then it is said to be "beneficial and proper." In marriage, it is not the case that the woman initiates first; instead, the woman must be proper and the man must first come forward to propose, hence it is said to be auspicious to take a wife.

天地感而萬物化生，聖人感人心而天下和平。觀其所感，而天地萬物之情可見矣。天地無心而成化，一自然之運也。聖人有心而無為，一至誠之理也。

The Commentary on the Judgment says: "Heaven and Earth are moved by mutual attraction, and thus all things are transformed and generated. The sage moves the people's hearts and thus the world becomes peaceful. By observing what is moved, the nature of Heaven and Earth and all things becomes evident." Heaven and Earth do not have a mind to move things; all things naturally flourish and are generated, which is the natural course of things. The sage may have such a mind, but does not deliberately act to manage affairs, which is the natural expression of the principle of utmost sincerity.

誠能動物。人心之和平，一至誠之理也。誠能動物。人心之和平，一至誠所感，非邀結之為也。分言之，天地自天地，聖人自聖人；合言之，則天地之翕闢，即聖人之呼吸；天地之慘舒，即人之哀樂。故有感必通，天地萬物之情所同也。寂然不動者性（文瀾本「性」作「心」），感而遂通者情，即有感必通之道，引伸之而情可見矣。

True sincerity can move external things; the peace of the human mind is precisely the result of this principle of sincerity. The repetition of the phrase "sincerity can move things, the peace of the human mind" in the original text is likely an error in the printed version. Sincerity can move external things, and the peace of the human mind comes entirely from the influence of sincerity, not from efforts to ingratiate or form alliances. Separately, heaven and earth are heaven and earth, and sages are sages; but when combined, the opening and closing of heaven and earth correspond to the inhalation and exhalation of sages, and the withering and flourishing of heaven and earth correspond to the sorrow and joy of humans. Therefore, whenever there is a response, there must be a connection; this is a shared reality among all things in heaven and earth. The still, unmoving aspect is "nature" (in the Wenlan Pavilion edition, the character "heart" is used instead of "nature"), while the responsive, interconnected aspect is "emotion," which is the principle that whenever there is a response, there must be a connection. From this principle, we can understand the emotions of heaven, earth, and all things.

象曰：山上有澤，咸。君子以虛受人。澤性潤下，土性受潤。澤之潤有以感乎山，山之虛有以受乎澤，咸之象也。山上有澤，氣以虛而通；人心以虛而受，虛受則能感矣。若心之不虛，私意先入為主，雖投之不受，感通之機窒矣。

The Great Image Commentary says: "A mountain with a marsh on top, this is the Hexagram of Mutual Attraction. The gentleman thus learns to be receptive to others." The nature of a marsh is to flow downward and moisten, while the nature of earth is to receive and bear the moisture. The moistening of the marsh can move the mountain, and the mountain's emptiness can receive the marsh, which is the image of the Hexagram of Mutual Attraction. A marsh on top of a mountain can communicate because there is emptiness in the middle; the human heart must also be empty in order to hold others. Only by being humble and receptive can one achieve mutual understanding. If the heart is not empty, and one's own preconceptions and private intentions take precedence, then others' words cannot be received, and the opportunity for communication is blocked.

初六。咸其拇。拇，足大指也。卦取男女之感，六爻皆以人心取象。初在下，有拇之象。拇非能感人者，特以人身形體上下，象所感有淺深耳。拇隨足而動，欲進未能。初感於最下，所感尚淺，以其未至妄動，故不言吉凶。象曰：咸其拇，志在下也。初與四正應，雖所感尚淺，未遽動，而志知其在九四矣。

The line statement for the first line (Initial Six) says: "It touches the big toe." "Big toe" refers to the big toe of the foot. This hexagram takes the meaning of mutual attraction between men and women, and all six lines use parts of the human body to represent the heart's response. Since the first line is at the very bottom of the hexagram, it symbolizes the big toe. The big toe itself cannot move or attract others, but it uses the body parts from bottom to top to indicate the depth of feeling. The big toe moves with the foot, wanting to move forward but unable to do so. The first line begins the feeling at the very bottom, indicating a shallow response, as it has not yet reached the point of reckless action. Therefore, the line statement does not say whether it is auspicious or inauspicious. The Small Image Commentary says: "It touches the big toe, the mind is at the bottom." Although the first line and the fourth line are properly corresponding, although the feeling is still shallow and no action has been taken yet, its mind is clearly attached to the fourth line.

六二。咸其腓，凶，居吉。腓，足肚也，欲行則先自動，妄不能固守者也。二在下體之中，故有腓象。二與五為正應，然君位非可妄動求感。二變巽為入，則不待五之感而先動，躁妄故失之凶。然有中正之德，故能居其所，則吉也。又按，艮之六二曰艮其腓，象與咸同而不言凶。今咸曰凶者，以動故也。能居，則如艮之本體，可以吉矣。象曰：雖凶居吉，順不害也。吉言居者，非戒之使不得感也。陰性本靜，艮體本止，順其本然，不累於欲，感可不害矣。

The line statement for line six-two says: "It touches the calf of the leg, which is ominous, but if it remains in place, it is auspicious." The calf of the leg is the part of the leg that moves first when a person walks, and it is a part that is light and restless, and cannot hold on. Line six-two is in the middle of the lower trigram, so it takes the image of the calf of the leg. Line six-two and line nine-five are originally in a proper correspondence, but line nine-five is the position of the ruler, and it is not appropriate for line six-two to act rashly in seeking a connection with it. If line six-two moves, the lower trigram becomes "Xun" (wind), which signifies entering. Thus, it does not wait for line nine-five to initiate the connection but acts prematurely, acting rashly and recklessly, hence the ominous outcome. However, line six-two originally possesses the virtue of being in the center and upright. If it remains in its proper position without moving, it will be auspicious. Additionally, in the "Gen" hexagram, line six-two says "It stops the calf of the leg," which takes the same image as in "Xian," but does not say it is ominous. Here, in "Xian," it is ominous because it moves. If it remains still, it is like the nature of "Gen," and thus naturally brings auspiciousness. The "Small Image Commentary" says: "Although it is ominous, remaining in place is auspicious, because it follows without causing harm." The line statement says that remaining in place is auspicious, but it is not a prohibition against having a connection. The nature of yin is originally still, and the nature of "Gen" is originally to stop. Following this natural disposition, not being dragged by desires, the connection will not bring harm.

九三。咸其股，執其隨，往吝。三居下體之上，互巽有股象。執者，專主之意。股，主於隨足而動，不能自專者也。下二爻皆欲動，三以陽剛不能自守，欲應於上六（文瀾本「六」作「矣」）。上，悅體之極，三往而從之，但主於隨。以人事言，猶君子說小人之富貴者，往必吝矣。象曰：咸其股，亦不處也。志在隨人，所執下也。亦者，對下二爻而言。二爻陰，躁其動固也。三以陽剛居止之極，乃不自安處而但隨人，所守汙下，不足言矣。

The line statement for the third line says: "It is salty in the thigh, it holds on to the following, and going forward brings regret." The third line is at the top of the lower trigram, and the second, third, and fourth lines together form the trigram "Xun." "Xun" represents the thigh, so there is an image of the thigh. "Holding on" means to be exclusively focused or to fixate. The thigh's function is only to follow the feet; it cannot act on its own. The two lines below, the first line and the second line, are both restless and eager to move. The third line, being a yang line, cannot hold itself steady, and is eager to respond to the sixth line above (in the Wenlan Pavilion edition, the character "six" is written as "yi"). The sixth line is the top of the trigram "Dui," which represents joy. The third line going forward to follow it is all about "following." In terms of human affairs, it is like a virtuous person envying the wealth of a petty person and going to attach himself to him, which will certainly bring disgrace and regret. The Small Image Commentary says: "It is salty in the thigh, also not staying still. The mind is to follow others, and what it holds on to is low." The word "also" refers to the two lines below: those two lines are yin, and their restlessness was expected. The third line, being a yang line, is at the extreme of the trigram "Gen," which represents stopping, yet it cannot stay still, and follows others exclusively. What it holds on to is so low, it is even less worth mentioning.

九四。貞吉悔亡，憧憧往來，朋從爾思。九四居股之上、脢之下，三陽之中，心之象，咸之主也。心之感物，必正而固，乃得其理。九四以陽居陰，非其正也，而曰貞吉悔亡，戒之也。

The fourth line statement says: "Zhen Ji Hui Wang, Chong Chong Wang Lai, Peng Cong Er Si." The fourth line is located above the thigh and below the spine, in the middle of the three yang lines, symbolizing the "heart." It is also the main line for thesympathetic response (response and interaction) of the entire hexagram. The heart responds to things, and it must be upright and firm in order to conform to the proper principle ofsympathetic response. The fourth line is a yang line in a yin position, which is inherently not proper. However, the line statement says that maintaining properness brings good fortune and the disappearance of regret. This is a warning to it to maintain properness.

憧憧往來，謂一心計我之所以感，又計彼之所以應。有明道計功之意。初與四為正應，有朋象。思者，心之用也。心不可見，故言心之用。九四心之象，咸之主。若能正而固，則虛中無我，無所不感（文瀾本無「無所不感」四字），無所不應而自然獲吉，悔可亡矣。若此心一有計功謀利之私，則未免憧憧然於往來，不過其朋類從之。又安能廓然大公，物來順應而無所不通哉。象曰：貞吉悔亡，未感害也。憧憧往來，未光大也。未感害，當從程傳，未為私感所害也。憧憧往來，以私心相感，則感之道狹矣，故曰未光大也。

"Chongchong wanlai" refers to a state of constantly calculating what one can do to move another person and also pondering what the other person might do in response, driven by private intentions of both reasoning and seeking results. Since the initial line (Chu Li) and the fourth line (Jiu Si) are in a correct correspondence, there is an image of "friends." "Si" refers to the function of the mind; since the mind itself is invisible, it is described by its function. The fourth line represents the image of the mind and the master ofsympathetic response (response and resonance). If this mind is upright and firm, then the mind remains clear and free from a private self, thus being able to respond to all things (the text of Wenlan Pavilion edition does not include the phrase "wu suo bu gan"), and naturally attains good fortune, eliminating regret. However, if this mind harbors private intentions of calculating gains and benefits, it inevitably leads to ceaseless calculations in interactions, and what can be moved is only a few people of similar disposition. How could one speak of a broad and impartial spirit, responding to things as they come and being universally responsive? The "Small Image Commentary" states: "Zhen Ji Hui Wang, Wei Gan Hai Ye. Chongchong Wanlai, Wei Guang Da Ye." The phrase "Wei Gan Hai" is interpreted by Chen Menglei according to Cheng Yi's "Cheng Zhuan" as meaning that it has not yet been hindered by private-minded感应 (response). As for "Chongchong Wanlai," it refers to moving others with private intentions, thus narrowing the path of感应, hence it is said to be "Wei Guang Da" (not yet broad and expansive).

九五。咸其脢，無悔。脢，背肉，在心之上，而相背昧，無所知，不能感物者也。五在上卦之中、心之上，故以取象。然以其無私繫也，故亦可以無悔。此卦諸爻皆動而無靜，五則靜而無動，皆非心之正也。僅以無私繫而得無悔，非取之也。象曰：咸其脢，志末也。孤孑絕物，所志已末。

The line statement for the fifth line (九五) says: "It touches the nape, without regret." "Nape" refers to the flesh on the back, located above the heart, yet it is opposite and obscure, a place that cannot feel things. The fifth line is in the middle of the upper trigram and above the position of the heart, so this image is taken. However, because it has no private attachments, it can avoid regret. In this hexagram, all other lines are only active and not still, while the fifth line is only still and not active, so neither conforms to the proper way of the heart. The fifth line merely avoids regret by not having private attachments, but this is not what the Book of Changes truly approves. The Small Image Commentary says: "It touches the nape, the will has reached its end." Being isolated from external things, the established will has already fallen into the end of the path.

上六。咸其輔頰舌。兌為口舌。上六居卦之最上，故有輔頰舌之象。舌動則輔應而頰從之，三者相須，皆所用以言者。以陰居說之終，處咸之極，無其實而徒以口舌感人者也。人情喜諛說佞，口舌容有感人之時。然其事已不足道矣，故凶悔吝，皆可不言也。

The line statement for the sixth line at the top says: "It is pleasant to the cheek and tongue." "兑" represents the mouth and tongue, and the sixth line at the top is at the very top of the hexagram. Therefore, it symbolizes the jaw, the cheek, and the tongue. When the tongue moves, the jaw responds, and the cheek also moves. The three are interdependent and are all parts used for speaking. The sixth line at the top, being a yin line, is at the end of the "兑" trigram representing joy, and at the end of the "Xian" hexagram representing mutual attraction. There is nothing substantial in the heart, and it only relies on the mouth to move people. Human nature naturally enjoys flattery and likes to be fawned upon. Relying solely on words can sometimes be persuasive; however, such matters are no longer significant, so the judgments of danger, regret, and difficulty are no longer necessary.

象曰：咸其輔頰舌，滕口說也。滕，騰通。馳騁其辭辯，以取說於人也。全卦以相感為義。感之道莫大於男女，故彖以取女言之，而要於正則吉。感之用莫神於心，故六爻以四之心為主，而要於正則悔亡。心有動有靜。靜而無動則脢也，不能感者也。動而不靜，腓也股也輔頰舌也，感之不以正者也。蓋上卦雖主於說，下卦則取於止。必也未感之先，心本於虛。方感之時，一出於正。所謂寂然不動，感而遂通者，庶得咸之義矣。又按，蘇傳，咸者以神交。夫神者將遺其心，況於身乎，身忘而後神存。心不遺則身不忘，身不忘則神忘。

The Small Image Commentary says: "The feeling is in the cheek and tongue, which is the act of flattery." "Teng" is the same as "Teng," meaning to display eloquence and skill in speech to win others' favor. The entire hexagram is based on mutual感应 (response). The way of感应 has nothing greater than the感应 between men and women, so the彖辞 uses "taking a woman" as an example, and concludes that only by upholding the right path is it auspicious. The use of感应 has nothing more subtle than the "heart," so the six lines focus on the "heart" in the fourth line, and conclude that only by upholding the right path does regret vanish. The heart has both a moving aspect and a still aspect: if it is only still and not moving, it is the "mian" of the fifth line, which is incapable of producing感应; if it is only moving and not still, it is the "fei" of the second line, the "gu" of the third line, and the "che jia she" of the sixth line, which are forms of感应 that do not follow the right path. The upper trigram, although centered on "Dui" (Joy), the lower trigram takes the meaning of "Gen" (Stillness): one must first have a mind that is empty and clear before any感应 occurs; when the proper感应 comes, every action and movement must be right. This is exactly what the Xici says: "Still and unmoving, but when moved, it communicates with all things." This is almost the fundamental meaning of the Xian hexagram. Furthermore, according to Su Shi's Dongpo Commentary on the Changes, "Xian" is about spiritual connection. The "spirit" refers to a state where even one's own heart is forgotten, let alone the body. Only when the body is forgotten can the spirit remain; if the heart is not forgotten, the body cannot be forgotten, and if the body cannot be forgotten, the spirit is forgotten as well.

故神與身非兩存也，必有一忘。足不忘屨，則屨之累也甚於桎梏。要不忘帶，則帶之為虐也甚於縲絏。人之所以終日躡屨束帶而不知厭者，以其忘之也。道之可以名言者，皆非其至。而咸之可以分（文瀾本「分」作「象」）別者，皆其粗也。是故在卦者，咸之全也。在爻者，咸之粗也。爻配一體，自拇而上至於口。當其處者有其德，德有優劣而吉凶生焉。合而用之，則拇履、腓行、心慮、口言，六職並舉而我不知。此其為卦也。離而觀之，則拇能履而不能提，口能言而不能聽。此其為爻也。方其為卦也，見為咸而不知其所以咸。猶其為人也，見其人而不見其體也。六體各見，非全人也。見其所以咸，非全德也。是故六爻未有不相應者，而皆病焉。不凶則吝，其善者免於悔而已。此說可叅。

Therefore, the "spirit" and the "body" cannot both be preserved; one must be forgotten. If the foot cannot forget the shoe, the shoe's burden on the foot is worse than foot chains; if the waist cannot forget the belt, the belt's torment is more painful than the ropes used to bind criminals. People wear shoes and tie belts all day long without feeling tired, precisely because they have forgotten them. Any "Dao" that can be expressed in words is not the ultimate Dao; any explanation of the hexagram "Xian" that can be discussed item by item (in the Wenlan Pavilion edition, the character "fen" is written as "xiang") is only its superficial aspect. Therefore, looking at the entire hexagram, it is the whole of "Xian"; looking at each line, it is only the superficial aspect of "Xian." Each line corresponds to a part of the body, from the big toe upward to the mouth. The virtue of each part depends on its position, and the virtue has high and low levels, from which good and bad fortune arise. When used together, the big toe is responsible for stepping, the lower leg for walking, the heart for thinking, and the mouth for speaking. The six functions operate simultaneously without the person being aware of them; this is how the hexagram takes shape. When viewed separately, the big toe can step but cannot lift, the mouth can speak but cannot hear; this is how each line takes shape. When it is considered as a hexagram, one sees only the "Xian" but does not know why it can be "Xian," just as seeing a person without noticing his separate limbs. If the six limbs are each presented separately, they do not form a complete person; if one focuses only on why it can be "Xian," it does not form a complete virtue. Therefore, none of the six lines is not in harmony, yet each line has its own flaw: either it is凶 (evil) or 吝 (austerity), and the best among them is only free from regret. One may refer to Su's view on this.

恆卦，巽下震上，取有常能久之意。彖傳取義有四：剛上柔下，一也；雷動風應，二也；由順而動，事乃可久，三也；剛柔相應，乃理之常，四也。故卦名恆。恆次於咸。按，序卦，夫婦之道不可以久也，故受之以恆。

The Lower Trigram of the Hexagram "Heng" is "Xun" (Wind), and the Upper Trigram is "Zhen" (Thunder), symbolizing constancy and unchanging nature. The Commentary on the Judgment explains the name of the Hexagram, with four meanings: first, the Yang is above and the Yin is below; second, the Thunder moves and the Wind responds accordingly; third, to act in accordance with the principles before taking action ensures lasting results; fourth, the six lines of Yin and Yang correspond one by one, which is the natural order. Therefore, the Hexagram is named "Heng" (Constancy). The Hexagram "Heng" follows "Xian". According to the Sequence of Hexagrams, the way of husband and wife cannot be without constancy (the original text lacks the character "not"), so after "Xian" comes "Heng".

恆，久也。咸，夫婦之道。夫婦之道，終身不變者也，故咸之後繼以恆也。咸少男在少女之下，以男下女，男女交感之義也。恆長男在長女之上，男尊女卑，夫婦居室之常也。論交感之情則少為親切，論尊卑之序則長為謹嚴，故兌艮為咸而震巽為恆也。全彖以有常則亨，又貴於得正。以往兼不易不已二義，能盡乎恆之道者也。六爻雖上下相應，而皆於恆之義未盡。

"Constant" means enduring. The Book of Changes explains that the hexagram "Xian" deals with the relationship between husband and wife, and since the relationship between husband and wife is unchanging throughout life, "Xian" is followed by "Heng." "Xian" represents a young man below a young woman, with the man bending down to meet the woman, symbolizing mutualsympathetic response between male and female; "Heng" represents an elder son above an elder daughter, with male superiority and female subordination, symbolizing the normal state of husband and wife in daily family life. In terms of mutualsympathetic response, the young are more intimate; in terms of hierarchy, the older are more formal. Therefore, "Dui" and "Gen" are paired to form "Xian," while "Zhen" and "Xun" are paired to form "Heng." The main idea of the "Tuan Ci" is that only by being constant can one achieve smoothness, and upholding correctness is most valued. As for the phrase "beneficial to go somewhere," it includes both "unchanging" and "unending" meanings, thus fully explaining the principle of "Heng." Although the six lines are all corresponding above and below, none of them fully capture the meaning of "Heng."

初在下之下，四在上之下，皆未及乎恆者，故泥常而不知變。三在下之上，上在上之上，皆已過乎恆者，故好變而不知常。惟二五得上下體之中，似知恆之義者。而五位剛爻柔，以柔中為恆，故不能制義，而但為婦人之吉。二位柔爻剛，以剛中為恆，而居位不當，亦不能盡守常之義，故但可悔亡亾而已。蓋恆之道難言，必如彖所云而後可也。

Chu Li is at the very bottom of the lower trigram, and Ji Si is at the very bottom of the upper trigram, both still not reaching the concept of 'constant' (heng), so they are rigidly clinging to routine without understanding change. Ji San is at the top of the lower trigram, and Li Wu is at the top of the upper trigram, both have exceeded the measure of 'constant', so they are overly eager for change without understanding constancy. Only Ji Er and Wu Wu are in the middle of the upper and lower trigrams, seeming to understand the meaning of 'constant'. However, Wu Wu is in the fifth position, which is a yang position, but the line is yin, so it can only be constant through gentle moderation, thus unable to make decisive judgments, resulting only in a woman's good fortune. Ji Er is in the second position, which is a yin position, but the line is yang, so it is constant through strong moderation, but the position is not appropriate, so it cannot fully embody the principle of constancy, thus only achieving the elimination of regret. Clearly, the principle of 'constant' is really difficult to explain, and one must follow exactly what the 'Tian Cis' says to be considered qualified.

恆。亨，無咎，利貞，利有攸往。恆，常久也。常有不易之義，久有不已之義。字從心從一日，立心如一日也。人能常久其道，則可以亨通而無咎。然必利於得正，乃得常久之道而利於有所往也。利貞，有不易之意。利有攸往，有不已之意。

The Hexagram of Constancy states: It is smooth, there is no fault, it is beneficial to maintain the correct path, and it is beneficial to go forward. "Constancy" refers to enduring and lasting. "Endurance" implies unchangeableness, while "lasting" implies continuity. The character "恒" is composed of "心" (heart), "一" (one), and "日" (sun), meaning to establish one's mind and remain steadfast day after day. When a person can maintain his way for a long time, he can achieve smoothness without fault. However, only by benefiting from maintaining the correct path can one truly attain the way of constancy, and only then can going forward be beneficial. Therefore, the phrase "beneficial to maintain the correct path" expresses the meaning of "unchangeable," while the phrase "beneficial to go forward" expresses the meaning of "unending."

彖曰：恆，久也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。以卦體言之，艮剛上而巽柔下，名分之常。以卦象言之，雷震則風從，氣化之常。以卦德言之，巽順理而雷動有為，操行之常。又以卦體言之，六爻剛柔皆應，情理之常。此皆以釋卦之名義也。

The Commentary on the Judgment says: "Heng means constancy. The strong is above and the yielding is below; thunder and wind interact, the yielding is active, and the strong and the yielding correspond with each other, hence Heng." From the structure of the hexagram, the strong is above and the yielding is below, which represents the established order; from the symbolic meaning, thunder moves and wind follows, which represents the constant principle of natural transformation; from the moral qualities, the yielding is in harmony with things and the thunder is active and takes action, first following the principles and then acting, which represents the constant principle of conduct; further, from the structure, the six lines correspond one by one between the strong and the yielding, which represents the constant principle of human relations. All of these are used by the Commentary on the Judgment to explain the meaning and principles of the hexagram.

恆亨、無咎、利貞，久於其道也。天地之道，恆久而不已也。《本義》重「貞」字。按，文意宜重「道」字，道即貞也。言恆亨、無咎，而必曰利貞者，恆之義雖取於久，必久於其道也。天地之所以恆久不已者，道也。若久而非道，則不得謂之貞矣，安得亨而無咎乎。

The Commentary on the Judgment says: The hexagram of Constancy is able to be smooth, without error, and favorable to maintaining the correct path, because it can remain steadfast on its proper course for a long time. The principle of operation of heaven and earth is also constant and unceasing. Zhu Xi in his commentary The Original Meaning of the Zhou Changes emphasizes the word "zheng" (constancy). Chen Menglei's note suggests, however, that according to the meaning of the text, the emphasis should be on the word "dao" (the Way), since the "dao" referred to here is the same as "zheng". The text already states that constancy brings smoothness and no error, yet it necessarily adds the phrase "favorable to constancy" because although the meaning of "constancy" comes from "long duration", it must be a long duration on the correct path to be valid. Heaven and earth can remain constant and unceasing precisely because of this "dao". If something is merely enduring for a long time but not in accordance with the Way, then it cannot be called "zheng", and how could it be smooth and without error?

利有攸往，終則有始也。久於其道，終也；利有攸往，始也。蓋一定不易之中，即有隨時變易之理。天地晝之終即夜之始，寒之終即暑之始，循環無端，所以可常可久，故居恆而利於往也。此二節釋彖辭。

The Commentary on the Judgment also says: "It is advantageous to go somewhere, for the end leads to a new beginning." To remain steadfast on the right path for a long time refers to the conclusion of a phase; to be advantageous in moving forward refers to the beginning of a new phase. Originally, within the constant and unchanging principles, there is inherently the principle of change with the times. In the world between heaven and earth, the end of day is the beginning of night, and the end of severe winter is the beginning of summer; the cycle continues without interruption, thus maintaining the norm and ensuring continuity. Therefore, when a person is in the state of constancy, it is actually advantageous to take action. The above two passages are both explanations by the Commentary on the Judgment of the Hexagram Statement.

日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成。觀其所恆，而天地萬物之情可見矣。此極言恆久之道，見恆之利於貞也。日月，陰陽之精，以得天之道，往來盈虧而能久照。四時，陰陽之氣，亦得天之道而變化之，故寒暑相禪以成歲功。聖人亦常久於道，皆出於正，故天下化之以成風俗。故恆有所以恆者，道也，即貞也。日月之久照、四時之久成、聖人之化成，皆以此也。故曰天地萬物之情可見矣。

The Commentary on the Judgment continues: "The sun and moon receive the mandate of Heaven and thus can shine for a long time; the four seasons change in accordance with the mandate of Heaven and thus can complete the cycle of a year. The sage remains steadfast in the Dao for a long time, and thus the world is transformed. By observing what is constant, the true nature of heaven, earth, and all things becomes evident." These words fully express the principle of constancy. It is precisely to show that "constancy" must be based on "uprightness and correctness." The sun and moon are the essence of yin and yang; because they follow the Dao, they can rise and set, wax and wane, and shine continuously. The four seasons are the energies of yin and yang; because they follow the Dao, they change and transform in order, thus completing the cycle of a year. The sage also remains steadfast in the Dao for a long time, acting with uprightness in every movement, thus transforming the world and forming customs. Clearly, the reason why "constancy" can be constant is because there is something that makes it constant, which is the "Dao," that is, "uprightness." The sun and moon can shine continuously, the four seasons can complete their cycles, and the sage can transform the world, all because of this. Therefore, it is said: by observing what a thing holds constant, the true nature of heaven, earth, and all things becomes evident.

象曰：雷風，恆。君子以立不易方。方，理之不可易者。巽性入而在內，雷性動而在外，雷風至變而不失其常。君子體之，常變經權皆不可易之理，非膠於一定之謂也。

The Great Image Commentary says: "Thunder and wind, constancy. The superior person thus establishes himself without changing his course." The term "direction" refers to an unchangeable principle and standard. The lower trigram of the Hexagram of Constancy is Xun, which represents penetration and is located internally; the upper trigram is Zhen, which represents movement and is located externally. Thunder and wind are the most changeable elements in heaven and earth, yet they never lose their inherent nature. By observing this, the superior person understands that whether maintaining constancy or adapting to change, whether adhering to established principles or employing flexible measures, there is an unchangeable truth involved—this is called "establishing oneself without changing one's course," which does not mean clinging to a fixed routine.

初六：浚恆，貞凶，無攸利。初與四為正應，理之常也。然在下，未可深有所求。四震體，陽性動而不下，又為二三所隔，應初之意異乎常（文瀾本「異乎常」作「甚微」）矣。初之柔暗不能度勢，巽性善（文瀾本「善」作「務」）入故深，以常理求之，為浚恆之象。如是則雖貞亦凶，而無所利矣，況爻象本不正乎。象曰：浚恆之凶，始求深也。交際之道，自有淺深。交始而遽以深望之，豈常理哉。

The line statement for the first line (Initial Six) says: "Junneng, zheng xiong, wu yu li." "Junneng" means to dig deeply, indicating that at the beginning one seeks too much from the other. Initially, the line six and line four are yin and yang, which is a proper pairing, according to normal principles. However, line six is at the very bottom of the hexagram, and it is not appropriate to seek deeply at this stage. Line four belongs to the upper trigram Zhen, which has a yang nature that tends to move upward rather than downward. Between them are lines two and three, which block the connection. Therefore, the response of line four to line six is not ordinary (the Wenlan edition writes "yi hu chang" as "shen wei," meaning weak). Line six is yin, weak and confused, and cannot accurately assess the situation. Moreover, the nature of Xun is to go deep, so the deeper it seeks, the more it digs. If one only follows normal expectations, it becomes the image of "Junneng." In this case, even if one remains steadfast, danger is inevitable, and there can be no benefit. Moreover, this line is yin in a yang position, which is not proper. The Small Image Commentary says: "The danger of Junneng arises from seeking too deeply at the beginning." Interaction naturally proceeds from shallow to deep. To expect deep connection from the start is not in line with normal principles.

九二：悔亡。以陽居陰，本當有悔，以久於中道，故悔可亡。象曰：九二悔亡，能久中也。過不及皆不能久，可久之道唯中而已。諸爻以不中故不能久。蓋正者或未必中，中者可以兼正也。

The line statement for line two (Nine Two) says: "Regret disappears." Nine Two, being a yang line in a yin position, is in an improper place and should naturally produce regret; however, it remains steadfast in the central position of the lower trigram for a long time, so regret disappears. The Small Image Commentary says: "Nine Two's regret disappears because it can remain in the central position for a long time." Anything that goes beyond its limits or fails to reach the right position cannot last. The only path that allows for lasting is the concept of 'center' (zhong). In the hexagram of Constancy, all other lines cannot last because they do not occupy the central position. It is important to understand that being in the proper position and maintaining correctness does not necessarily mean one is in the center, but those who can achieve the center can also attain correctness. This is why Chen Menglei particularly emphasizes the importance of 'center' here.

九三：不恆其德，或承之羞，貞吝。位雖得正，然過則不中，志從於上而不能久。蓋巽為不果，又為躁卦，故有不恆其德、或承之羞之象。承，進也。或者，不知誰何，人得而進之以羞也。如是則雖正亦吝矣。象曰：不恆其德，無所容也。過剛，又介二剛之間，進退無所容也。

The third line statement says: "Not maintaining its virtue, it may receive disgrace, and thus be in a difficult situation." The third line is a yang line in a yang position, though its position is correct, its strength is excessive and it is not in the center. Its mind is overly attached to the upper sixth line and cannot maintain a long-term stance. The lower trigram is Xun, which originally has a gentle and indecisive image, and it is also a restless trigram, so there is an image of "not being able to maintain its virtue" and "receiving disgrace from someone." Here, "承" means to present or offer; "或" means not specifically referring to someone, implying that anyone could bring disgrace upon it. Thus, even if it maintains correctness, it is still regrettable. The Small Image Commentary says: "Not maintaining its virtue, it has nowhere to be accommodated." The third line is overly strong, and is sandwiched between the second and fourth lines, both of which are yang lines. It cannot advance or retreat, and thus has nowhere to be accommodated.

九四：田無禽。坤為眾，四變坤有田象；應初巽，為無禽象。師六五變坎中實，所應又剛，故為有禽；此變坤陰虛，所應又柔，故有無禽之象。以陽居陰，已非其位；所處不中，震體好動。曲學異端，返之身心而無益，措之天下而無功者也。象曰：久非其位，安得禽也。以陽居陰，非所久而久也。九二亦非位而悔可亡，此則不然者，又中與不中之辯也。

The line statement for the fourth line, nine in the fourth, says: "There are no game in the fields." This means going out to hunt but getting nothing. The lower trigram is坤, representing many, and when the fourth line changes, the upper trigram becomes坤, symbolizing the fields. The line corresponds to the initial six, which is巽, thus resulting in the image of no game. This can be compared to the hexagram 师, where the fifth line, six in the fifth, changes to become坎. The middle line of坎 is solid, and the corresponding nine in the second is yang, hence resulting in "there is game." In the hexagram 恒, the fourth line, nine in the fourth, changes to become坤, which is yin and empty, and the corresponding initial six is also yin and soft, hence resulting in "there is no game." The fourth line, which is a yang line in a yin position, is already not in the proper position; it is also not in the center, and it has the nature of 震, which is active and restless. Such a person is like one who specializes in perverse learning and heretical doctrines, and when he withdraws to reflect on his body and mind, there is no benefit, and when he goes out to implement his ideas in the world, there is no effect. The Small Image Commentary says: "Remaining in an inappropriate position for a long time, how can there be game?" A yang line in a yin position is not the proper place to stay, yet it remains there. Someone might ask: the second line, nine in the second, is also not in the proper position, so why does regret disappear, but not for the fourth line? This is still the difference between being in the center and not being in the center.

六五：恆其德，貞，婦人吉，夫子凶。以柔中而應剛中，陰柔之正，有恆其德貞之象。五變兌為少女，婦人之象。以柔為恆，婦人之道，非夫子所宜，故婦人得此爻則吉，在夫子則凶也。象曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。婦人從一夫而終，無專制之義。夫子剛斷，以義制事，乃柔順而從婦道，則凶矣。

The Line Statement for the sixth line (six in the fifth): "Maintaining virtue, upholding constancy, it is auspicious for a woman, but ominous for a man." The sixth line, being a yin line, occupies the central position of the upper trigram, and corresponds below to the second line, which is a yang line in the central position. This represents the proper path for the yin and yang lines. Therefore, there is an image of "maintaining virtue and upholding constancy." When the sixth line changes, the upper trigram becomes Dui, which represents a young woman, hence the image of a woman. Taking gentleness as the path of constancy is the proper conduct for a woman, but not for a man. Therefore, if a woman obtains this line, it is auspicious, but if a man obtains it, it is ominous. The Small Image Commentary says: "A woman's constancy is auspicious because she remains faithful to one husband; a man's conduct is ominous because he follows the path of a woman." A woman's life should be devoted to one husband, and she has no reason to act independently. A man, on the other hand, should be resolute and decisive, judging matters according to reason. If he is overly gentle and follows the path of a woman, it will be ominous.

上六：振恆，凶。以一卦之極言之，居恆之極，不能常矣；以上卦之極言之，處震之終，過於動矣；以上六之一爻言之，質陰柔不能固守居上，又非所安矣。故有震動其恆之象，而其占則凶也。象曰：振恆在上，大無功也。居上必有恆德，乃可有功。躁動如此，安能有所成乎。曰大無功，上無益於國家，下不利於生民也。

The line statement for the sixth line at the top says: "Zhen Heng,凶." "Zhen" means to shake or move. Looking at the entire hexagram, the sixth line at the top is at the end of the Heng hexagram, and has lost the ability to maintain stability. Looking at the upper trigram, it is at the last position of the Zhen trigram, having moved too much. Considering this line alone, it is of a yin and soft nature, unable to hold on, and is located at the highest position, which is not a suitable place for it to be. Therefore, there is an image of "shaking away the constant," and the judgment is ominous. The Small Image Commentary says: "Zhen Heng at the top, great without achievement." Those in high positions must possess enduring virtue in order to accomplish great deeds. How could one achieve anything with such restlessness and disorder? "Great without achievement" refers to no benefit to the state above and no benefit to the people below.

恆卦象甚善，而六爻鮮有全吉。蓋以爻配位，陰陽得失各有不同。大抵或守常而失之拘，或厭常而失之躁，皆不能中正以盡乎恆之義。初四皆守常而拘者也，而初之凶甚於四；三上皆厭常而躁者也，而上之凶甚於三；二五皆中而不正，故五有不能制義之凶，即二亦僅悔亡而已。盡恆之義，必如彖之所云乎。

Chen Menglei summarized the entire hexagram: The hexagram of Heng is originally good, but its six lines are rarely entirely auspicious. The reason is that when the lines are matched with their positions, the yin and yang are either in proper or improper positions, which differ. Generally, there are two types: one type adheres to the conventional and thus becomes rigid, and the other type rejects the conventional and thus becomes restless. Both types fail to achieve the middle and correct position, thus failing to fulfill the meaning of "Heng" (constancy). The line Chiu Li and Ji Si both belong to the type that adheres to the conventional and becomes rigid, but the misfortune of Chiu Li is more severe than that of Ji Si. The line Ji San and Shang Li both belong to the type that rejects the conventional and becomes restless, but the misfortune of Shang Li is more severe than that of Ji San. The lines Ji Er and Liu Wu, although occupying the middle position, are not in the correct position, so Liu Wu has the misfortune of "being unable to judge by righteousness," while Ji Er only manages to eliminate regret. To fully realize the meaning of "Heng," it is probably only possible by following what the Hexagram Statement and the Commentary on the Judgment have explained.

遯。遯卦，艮下乾上。二陰浸長，陽當退避；又乾陽外往而艮能止，有違遯之義，故為遯。不言退而言遯者，退但有退後之義，無避去之義故也。遯卦次恆。按，《序卦》：恆者，久也。物不可以久居其所，故受之以遯。久則有退去之理，遯所以次恆也。全彖以君子能遯，則身退而道亨；小人則不可以陰之浸長，而遽迫於陽。此全彖之大旨也。

The Hexagram of Retreat, with the lower trigram being Gen (Mountain) and the upper trigram being Qian (Heaven). The entire hexagram has two lower lines that are yin, indicating that yin energy is gradually growing, and yang energy should therefore retreat and withdraw. Moreover, the upper trigram Qian represents yang energy that is forcefully advancing outward, while the lower trigram Gen can stop it. Together, this conveys the meaning of 'retreating and separating,' hence the name 'Retreat.' The term 'retreat' is not used but instead 'Retreat' is used, because 'retreat' only implies moving backward, but does not include the meaning of avoiding and leaving. The Hexagram of Retreat comes after the Hexagram of Constancy. The 'Sequence of Hexagrams' says: 'Constancy means enduring. Things cannot remain in their place for long, hence it is followed by Retreat.' When something stays in one place for too long, it naturally leads to withdrawal, hence Retreat follows Constancy. The main points of the hexagram's statement have two aspects: a gentleman who can retreat in time, though his body may retreat, his path remains open; whereas a petty person should not take advantage of the growing yin energy to urgently force yang energy. This is the general meaning of the entire hexagram's statement.

六爻獨二不言遯。蓋全卦以二陰迫陽，二乃卦之所以為遯者，故（文瀾本「故」作「故其」）遯之意至堅，而不言遯，恐其迫陽也。遯貴速而遠：三近二，故有係；四應初，故有小人之戒；五得中，為嘉遯；上最遠，為肥遯。獨初與同體而在眾陽之後，則又以不遯免災。故當遯之時，不可不見機遠去也。

Among the six lines, only the line six in the second position does not mention the word "遯." The entire hexagram is formed by two yin lines pressing upon the yang lines, and line six in the second position is the reason that makes this hexagram "遯." It is the most resolute in promoting the retreat. The reason it is not mentioned in the line statement is to prevent it from turning around to press upon the yang. The way of retreat is valuable for being quick and distant: line nine in the third position is adjacent to line six in the second, so it has "係遯," meaning it is restrained; line nine in the fourth position responds to line six at the beginning, so it has a warning against small people; line nine in the fifth position is in the center of the upper trigram, so it is "嘉遯," meaning a beautiful retreat; line nine at the top is farthest from the yin lines, so it is "肥遯," meaning a broad and comfortable retreat. Only line six at the beginning and line six in the second position share the nature of the mountain trigram, yet they are placed after all the yang lines, and because they do not retreat, they avoid misfortune. Therefore, when it is time to retreat, one must not hesitate to leave quickly.

遯，亨，小利貞。遯卦陰浸長而陽避，六月之卦也。亨指四陽而言，知時而遯，故身雖退而道亨。小利貞，《程傳》謂不可大貞而尚利小貞，《本義》以小為小人言，小人當利於守正，不可以浸長而迫於陽也。今按，此句宜指二陰而言，《本義》為是。蓋易雖為君子謀，未嘗不望小人之為君子。小而能貞，則亦君子矣。當遯之時，君子固以遯而亨，小人亦以正為利。諷君子而儆小人，亦扶陽抑陰之意。

The Hexagram Statement says: "Dun, smooth, small benefit in uprightness." The Hexagram of Dun represents a time when Yin energy gradually increases and Yang energy retreats. In the twelve hexagrams associated with the lunar months, it corresponds to the sixth month. "Smooth" refers to the four upper Yang lines: knowing when to retreat, one may withdraw physically but still maintain a smooth path. As for the phrase "small benefit in uprightness," Cheng Yi in his commentary "Yichuan's Commentary on the Changes" interprets it as not being suitable for great uprightness, but rather for small uprightness. Zhu Xi in his "The Original Meaning of the Zhou Changes" takes "small" to mean small people, suggesting that small people should benefit by upholding uprightness at this time, and should not take advantage of the increasing Yin energy to pressure Yang. Chen Menglei's commentary concludes that this phrase refers to the two lower Yin lines, and Zhu Xi's interpretation is correct. The Book of Changes often plans for the gentleman, yet it also hopes for the transformation of small people into gentlemen. If small people can uphold uprightness, they too become gentlemen. At this time of retreat, gentlemen achieve smoothness through retreat, and small people should also benefit by upholding uprightness. This serves both to remind gentlemen and to warn small people, with the same purpose of supporting Yang and restraining Yin.

彖曰：遯，亨，遯而亨也。剛當位而應，與時行也。五以陽剛中正與二之陰柔中正相應。二陰能順五，可以不遯矣；然二陰浸長，時不可以不遯。有知時而遯之能，所以致亨。小利貞，浸而長也。二陰浸長，而利於貞。不以勢之將盛而凌君子，小人之福也。

The Commentary on the Judgment says: "Retreating, it is favorable. Retreat leads to favorable outcomes. The strong is in the proper position and corresponds with the time, thus acting in accordance with the time." Nine in the Fifth, being a strong yang line in the center and properly positioned, corresponds with Six in the Second, a yin line in the center. By principle, since the two yin lines can obey Nine in the Fifth, they should not need to retreat. However, the yin energy is gradually increasing, and the situation forces them to retreat. It is precisely because they possess the ability to recognize the situation and retreat that they achieve favorable outcomes. The Commentary on the Judgment also says: "Minor benefit comes from uprightness, as the yin lines are gradually growing." The two yin lines are indeed increasing, and at this time, uprightness is beneficial for them. Not relying on their growing strength to oppress the gentleman is precisely the fortune of the petty person.

遁之時義大矣哉。陰方長而處之甚難，時在天而義在我。不審時，不知遯；不斷以義，不能遯。去就大節所關，非與時偕行者不能也。易中大矣哉有二：有贊其所係之大者，豫革之類是也；有嘆其所處之難者，大過遯之類是也。

The Commentary on the Judgment concludes with a praise: "The meaning of the time for retreat is great indeed." Yin energy is growing, and in such a situation it is extremely difficult to know how to act. The situation belongs to Heaven, but the principles of choice and rejection lie with me. Without examining the situation, one does not know when to retreat; without making decisions based on principle, one cannot retreat. This involves a great matter of whether to take office or retreat from the world. It is not something that those who cannot keep pace with the times can achieve. In the Book of Changes, the exclamation "great indeed" appears in two types: one praises the importance of the matter it relates to, such as the hexagram of Joy and the hexagram of Revolution; the other laments the difficulty of the situation it is in, such as the hexagram of Great Excess and the hexagram of Retreat. This case belongs to the latter category.

象曰：天下有山，遯。君子以遠小人，不惡而嚴。天不必遠於山也，乃山勢雖高，而天去之自遠；君子不必示惡聲厲色於小人也，乃小人雖近，君子遠之自嚴。不惡者，待彼之禮；嚴者，守己之節。遠小人，艮止之象；不惡而嚴，乾剛之象也。

The Great Image Commentary says: "Heaven over mountains, retreat. The superior person thus keeps a distance from petty people, showing neither hatred nor leniency. Heaven does not deliberately seek to be far from the mountains, yet the mountains, though high, are naturally far from Heaven. Similarly, the superior person does not need to display hatred toward petty people, yet even if petty people are nearby, the superior person naturally remains distant without losing dignity. 'Not hating' refers to the proper etiquette in dealing with others, while 'dignity' refers to maintaining one's integrity. Keeping a distance from petty people takes the image of the mountain (Geng hexagram) representing stillness; not displaying hatred yet naturally maintaining dignity takes the image of the Heaven (Qian hexagram) representing strength and vigor."

初六：遯尾，厲，勿用有攸往。遯而在後，尾之象；其勢已危，欲往不及。然在下無位，所居不正，無德無位之凡民，遯亦無益，晦處靜俟，庶可免耳。象曰：遯尾之厲，不往何災也。不往，即晦藏之意。初所居非貞，不往即其貞也。

The line statement for the first line (Initial Line) says: "Retreating at the end, dangerous, do not go anywhere." This refers to being at the end, which is the image of the tail; the situation is already dangerous, and trying to move away is too late. However, this line is in a low position, without a position or status, and is in an improper place. It represents an ordinary person with neither virtue nor position. Following the retreat would be of no use, so it is better to remain hidden and quiet, perhaps avoiding disaster. The Small Image Commentary says: "Danger of retreating at the end, why disaster if not going?" The term "not going" means to remain hidden and concealed. Since the first line is in an improper position, being still and not acting recklessly is its "zheng" (constancy).

六二：執之用黃牛之革，莫之勝說。二陰迫陽，卦之所由以遯者，而艮為手，有執之之象。二居中陰畫，黃牛象。《本義》謂二以中順自守，志在必遯，人莫能解，故有此象。然卦以陽遯陰，故陽爻皆言遯，二陰不必言遯。蓋二，陰也，勿迫乎陽，必堅其交五之志而不可解。此說雖與《本義》悖，而與彖小利貞句相應。

The line statement for the second line says: "It is bound with the hide of a yellow ox, and no one can loosen it." This means it is tied with the hide of a yellow ox, and no one can untie it. Two yin lines are pressing against the yang line, which is the reason this hexagram is called "Retreat." The lower trigram is艮 (Mountain), which represents the hand, hence the image of "holding on." The line six-two is in the middle of the lower trigram, representing a yin line. Yellow is the color of the center, and oxen are gentle, so the image of "yellow ox" is used. The "Ben Yi" explains that line six-two, being in the center and gentle, holds fast and is determined to retreat, so others cannot loosen it, hence this image. However, Chen Menglei argues that this hexagram is about yang retreating from yin, so all yang lines are said to retreat, and the two yin lines do not need to be said to retreat. Since line six-two is a yin line, its role is not to press against yang, but to tightly bind its intention to connect with line nine-five, making it unbreakable. Although this view differs from the "Ben Yi," it corresponds well with the hexagram statement's phrase "small benefit in uprightness" — this is the reason for choosing one and rejecting the other.

象曰：執用黃牛，固志也。舊說謂志之固，非外物所能移也。此爻卦之所以為（文瀾本「為」作「謂」）遯而不言遯，蓋未行而志之決，實由於此也。今作固其交五之志。蓋君子皆遯，小人豈能自存，小人得志能固留君子，小人之貞也。

The Small Image Commentary says: "Using a yellow ox, this signifies firmness of will." The old interpretation is that the mind is firm and not shaken by external things. This line is the key to the whole hexagram becoming "Retreating," as the text in the Wenlan edition states, "This line is why the hexagram is called Retreating." However, the term "Retreating" is not mentioned in the line statement, because the yang line has not yet truly departed; the determination to depart is actually forced out from here. Now Chen Menglei reinterprets "firmness of will" as: maintaining a firm connection with the line nine five. If the gentlemen all retreat completely, where would the petty people be able to survive alone? When petty people are in power, if they can firmly retain the gentlemen, that is the "uprightness" for the petty people's side.

九三：係遯，有疾厲，畜臣妾，吉。二陰迫陽，陽宜遯矣。然三與陰近，又艮體為止，故有遯而有所係之象。艮為閽寺，有臣妾象。君子不可有所繫於小人；若臣妾之屬，則撫之以恩以得其心亦可。然曰畜之，則亦不使侵逼於陽矣。象曰：係遯之厲，有疾憊也；畜臣妾吉，不可大事也。當遯而係，勢必困憊矣。臣妾畜之則吉，非可使之干預大事也。一作臣妾最易係戀，畜養之則可；若出處去就之大事，則不可有所係也。此二意宜兼。

The line statement for the third line (nine in the third): "Attached to retreat, there is illness and hardship, to keep concubines and servants, it is auspicious." Two yin lines press upon the yang line, and the yang line should naturally retreat. However, the third line is closely adjacent to the yin line below, and since it is of the nature of Gen (mountain), which signifies stopping, there is an image of "wanting to retreat but being held back." Gen also symbolizes the gatekeeper or court attendant, hence the image of "concubines and servants." A gentleman should not be attached to petty people; however, for servants and concubines, using kindness to win their loyalty is acceptable. Nevertheless, since it says "to keep," it implies that they should still not be allowed to encroach upon the yang. The Small Image Commentary says: "Attached to retreat brings hardship, due to fatigue and exhaustion; to keep concubines and servants is auspicious, but they should not be entrusted with major affairs." Wanting to retreat but being held back inevitably leads to hardship and exhaustion. Keeping concubines and servants is auspicious, but they should not be involved in major matters. Another interpretation is that concubines and servants are most likely to cause attachment and longing. It is acceptable to keep them, but when facing decisions about entering or retiring from official life, or matters of choice and departure, one must not be attached. Chen Menglei believes these two meanings should be taken together.

九四：好遯，君子吉，小人否。下應初六，有情好之象；而乾體剛健，能絕之以遯之象。惟以義制欲、剛克之君子能之，小人不能，故占者君子得之則吉，小人則否也。象曰：君子好遯，小人否也。小人有係戀之私，必不能自克也。

The line statement for the fourth line says: "A good retreat, the gentleman is auspicious, the petty person is not." The fourth line is in the upper trigram Qian, which is strong and vigorous, indicating the ability to cut off this affection and retreat. Only a gentleman, who can control desires with reason and restrain himself with strength, can do this. A petty person cannot. Therefore, if the person seeking the divination is a gentleman, this line is auspicious; if a petty person, it is not. The Small Image Commentary says: "The gentleman retreats well, the petty person does not." A petty person, burdened with attachments and affection, certainly cannot restrain himself.

九五：嘉遁，貞吉。陽剛中正，下應六二，亦柔順而中正，然不以相應而有所係，遯之嘉美者也，占者能正則吉矣。五雖君位，而遯非人君之事，故不以君言。此君子未見疎於小人，而能與時偕行，超然遠引，可不遯而遯者也。隨六三言係而五曰孚于嘉，遯亦於三言係、於五言嘉。蓋非正應而相暱曰係，以中正而相應則曰嘉也。

The line statement for the fifth line says: "A good retreat, the correct and auspicious course." The fifth line is yang and strong, occupying the central position and being in the correct position. It corresponds below to the second line, which is yin and gentle, also occupying the central position and being in the correct position. However, the fifth line does not become bound by this correct correspondence. This is the most excellent form of retreat, so if the person divining maintains correctness, it will be auspicious. Although the fifth line is in the position of a ruler, retreat is not the duty of a ruler, so here it is not discussed in terms of a ruler. Instead, it describes a kind of gentleman who has not yet been expelled or distanced by small men, yet can follow the trend of the times and withdraw from affairs, being someone who could have remained but chooses to retreat. In the Qian hexagram's third line, it speaks of "binding," while the fifth line speaks of "trustworthiness in goodness." In the Duan hexagram, the third line also speaks of "binding," and the fifth line speaks of "goodness." This shows that "binding" is not due to being in correct correspondence and being close to each other, but rather "goodness" is due to mutualsympathetic response through virtue and correctness.

象曰：嘉遯貞吉，以正志也。九五嘉遯，無係無執無好。不事於外，正在我之志而已。二以陰應陽，其志當固；五以陽應陰，其志當正。

The Small Image Commentary says: "A joyful retreat and a firm virtue bring good fortune, because they maintain a correct will." The reason why the retreat of nine five is beautiful and good is that it is not entangled, unlike six two which holds on to something, nor like nine four which is burdened by affection. It does not seek anything outside, but simply maintains a correct will within. Six two, with a yin line responding to a yang line, values a firm will; nine five, with a yang line responding to a yin line, values a pure will. The difference in their focus lies here.

上九：肥遯，無不利。肥者，寬裕自得之意。陽道常饒，或損者，陰剝之也。以陽剛居卦之外，去柔最遠，高而能應剛而無決，無有疾憊，故稱肥焉，而占無不利也。

The line statement for the top nine (上九) is: "Fatty retreat, no disadvantage." "Fatty" means being affluent and at ease, enjoying oneself. The nature of yang is inherently abundant and sufficient. Sometimes it appears to be lacking, due to the erosion by yin. The top nine, being yang and located at the outermost position of the entire hexagram, is farthest from the yin below. It is high in position yet still able to correspond with others. It is strong and vigorous without needing to exert effort in making decisions or choices. It does not suffer from the state of "having fatigue" as in the third line (九三), hence it is called "fatty." Therefore, the divination result is without disadvantage.

象曰：肥遯無不利，無所疑也。剛健決去，無所復疑。有係者憊，無疑則肥矣。全卦雖主於遯，然下三爻艮體主止，故為不往、為執、為係；上三爻乾體主行，故為好遯、為嘉、為肥。蓋四陽以遯為亨，二陰以不迫陽為貞。三雖陽而艮體，不免於係。故欲盡彖遯亨之義，唯乾之三爻用可言之。

The Small Image Commentary says: "Fatty retreat brings no disadvantage, there is no doubt." To leave decisively and resolutely, with no hesitation in one's heart. Those who are held back become exhausted, while those without doubt appear broad-minded and at ease. Overall, the hexagram emphasizes retreat. The lower three lines belong to the structure of艮 (Stillness), which represents stillness, so they are respectively symbolized as "not going," "holding on," and "being tied." The upper three lines belong to the structure of乾 (Heaven), which represents action, so they are respectively symbolized as "favorable retreat," "good," and "fat." In summary, the four yang lines achieve success through retreat, while the two yin lines maintain correctness by not forcing the yang. Although nine three is a yang line, it is located within the structure of艮, so it still cannot avoid being tied. Therefore, to fully explain the meaning of the hexagram statement "retreat and success," only the three lines of乾 structure are worthy of such interpretation.