The trigram Li (Fire) is composed of two Li trigrams, one above and one below.

離，利貞，亨，畜牝牛，吉。

The Hexagram Li states: To attach and rely, it is appropriate to hold to the correct path, thus achieving success. Like nurturing a mother cow, cultivating the virtue of gentleness and compliance, it brings auspiciousness.

離，麗也，依附之義也。一陰麗於二陽之間，陰不能自立，必依附於陽焉，故為離。如日月之麗乎天，百穀草木麗乎土，皆依附之義也。所麗貴於得正，如體常道、親有徳，皆麗於正也。離為日、為火，取外光之義。二五得中正，則重明以麗乎正也。君臣皆以天徳行王道，則宇內徧為其徳矣，此即柔麗乎中正也。

"Li" means "Li," which signifies attachment or reliance. A yin line is attached between two yang lines, indicating that yin cannot stand alone and must rely on yang. Therefore, it is called "Li." Just as the sun and moon are attached to the sky, and all plants and grains are attached to the earth, this reflects the meaning of attachment. The object of attachment should be appropriate, such as practicing the constant way or drawing near to virtuous people, which are all forms of attachment to "zheng" (correctness). "Li" represents the sun and fire, symbolizing the outward illumination. Both lines six in the second and six in the fifth are in the center and correct, which is what the Commentary on the Judgment refers to as "chong ming yi li hu zheng" — two lights of illumination attached to the correct path. If both the ruler and the minister carry out the way of the heavens with the virtue bestowed by heaven, then the whole world will be bathed in this virtue, which is precisely the meaning of "rou li hu zhong zheng."

中正者，禮之用，以柔麗之，則有和平之意，樂在其中矣。能立必本於禮，至於盪滌邪穢，消融渣滓，和順於道徳而為功用之大成者，則屬之樂焉，故利貞亨而畜牝牛則吉。吉者，得之象也；畜牝牛，則所以自得者深矣。孟子告齊王，於其好勇、好貨、好色、好世俗之樂，不直拒之，必委曲開道，欲與聖哲同歸焉，則所好不足以為病而為王道矣。此皆畜牝牛之義，為善用《易》之一端也。

The middle and correct path is the function of ritual. By using gentleness to complement it, peace arises, and music is contained within it. A person who can establish himself must take ritual as the foundation. As for cleansing evil and filth, dissolving the dross within the heart, and achieving harmony of body and mind with moral principles to reach great accomplishment, this belongs to the function of music. Therefore, the Hexagram Statement says, "Beneficial to maintain the correct course, and smooth," and "raising a female ox is auspicious." "Auspicious" signifies the attainment of something; "raising a female ox" refers to raising a cow, taking its gentleness as a symbol. It indicates that one has deeply cultivated and internalized these qualities. When Mencius advised King Xuan of Qi, he did not directly reject his fondness for bravery, wealth, women, and worldly pleasures, but instead guided him gently, aiming to lead him towards the path of the sages. In this way, his passions were no longer faults but became starting points for promoting the Way of the King. These are all expressions of "raising a female ox," and they represent one aspect of skillfully employing the Zhou Changes.

明兩作，有相麗之義。大人繼明照四方，則作之於前，述之於後，皆以明徳而相麗也。堯舜之重華，文武之重光，由離而行者也，泰和所以在唐虞成周宇宙間也。初九陽剛居下，上無正應，未得所麗者也。離性躁動，不能安土敦仁，步履交錯而不自寧，時不當動而欲動者也，故勉之以持敬而審處焉。能敬則以靜制動，以義安命，相時研幾，可無錯然之失，乃所以辟咎也。

The Great Image says, "Two lights appear, Li," meaning two successive sources of brightness arise, implying mutual reliance. A superior person uses continuous brightness to illuminate all directions. Those who came before initiated the way, and those who came after followed it, all relying on the virtue of brightness. Yao and Shun's "double brilliance," and Wen and Wu's "double radiance," followed exactly the path of the Li hexagram. Thus, the atmosphere of peace and joy could fill the heavens and earth of the Tang and Yu dynasties and the Chengzhou period. The line "Initial Nine" is yang and occupies the lowest position, with no proper matching above, indicating someone who has not yet found support. The nature of Li is restless and cannot remain steady or be sincere in benevolence. His steps are disorderly, and he himself is unsettled. He acts when the time is not right, so the line statement advises him to be respectful and cautious. By being respectful, he can use stillness to control movement, and use righteousness to settle his destiny. Observing the timing and investigating subtle signs can prevent mistakes like "tripping and stumbling," which is precisely how to avoid calamity and misfortune.

六二為離之主，居離之中，知之盡，仁之至，不賴勇而裕如者，舒捲運用，曲盡時宜，此孔孟之事也。離為日，九三前離垂盡，為日昃之離，於人則大命將傾之際也。缶，常用之器也。當生而生，當死而死，常道也。見危授命，以常道處之，則鼓缶而歌之義也。不能如此，則以死生為重，拂理亂義，無所不至矣，故凶。三過剛不中，樂天知命非其所能，故聖人勉以視死如歸之義焉。

Six Two is the main line of the Li hexagram, located in the lower part of Li, representing the peak of wisdom and the height of benevolence. It can act with ease without relying on physical courage, being able to expand or contract, to act or to retreat, all in accordance with the proper timing. This is the level of conduct exemplified by Confucius and Mencius. Li symbolizes the sun, and Nine Three is located at the point where the lower part of Li is about to end, which is referred to as "the sun setting in Li"—the sun is leaning westward. In human affairs, this represents a critical moment when great fortune is about to be overturned. "Fou" is a common earthenware vessel. To live when it is time to live, and to die when it is time to die, is the natural way. Facing danger and offering one's life with a calm mind is the meaning of the line statement "singing while beating a vessel." If one cannot achieve this, and places too much importance on life and death, it will violate the natural order and disrupt moral principles, leading to any kind of action, hence it is considered凶 (a凶 line). Nine Three is overly strong and not centered, so finding joy in heaven and contentment with destiny is not its strength. Therefore, the sage uses the principle of regarding death as returning to the source to encourage it.

九四以剛不中正而繼前離之將盡，欲強逼而速得之，此楚商臣、隋煬帝負篡逆之罪，天道之不容，神人所共忿也。突然而來，惡已甚矣，故焚死而與眾共棄之，人人得而誅之也。

Nine in the Fourth, with its yang strength, is neither in the center nor in the correct position. It follows immediately after the previous trigram, which is about to end. It wants to use force to seize power quickly, which is like King Shangchen, the crown prince of the State of Chu, murdering his father, or Emperor Yang of the Sui Dynasty murdering his emperor. Such actions carry the guilt of usurpation, which heaven and earth cannot tolerate, and which gods and men are all furious about. The line statement says, "Coming suddenly like a storm," which is abrupt and violent. The evil has reached its peak, so it continues, "Burned like a fire, died like a fire, cast away like a fire"—being burned, being executed, and being abandoned by all. Everyone can rise up to punish him.

六五以柔中居尊而無正應，麗王公之位而為天下所麗也。離明之主，足以知君道之難盡而無人之可憂，故出涕至於沱若，而憂戚至於嗟若焉，恐不能一朝保其負荷之重也。危者，安其位者也；亡者，保其存者也；亂者，有其治者也。五有憂懼之心，則賢人君子樂與為用，而終至於無可憂懼焉，故吉。

Six Five holds the position of honor with the virtue of flexibility and propriety, yet lacks a proper corresponding line. It is attached to the position of the prince and at the same time serves as the object upon which the people rely. As the master of Upper Li (Fire), it is capable of seeing the difficulty in perfecting the way of the ruler, and yet has no one nearby to rely on. Therefore, the line statement says, "Tears flow like rain, sorrow and lamentation arise"—weeping as if rain were falling, grieving and sighing, fearing that it may not be able to hold the heavy burden for even a single day. The "Lower Transmission" of the "Great Treatise" says: Those who bring about danger and ruin are those who believe themselves secure in their position; those who bring about destruction are those who believe themselves able to maintain their position forever; those who bring about disorder are those who believe the world is already well governed. Since Six Five remains in constant fear and vigilance, the virtuous and noble men are willing to serve it, and eventually reach a state where there is no more cause for fear, hence it is auspicious.

離有甲兵之象。上九以剛徳明體處卦之上，於麗天下之道，威命明徳兼舉而不偏廢，為王用出征、正邦國之不正而有嘉也。剛徳故能折其首惡，明極故能獲匪其醜，皆有嘉之義也。罪其所當罪，宥其所當宥，征伐所至有如時雨，則所以寧天下而盡天吏之職，非以利已為也，何咎之有？

The Li hexagram symbolizes military force and weapons. The line 'Upper Nine' possesses the virtue of firm strength and the body of brightness, occupying the highest position in the entire hexagram. In terms of governing the world and providing people with something to rely on, it combines both the strict command and the bright virtue without favoring one over the other. Therefore, the line statement says, 'The king uses military campaigns, and there is good fortune.' The king uses his military force to correct the wrongdoings of the states, thus achieving good results. Because of his strong virtue, he can cut off the main criminal; because of his extreme brightness, he can clearly distinguish between the guilty and the innocent, capturing not his accomplices but those who were forced to follow. These are all meanings of 'good fortune.' Those who should be punished are punished, and those who should be pardoned are pardoned. The military campaigns bring timely rain, which is used to stabilize the world and fulfill the duty of being the heavenly official, not for personal gain. How could there be any fault?

上經首乾坤而終於坎離。天地者，萬物之父母，陰陽不可相無也。一陽居二陰之間為坎，所以著小人之罪也；一陰居二陽之間為離，所以彰君子之徳也，此扶陽抑陰之義也。又坎剛中而離柔中，中者萬世不易之常道，而亦可以終乾坤之義，一則天命之性，一則率性之道也。

The upper part of the Zhou Changes begins with the trigrams Qian (Heaven) and Kun (Earth), and ends with Kan (Water) and Li (Fire). Heaven and Earth are the parents of all things, and Yin and Yang are mutually indispensable. A single Yang line trapped between two Yin lines is Kan, used to expose the evil deeds of small people harming the virtuous; a single Yin line attached between two Yang lines is Li, used to display the virtue of the virtuous: this is the intention of supporting Yang and restraining Yin. Furthermore, Kan is Yang strength in the center, and Li is Yin softness in the center. "Center" is the constant way of the world, and it also appropriately concludes the meaning of Qian and Kun. One corresponds to the "Heavenly mandate is called nature" from the Zhongyong, and the other corresponds to "Following nature is called the Way."

上經首乾坤，則立天之道曰陰與陽，立地之道曰柔與剛也；下經首咸恆，則立人之道曰仁與義也。首乾坤者終於坎離之別，首咸恆者終於坎離之交，天地人之道，中而已。《易》之全體大用可識矣。

The Upper Classic begins with the hexagrams Qian and Kun, corresponding to the statement in the "Commentary on the Diagrams" that "the way of Heaven is called yin and yang, and the way of Earth is called flexibility and firmness." The Lower Classic begins with the hexagrams Xian and Heng, corresponding to "the way of humanity is called benevolence and righteousness." The Upper Classic, beginning with Qian and Kun, ends with the separation of Kan and Li; the Lower Classic, beginning with Xian and Heng, ends with Ji Ji and Wei Ji, which is the union of the two forms of Kan and Li. The ways of Heaven, Earth, and humanity can be summarized as one character, "zhong" (center). Thus, the whole structure and great function of the Zhou Changes can be understood.

咸，亨，利貞，取女吉。

The Hexagram Statement of the Hexagram of Mutual Influence says: Mutualsympathetic response leads to smoothness and success; it is appropriate to maintain the correct path, and it is auspicious to marry.

咸之義則感也。兊柔在上，艮剛在下，與地天為泰之義相類，是二氣感應以相與也。又艮以篤實感，而兌以和說應；又艮以少男下於兊之少女，皆有感應之義。而卦以咸名者，應由於感，而感可以綂乎應也。感則應有亨通之理，然必利於正，不正則感之者非以道矣。君臣朋友以義相與皆正也，推類而觀之，凡鉅細之舉，必廓然而大公，物來而順應，皆正也。取女之道，萬化之原所由始，於感之所繫為尤重。婚禮備而貞女行，感以正也，如是則吉。

The meaning of "Xian" issympathetic response, which refers to mutual response. The softness of Dui (Lake) above and the firmness of Gen (Mountain) below resemble the structure of Tai (Peace) where earth is above and heaven is below. Both are based on the mutual interaction of yin and yang energies, leading to mutual attachment. Looking at the qualities of the trigrams: Gen (Mountain) uses sincerity to initiate the feeling, while Dui (Lake) responds with harmony. Looking at the imagery: the young man (Gen) is positioned below the young woman (Dui), which also contains the meaning ofsympathetic response. The trigram is called "Xian" rather than "Ying" because "Ying" arises from "Xian." The word "Xian" can encompass "Ying." When there is a feeling, there is a response, and thus there is the principle of smoothness. However, it is essential to maintain proper conduct. If one is not upright, then the act of influencing others is not done through the right path. The relationship between ruler and subject, and between friends, based on righteousness, is considered proper. By extension, all actions, whether big or small, must be carried out with an open mind and without personal bias. When matters arise, they should be handled in accordance with reason, which is also considered proper. The way of marriage is the beginning of all transformations in heaven and earth. Among all forms ofsympathetic response, marriage is especially significant. When the wedding ceremonies are complete, and a virtuous woman marries, this is a proper form ofsympathetic response, which brings good fortune.

天地感而萬物化生，天地之感之正也；聖人感人心而天下和平，聖人之感之正也。天地非有心於感也，至理之流行而已；聖人非有心於感也，順至理而已。故曰天地無心以成化，聖人有心而無為。盈天地間皆感也，感則有應，應又所以為感。天地萬物之情之可見者，感以正也。如寒暑往來、動息榮悴之類，何莫非正乎？凡動止語黙，皆感之義也。感之道二，正邪而已，出乎此則入乎彼，是非得失、治亂安危皆由於此。

The Commentary on the Judgment says, "Heaven and Earth are moved and thus all things are transformed and born," which represents the proper way of the movement between Heaven and Earth. It also says, "The sage moves the hearts of people and thus the world becomes peaceful," which represents the proper way of the sage's movement. Heaven and Earth do not intentionally move; they simply allow the natural flow of the ultimate truth. The sage also does not intentionally move; he merely follows the ultimate truth. Therefore, it is said that Heaven and Earth have no intention but still bring about transformation and nurturing, and the sage has intention but does not act recklessly. What fills the universe is nothing but movement. When there is movement, there is a response, and the response becomes a new movement. The feelings of Heaven and Earth and all things can be seen precisely because their movements are all proper. For example, the coming of cold and the arrival of heat, movement and stillness, prosperity and decay, which of these is not proper? All actions, stillness, speech, and silence fall within the scope of movement. Movement has only two paths: proper and improper. If one goes beyond the proper, it falls into the improper, and thus right and wrong, order and chaos, safety and danger are all determined by this.

水在山下，出而為澤，則在其上，亦感應相與之義也。心虛則無物，廣大無外之體全矣，應酬萬變，此其本也。用之以受人則尤為切至，而非智者不能用也。咸以人身取象，咸之時皆欲感人者也。初六以陰居下，在感之時為咸其拇之象，感之者可謂下而微矣。以其斗筲樸樕之質，本自無正大光明之作用矣。人品之卑下，舉動之瑣細，是咸卦中之賤丈夫也，以此感人，人將漠然無所有矣。

Water is originally beneath the mountain, but it surges up and gathers into a marsh, ending up above the mountain. This is also a meaning of mutualsympathetic response and affinity. The Great Image Commentary teaches us to "accept others with an empty heart." When the heart is empty, it does not hold onto private things, and the vast and boundless nature becomes complete. It can respond to all changes and transformations, and the fundamental principle lies here. This concept of "empty" is especially important when it comes to receiving others. Unfortunately, not the wise can achieve this. The Hexagram of Mutual Attraction uses various parts of the human body as symbols. In the time of the Hexagram of Mutual Attraction, each line seeks to move others. The line Initial Sixth, with a yin line at the very bottom, represents the image of "moving the big toe"—it can only move the big toe, which is both low and insignificant. Because it has the nature of a small vessel and a humble material, it originally lacks noble and bright actions. A low character and trivial behavior are the petty people in the Hexagram of Mutual Attraction. Using this way to move others, people will only remain indifferent.

初六為咸其拇，拇之上為腓，六二當其處，為咸其腓矣。拇與腓皆所以行而易失之輕動者也。初尚微小，凶或可免；二之輕動則顯而大矣，故感即有凶。二有中正之徳，又艮體有能止之義，故又勉之以居則吉。居謂安所遇也，安其所遇非不動也，乃動所當動而不妄動也。

The first line, "Chu Liu" (Six at the Beginning), is "Xian Qi Mu" (the foot is touched), referring to the toes. Above the toes is the calf, and the second line, "Liu Er" (Six in the Second), is at this position, so it is "Xian Qi Fei" (the calf is touched)—the feeling reaches the calf. Both the toes and the calf are parts used for walking and are prone to rash movements. "Chu Liu" is still minor, so the danger may be avoided; however, the rash movement of "Liu Er" is more evident and serious, hence the danger arises immediately. "Liu Er" possesses the virtue of being in the center and upright, and it belongs to the trigram Gen (Mountain), which implies the ability to stop. Therefore, the line statement also encourages it to "Ju Ji" (to dwell in good fortune)—to be content with one's situation. "Ju" means to be at ease with the circumstances one encounters; being at ease does not mean to remain still, but rather to act only when appropriate and to avoid hasty actions.

既有中正能止之徳，曷又咸其腓而有失乎？咸之時皆欲感人以求所欲也。富貴利達之迷人，或剛立者所不免，而況於陰柔者乎？堅其志趨，審擇所為而必以正，乃守身之常道，而聖賢之感人不外此矣，是所謂居吉者也。

Since it possesses the virtue of being centered and upright, capable of stopping and controlling, why does it still result in "the thigh being affected" and lead to mistakes? Because during the time of mutualsympathetic response, everyone wants to move others to obtain what they desire. Wealth, honor, and success are most likely to mislead people's hearts; even the strong and self-reliant may not be exempt, let alone those of a weak and yielding nature. To firmly hold one's aspirations and carefully choose one's actions so as to conform to the right path is the constant way of preserving oneself. The sages also move people's hearts in this manner, which is called "residing in good fortune."

拇上為腓，腓上為股，九三當其處，為咸其股之象。股隨足而動者，足動則股動，足止則股止，股之動止一由於足。咸其股，則不能自處其身，而所執者惟有隨人而已。人之相與，有當隨者，有當止者，以道則隨，非道則止。臣之於君，子之於父，朋友之交，皆宜如此，守之以有終，剛不至於失巳失人矣。

The toes are above the calf, and the calf is above the thigh. Nine in the Third position corresponds to the thigh, hence the image of "salty to the thigh." The thigh moves with the foot: when the foot moves, the thigh moves; when the foot stops, the thigh stops. The movement of the thigh entirely depends on the foot. If the influence only reaches the thigh, it indicates that one cannot properly settle oneself, and what one holds onto is merely following others blindly. In interpersonal relationships, there are times when one should follow and times when one should stop. If it is in accordance with the Way, one should follow; if not, one should stop. As a subject to the sovereign, a son to the father, or in friendship, one should act accordingly, persisting until the end, so as not to lose oneself and harm others as well.

若九三者，事君則諂佞容悅，長君之惡；事父則阿意曲従，陷親於不義；交友則亦便佞茍合，虛文虛貌而無相規相益之實心焉。以是而往，可吝之甚也。九三剛正艮體，何以有此失乎？以其不中而居止之極，不中則多過，止極則不止矣，況當咸之時而又以感人為心，故不善變而至此極焉。三本陽剛有才者也，用其才以為善則善無不至，用其才以為惡，故惡亦無不至矣，可戒哉！

A person like the Nine in the Third position serves the sovereign by flattery and seeking favor, thereby encouraging the sovereign's faults; serves his father by bending his will and leading relatives into wrongdoing; and associates with friends through empty words and superficial compliance, lacking sincere mutual advice and improvement. If he continues in this way, it is truly shameful. The Nine in the Third is yang and proper, and belongs to the Gen trigram, so why does it have such faults? Because it does not occupy the central position but is at the extreme of "stopping." Not occupying the center easily leads to mistakes, and stopping at the extreme cannot stop. Moreover, during the time of mutual influence, it is only preoccupied with trying to move others, so it cannot be flexible and has fallen to this state. The Nine in the Third is originally a yang and capable person. If his talent is used for good, goodness will reach its peak; if used for evil, evil will also reach its peak. Should we not be cautious?

貞者，至極之善，人心本然之理，千聖感物之常道也。堯舜禹湯文武之所以盡君道者此也，皋夔稷契、伊尹萊朱、周召之所以盡臣道者此也，孔子之所以繼往聖開來學者亦此也，非九四之所有也。

"Zhen" is the highest goodness, the inherent principle of the human heart, and the constant way through which hundreds of sages communicate with all things. Yao, Shun, Yu, Tang, King Wen, and King Wu were able to fulfill the way of a ruler because of it; Gao Yao, Kui, Hou Ji, Qie, Yi Yin, Lai Zhu, Duke Zhou, and Zhao Gong were able to fulfill the way of a minister because of it; and Confucius was able to carry forward the legacy of past sages and open the way for later scholars because of it. This, however, is not something that the Nine in the Fourth possesses.

九四以陽居陰，已失其貞而有悔矣，所尚者憧憧往來之敝習也。聖人以其當心之處為咸之主，故以人心所具之常理啟之，欲其反身而誠以盡感物之道也。言能貞則吉而悔可亡；若循其故習，憧憧往來而蔽於私，則但其朋類従爾矣，安能有感必通而得人心之應乎？六二之居，亦欲其勉乎此也。憧憧往來，間以私暱而昧以公理，乃黯昧邪小之心度，故象言其未光大也。

Nine in the Fourth holds a yang line in a yin position, having already lost the 'zheng' and thus incurs regret. It is inclined toward the bad habit of 'chong chong wai lai', which refers to a restless and confused mind, engaging in private and secretive dealings. The sage, recognizing that this line is located at the position corresponding to the heart in the human body and is the main line for the entire hexagram's response, uses the common sense inherent in the human mind to guide it, urging it to examine itself, to be sincere and to rectify its mind, so as to fulfill the principle of responding to and connecting with all things. Therefore, the line statement says that if one maintains the correct path, it will be auspicious and regret will vanish. If one continues with old habits, with a restless and confused mind obscured by private intentions, then only those within his own faction will follow him, how could he achieve immediate response and gain the support of the people throughout the world? Previously, it was said that Six in the Second should 'reside', meaning that it should focus on this aspect. A restless and confused mind, mixed with private affection and ignorant of public reason, is the scheming and perverse way of a petty person. Therefore, the Small Image Commentary says it 'has not yet become great'.

脢，背肉，與心相背。心能裁處萬變，脢則不動之物，咸其脢，則感之以無能為也。五雖陽爻，然體本兊柔，尚和說而少剛立，不能以道自強者也；又無忠賢夾輔以成徳業，故安於庸懦，而自謂治道至此可矣，如漢元帝、唐文宗之類。元兇閹宦竊其大柄，不能尊賢任能，奮然興起，而所尚者區區之節儉耳。

"The 'meng' refers to the flesh on the back, which is directly opposite the heart. The heart is capable of making decisions and dealing with myriad changes, but the back flesh is an unmoving thing; 'Xian Qi Meng' means feeling a place where there is no action. The Nine in the Fifth is a yang line, but it belongs to the Dui trigram, which by nature is weak, valuing harmony and joy but lacking in strength and self-reliance, and is a type that cannot rise up by the right path; furthermore, it lacks loyal and virtuous ministers to assist in achieving virtue, so it remains content with mediocrity, thinking that this is enough for governing the country—like the emperors Han Yuan and Tang Wen. Great villains and eunuchs have seized the power of the court, they cannot honor the virtuous or employ the capable, and they cannot strive forward, valuing only the name of frugality."

王鳯秉政，為國大蠧，則九四以陽居陰之不正者也；王章以剛直而死獄中，九三過剛不中者似之；谷永、貢禹之徒，知有權臣而不知有天子，皆瑣尾之匹夫，而為初與二之類也。引君當道，使志於仁而大有為，誰其人哉？五至此而不悟，豪傑之士知有潛身逺害而已矣。既不能有為而茍於幸安，則亦賴先哲以保其成業耳，不至於妄動招災而致悔矣。

During the reign of Emperor Cheng of Han, Wang Feng controlled the government and became a great corrupt official, which is like the case of Nine in the Fourth, a yang line in a yin place, losing its proper position. Wang Zhang died in prison due to his straightforward and bold remonstrance, which is similar to the case of Nine in the Third, being overly strong and not maintaining the center. Gu Yong and Gong Yu, among others, only knew of powerful ministers and not of the Son of Heaven, and were petty and insignificant people, belonging to the category of Six at the Beginning and Six in the Second. Where can one find someone who can guide the sovereign onto the right path, making him determined to benevolence and achieving great accomplishments? When Nine in the Fifth reaches this point without awakening, the heroic men can only know how to withdraw from danger. Since they cannot achieve anything and only seekby chance and partial security, they can only rely on the scale left by the ancient sages to preserve the existing achievements. Fortunately, they do not act recklessly and cause disaster, thus bringing regret. Yang Jue, in prison, cited old Han and Tang cases to argue his point, which precisely pointed out the current situation of ministers seizing power, loyal and upright men being imprisoned, and petty men flocking to them.

咸以人身取象，上六則輔、頰、舌之處也，又兌為口舌，故取此義。以柔說而居咸之極，則感人以言而無其實，儀、秦之流是也。《詩》曰：「巧言如簧，顏之厚矣。」上六有焉。

The hexagram Xian uses the human body as a symbolic model. The line Six at the Top corresponds to the area of the jaw, cheek, and tongue. Since the hexagram Dui originally symbolizes mouth and speech, the line statement takes the meaning of "to touch the cheek, jaw, and tongue." With a nature of softness and joy, being at the extreme point of mutualsympathetic response, it can only move people through words without substantial content. Figures like Zhang Yi and Su Qin are exactly like this. The Book of Songs, Xiao Ya, Qiaoyan says: "Skillful words sound like reed pipes, how thick-skinned is his face!" —— skillful words are as pleasant as reed pipes, how thick-skinned he is! This is precisely the kind of person the line Six at the Top represents.

恆，亨，無咎，利貞，利有攸往。

The Hexagram Statement of the Hexagram of Constancy says: Constancy without change, smooth and unimpeded, without fault; it is proper to maintain the correct path and to go forward.

恆，久也，有常則可久矣。震剛在上，巽柔在下，剛柔各得其所。雷迅則風烈，為雷風相與；又先天圖雷與風對，亦一義也。巽而動，動不以巽，非可久之道也。卦之六爻剛柔相應，此四者皆理之常而可久者也，故卦名恆。人之所信所守久而不變，則為有恆，固可以致亨而無咎矣。

"Constant" means enduring, and having a regular pattern allows for endurance. The strong element of Zhen (Thunder) is above, while the gentle element of Xun (Wind) is below, each occupying its proper position. Thunder is swift, and wind is vigorous, which is how thunder and wind support each other; furthermore, in Fuxi's Earlier Heaven diagram, Zhen (Thunder) and Xun (Wind) are opposite each other, which is the same principle. To act with humility and gentleness first, and then to take action, if action is not based on humility and gentleness, it is not the way to endure. This hexagram has six lines where the strong and the gentle correspond one by one. The four points—proper positioning of strong and gentle, mutual support between thunder and wind, acting after humility and gentleness, and correspondence of the six lines—are all principles that allow for endurance, so the hexagram is named "Constant." What people believe in and uphold, if it endures without change, is called having constancy, which originally can lead to success without fault.

然必利於貞，乃為久於其道。不正則所恆者邪妄之小術而非道也。固有恆而不貞者，未有貞而不恆者也。如楊墨之徒，自守其術至於死而不變，豈不有恆？而謂貞則未也，豈乆於其道者乎？天地之道，固恆久不已之道也，人之恆久而有未貞焉，則與天地之道不相似也。

However, one must be suitable for upholding correctness, only then can it be said to conform to the "dwelling long in the way" mentioned in the Commentary on the Judgment. If not correct, then what is constantly held onto is merely a petty trick rather than the Way. Indeed, there are people who can maintain consistency without following the correct path, but there are no people who follow the correct path yet cannot maintain consistency. For example, the followers of Yang Zhu and Mo Di each held fast to their own doctrines until death, never changing. Can this not be considered consistent? But to say they were "correct" is not appropriate. How then can they be said to have remained long on the Way? The way of Heaven and Earth is inherently a way of constant continuity. Although humans may be able to maintain consistency, if they fail to uphold correctness, they are no longer similar to the way of Heaven and Earth.

利有攸往，終則有始者，此事之有終，而彼事又有始也。事變無窮，而所以應之之道亦無窮。一恆久之理得，而自足以周萬變之應，由其所恆者一於道也。所恆者一於道，則無不可為之時，亦無不可為之事，而利有攸往矣。日月得天，得其恆久不已之理也，故能久照；四時之變化，亦得其恆久不已之理也，故能久成。聖人與天地恆久之理脗合而為一者也，故久於其道而天下化成。

The Hexagram Statement says, "It is advantageous to go somewhere." The Commentary on the Judgment explains this as "After an end comes a beginning." This means that when one thing comes to an end, another begins. The affairs of the world are ever-changing, and so are the principles needed to deal with them. As long as one grasps the principle of constancy, it is sufficient to respond to all changes. The reason for this is that whatever one holds fast to is in accordance with the Way. If whatever one holds fast to is in accordance with the Way, then there is no time that is not suitable for action, and no matter that is not suitable for action, hence "It is advantageous to go somewhere." The Commentary on the Judgment says, "The sun and moon receive the principle of constancy and thus can shine for a long time." The sun and moon possess the principle of continuous movement, so they can shine continuously. The changes of the four seasons also follow the principle of continuous movement, so they can sustain the creation of all things. The sage is one who is perfectly in harmony with the principle of constancy in heaven and earth, and thus can remain steadfast in the Way, bringing about the flourishing of the world.

天地恆久之理，消息盈虛有常而已。觀所謂恆之義，則天地萬物之情可見矣。天地萬物之情，恆之理足以盡之而無餘矣。萬物之形形色色，愈出愈新，亦得天地恆久之理也，所謂天下無性外之物，而性無不在者也。雷風有恆之象，君子立不易方，則恆在我矣。方者，其所當行之道也，隨其所遇，道無不在，君子立之而不以死生患難易其節，則體恆之義也。

The principle of constancy in heaven and earth is merely the alternation of increase and decrease, fullness and emptiness, each following its regular course. By observing this principle of constancy, one can understand the true nature of all things in heaven and earth; the true nature of all things can be fully explained by the principle of constancy without any omission. Although myriad things are diverse and constantly emerging, ever renewed, they all derive from the principle of constancy in heaven and earth. This is what is meant by saying that there is nothing outside one's nature, and that nature is present everywhere. Thunder and wind display the image of constancy, and the Great Image Commentary says that the gentleman should therefore 'establish himself firmly in his course'. Thus, constancy resides within oneself. 'Course' refers to the path one should follow; according to one's circumstances, the path is present everywhere. The gentleman establishes this path and does not change his conduct even in the face of life and death or hardship, which is how the meaning of constancy is embodied.

初六與九四為正應，四震體陽性，上而不下，無意於初。初在下，為交與之始，未可深求，乃巽順而必欲入之深，以常理求之之象也。守此始求之深以為可常而不知變，則凶而無所利矣。漢文既疏於賈生矣，誼以何為痛哭流涕而言之切，犯於此爻之戒矣，長沙之行，幾不能容矣，何所利哉？

The initial line (初六) and the fourth line (九四) were originally in proper correspondence, but the fourth line belongs to the trigram Zhen (Thunder), which is yang and tends to move upward rather than downward, thus having no intention toward the initial line. The initial line is located at the very bottom, representing the beginning of interaction, which should not be pursued too deeply. However, because it belongs to the trigram Xun (Wind), which is yin and flexible, it insists on going too far too soon. This is the image described in the line statement (爻辞) "浚恒" — seeking deeply from the start and treating it as a constant practice. Holding onto this initial excessive pursuit and believing it can last forever without change leads to misfortune with no benefit. Emperor Wen of Han had already distanced himself from Jia Yi, yet Jia Yi still submitted a memorial expressing sorrow and tears, his words earnest and intense, which violated the warning of this line. As a result, he was exiled to be the tutor of the Prince of Changsha, almost unable to be accepted by the court, so what benefit was there?

九二以陽居陰，不得其正，則有悔矣。當恆之時，處下卦之中，所恆者中道也。中者，無過不及之至理也。守此至理，久而不失，至於死而後已，則其悔可亡矣。凡進身不正，而能使作用合於至道，造次顛沛而不少變，則可以葢前愆焉，其九二悔亡之義也。

Nine Two has a yang line in a yin position, which is not in the correct place, and thus should have regret. However, at the time of the hexagram of Constancy, it is in the central position of the lower trigram, and what it maintains is the middle path. 'Middle' refers to the ultimate principle of neither excess nor deficiency. By holding fast to this ultimate principle, it remains constant without loss, even to the end, so its regret is eliminated. Therefore, the line statement says 'regret disappears.' Generally, if the way of entering and being appointed is not upright, yet one's actions conform to the ultimate principle, and even in haste or hardship one does not change, then one can cover up past mistakes. This is the meaning of Nine Two 'regret disappears.'

九三當恆之時，過剛不中，是不能常守其徳也。剛而不中，則流於剛惡，任意使氣，無所不至，於聖賢忠信義理之心胷作用相去逺矣。無所往而不失，則無所往而不取羞，其身至此不能容矣。徳者，人心固有之善也，三豈獨無此善乎？但不能恆以守之耳。使能反而求之，以其剛正之根本而用之為善，則何所不至哉！

At Nine in the Third, the situation is precisely that of the hexagram "Constantness." However, it is overly strong and not centered, which is a sign of being unable to maintain one's virtue over time. Therefore, the line statement says, "Not constant in virtue." Being strong without being centered leads to the evil of stubbornness and任性, allowing one to do anything, which is far from the virtue and integrity of the sages. No matter where he goes, he is bound to make mistakes and thus to suffer disgrace. At this point, he has nowhere to take refuge, which is exactly what the line statement means by "perhaps suffering disgrace." Virtue is the good that is inherent in the human heart. How could Nine in the Third lack this goodness? It is only that he is unable to maintain it consistently. If he could turn inward and seek self-cultivation, using his fundamental righteousness for goodness, then what could he not achieve?

九四當恆之時，以陽居陰，為非其位，固能乆矣，然所久者非其道也。是見其偏而未見其全，流於私小而逺於大中至正者也。以修己則不能畜內聖之徳，以治人則不能成外王之化，安得禽乎？管仲得君如彼其専也，行乎國政如彼其久也，功烈如彼其卑也。管仲死，桓公薨，天下不復宗齊，由仲之所久者非其道也。

Nine in the Fourth is at the time of the hexagram "Constant." It is a yang line in a yin position, which is not its proper place. Although it can maintain a long duration, what it maintains is not the right path. This is seeing only the partial and missing the whole, being biased and moving away from the great central truth. If used for self-cultivation, it cannot accumulate the virtue of the sage within; if used for governing others, it cannot achieve the enlightening education of the sage ruler. How then could there be any gain? This is exactly what the line statement "The field has no birds" means — hunting without catching any birds. Guan Zhong had such single-minded trust from the ruler, and held power for so long, yet his achievements were so lowly. After Guan Zhong's death and the death of Duke Huan of Qi, the world no longer honored Qi, because what Guan Zhong held onto for so long was not the right path.

六五以柔中之徳而應九二之剛中，可謂恆其徳而守其正矣，然此乃婦人之道也。婦人無非無儀，維酒食是議，有閨門之修，無境外之志，従一而終焉者也，故婦人如此則吉。夫子則因時順理，隨事處宜，如五之恆其徳，貞凶之道也。聖人以六五處丈夫之位而従婦人之道，故發此義。

Six in the Fifth possesses the virtue of gentle compliance and upholding the middle, which corresponds with Nine in the Second's strong and upright nature. This can be said to represent a constant adherence to virtue and maintaining correctness. However, this is merely the way of a woman. The Book of Poetry, Xiao Ya, Si Gan says of women, 'Without independent action and without self-established norms, they only discuss food and drink.' They do not make their own decisions or establish their own standards, but only attend to domestic affairs, possessing inner refinement but lacking ambition beyond the household. They remain faithful to one person, hence the line statement says 'It is auspicious for a woman.' As for men, they should adapt to circumstances and handle matters appropriately. If a man were to remain unchanged like Six in the Fifth, it would be 'The husband is in peril'—being rigidly fixed would bring danger. The sage, recognizing that Six in the Fifth holds the position of a husband yet follows the way of a woman, specifically emphasizes this point.

顏子、禹稷憂樂不同而同於道，曽子、子思逺害死難而易地則皆然，非禮之禮、非義之義固不屑矣，此惟可與權者能之。徳未至而強欲為，是小人之猖狂自恣，假聖賢之言以遂其私者也。

Yan Hui was content with poverty and delighted in the Way; Da Yu and Hou Ji were anxious about the difficulties of the world, their worries and joys expressed differently yet both returning to the Way. Zengzi fled from bandits to avoid disaster, while Zi Si defended the city and died in hardship; their situations were different, but Mencius said that if they had been in each other's positions, their actions would have been the same. As for those rites that are not in accordance with propriety and those righteousness that are not in accordance with justice, they naturally despise them. Only those who can adapt flexibly and act appropriately can do this. If one's virtue has not yet reached that level yet forcefully imitates it, that is the reckless behavior of a petty person, using the words of sages to satisfy one's own private desires.

上六以陰柔之質居恆之極、震之終，震終則過於動，恆極則反變而為不恆矣，故為振恆之象。以不常之心而過於動，是小人之率意而妄為者也，何能免於凶乎？故象言其大無功，大無功則凶即至矣。若以君子處之，則恆之上為恆之終，震之極為過人之動，而善莫大焉。

The Sixth at the Top is in the extreme position of the Hexagram of Constancy and in the terminal position of the Hexagram of Thunder. When Thunder reaches its terminal position, its movement becomes excessive; when Constancy reaches its extreme, it turns into instability, hence the term "zhèn héng" meaning fluctuating and unstable. Possessing a fickle heart and being overly restless, this is the manner of a petty person acting recklessly, how can misfortune be avoided? Therefore, the Small Image Commentary says it "has great but no achievement," meaning great in scale but without result, so misfortune follows. If a gentleman were in this position, then the upper position of the Hexagram of Constancy would represent the ultimate fulfillment of the virtue of constancy, and the terminal position of the Hexagram of Thunder would signify extraordinary action. There is no greater goodness than this.

恆九三所久者非其徳也，非其徳則肆意妄作而無所不至矣，故象言其無所容也。九四所久者非其位也，非其位則牽制徇従而不能進於有為矣，故象言安得禽也。九三在三畫巽卦為非中，而居恆卦亦非中，故以所守之徳言；九四在三畫震卦為得正，而居恆卦則非正，故以所處之位言。要之，九三始終以非道自處者也；九四為富貴所動，而不能盡行其所學也。

The Nine in the Third line of the Hexagram of Constancy is long holding to something that is not its proper virtue. Not holding to its proper virtue leads to reckless behavior without restraint, so the Small Image Commentary says it "has nowhere to be accommodated" — no place to take refuge. The Nine in the Fourth line is long occupying a position that is not its proper place. Not occupying its proper place leads to being controlled by others, yielding to others, and being unable to act effectively, so the Small Image Commentary says "where can one find game?" — where can one catch game? The Nine in the Third is not in the central position within the trigram of Wind (Xun) composed of three lines, and also not in the central position within the hexagram of Constancy composed of six lines, so the discussion is based on the virtue it holds. The Nine in the Fourth is in the correct position within the trigram of Thunder (Zhen) composed of three lines, but is not in the correct position within the hexagram of Constancy composed of six lines, so the discussion is based on the position it occupies. In summary, the Nine in the Third is someone who has always placed itself in an improper way, while the Nine in the Fourth is someone who is moved by wealth and honor and thus cannot fully carry out its learned principles.

外堯舜禹湯文武周公孔子之道而自以為道，則九三之謂也；欲以道濟天下而有枉尺直尋之意，則九四之謂也。四近於五，位之所在，則治亂安危繫之天下，而義固自重於三矣。如魏相假許史以進，則位之所得非其正矣；宣帝少恩，相不能濟之以寛仁之道，而治止於雜霸，則田無禽也。孔孟非不欲行道以濟世也，然待價而沽，不見諸侯，以枉已者不可以正人也。

Putting aside the ways of Yao, Shun, Yu, Tang, King Wen, King Wu, the Duke of Zhou, and Confucius, and establishing a separate set of self-righteous 'Dao', this refers to the Nine in the Third. Wanting to use the right path to save the world, yet harboring the calculation of 'bending an inch to gain a foot', meaning sacrificing a little to gain more, this refers to the Nine in the Fourth. The Nine in the Fourth is close to the Nine in the Fifth, and by its position, the prosperity or decline, safety or danger of the world rests upon it. In terms of moral weight, it is heavier than the Nine in the Third. For example, during the reign of Emperor Xuandi of the Han dynasty, Wei Xiang came to power through the support of the Xu and Shi clans, which was an improper way to gain power. Emperor Xuandi's governance was harsh and unkind, and Wei Xiang failed to use a compassionate approach to temper him, so his achievements only reached the level of a mixture of the ways of the Warring States and the Confucian school, which is 'the field has no birds', ultimately achieving nothing. Confucius and Mencius were not unwilling to practice the Dao and save the world, yet they hesitated to seek audiences with the princes, because those who had already bent themselves could not straighten others.

恆六爻各有所恆：初六以浚為恆，九二以中為恆，九三以非徳為恆，九四以茍得其位為恆，六五以不知變通為恆，上六以侮智躁動為恆。惟九二善，餘皆惡之類也。

The Hexagram of Constancy has each of its six lines representing a different form of constancy: the first line takes seeking deeply at the beginning as constancy, the second line takes maintaining the center as constancy, the third line takes unrighteous virtue as constancy, the fourth line takes a position obtained through petty means as constancy, the fifth line takes lack of adaptability as constancy, and the sixth line takes neglecting wisdom and restlessness as constancy. Among these, only the second line is good, while the rest belong to the category of evil.

遯，亨，小利貞。

The Hexagram Statement of 《Dun》 says: Retreat and concealment, smooth and prosperous; it is favorable to maintain the correct course in small matters.

遯亨，身遯而道亨也。九五當位，下有六二之應，自淺見者觀之，謂時尚可以有為；見幾之君子，則知其決不可以有為，但當奉身而退於義乃為當耳。故於斯時而遯，謂之與時行也。與時行則能以身殉道，而未嘗不亨也。當是時，小事可以利貞，大事則不利於貞矣。蓋小人之勢浸長，而九五之當尊位者又與之為應，則權柄已在其掌握，而君子不能伸其志矣。

"Retreat, it is prosperous" means that when the body retreats, the way becomes open. The nine five is in the correct position, and below it is the six two, which corresponds with it. To those with shallow insight, they might say that there is still something to be done at this time; but the wise man who perceives subtle things knows that there is nothing to be done, and only retreat is appropriate in terms of righteousness. Therefore, at this time, retreat is called by the Commentary on the Judgment "following the times." By following the times, one can complete the way through oneself, thus not failing to be prosperous. At this time, small matters can be maintained with uprightness and be beneficial, but great matters with uprightness would be disadvantageous. This is because the power of the petty person is growing step by step, and the nine five in the exalted position corresponds with the petty person, so authority has already fallen into the hands of the petty person, and the gentleman cannot realize his aspirations.

故小事利於貞，則小有救濟而已；若進君子、退小人，振經國之要務，端治化之本原，則難乎其措手，且將一敗塗地，而國勢遂至於不可為矣。小事利貞，大事不利於貞，君子豈能以小小之補塞者而茍容其身乎？此所以知有遯而遯之可以得亨也。

Therefore, adhering to the right path in minor matters brings benefit, but it is only a slight remedy. If one wishes to promote virtuous men, remove petty people, revitalize crucial state affairs, and correct the fundamental principles of governance, that would be difficult to implement, and once failed, it would lead to irreversible consequences, leaving the state in a state of no recovery. Adhering to the right path in minor matters brings benefit, but in major matters, adhering to the right path brings misfortune. How can a gentleman rely on such minor repairs to merely survive in this situation? From this, one understands: knowing when to retreat and retreating is actually the way to achieve success.

姤一陰生，則君子尚有處小人之道，而可以回造化；至於二陰生，則但有遯而已。葢勢不得以不遯，義不可以不遯也。遯之時義可謂大矣，非卓然之君子不能與於此也。若孔子之去魯遲遲，去齊接淅而行，乃仁之至、義之盡也。宋子哀不立危亂之邦，而春秋美之，亦庶幾乎遯而亨也。天下有山，亦遯之象，謂去之逺也。君子之逺小人，未嘗形諸聲色以絶之，但引身而去，則判乎其不相及矣，何其嚴哉！

The Gou hexagram arises when only one yao is yin, and at this time, a gentleman still has ways to deal with petty men and can still restore the fortune. But when the Dun hexagram arises with two yin yao, there is only the path of retreat left. This is a retreat that is forced by circumstances and also required by righteousness. The timing and significance of the Dun hexagram are indeed great; only a gentleman who stands firmly on his own can participate in such a matter. Like Confucius, who delayed his departure from Lu and took the rice he had just washed when leaving Qi, this shows the extreme of benevolence and righteousness. Zi Ai of Song refused to stand in a country in turmoil, and the Spring and Autumn Annals praised him, which is almost like achieving success through retreat. "The heavens above a mountain" is the image of the Dun hexagram: although the mountain is high, the heavens are even higher, meaning to leave far away. A gentleman keeps a distance from petty men, not expressing hatred in words or expressions, but withdrawing from them, yet the boundary is clear and they are no longer connected. How strict and solemn this is!

初六處卦之下，為遯而在後，尾之象也。陰柔之才，不能察之於微而致之以決，至是而始遯，則小人動心矣，豈非危之道乎？遯既在後而不可遯，則勿用有攸往，潛晦其徳以免災害，俟其可遯之機而徐處之，亦或一道也，非終於不遯而已也。聖人言勿用有攸往，欲人之善處而免害也，毫釐有差，則為與世浮沈之小人矣。

Chu Liu is at the very bottom of the entire hexagram, retreating and falling into the last position, hence it is called "Dun Wei" — the image of a tail. Its nature isyin softness, and it cannot perceive and act decisively when things are still in their infancy, delaying until now to want to retreat. The petty person has already begun to suspect, which is not a safe path. Since retreating at the end is no longer possible, then "Wu Yong You You Wang" — do not go anywhere, conceal one's virtue to avoid calamity, and wait for the right time to retreat calmly and deal with matters. This is also a viable path, not necessarily meaning to never retreat. The sage says "Wu Yong You You Wang," hoping people to be good at self-cultivation and avoid misfortune. A slight difference here leads to becoming a petty person who follows the current.

六二當遯之時，有中順之徳，自謂於是時而必遯，則所處得中而合於順時之應矣。二之所執者此理也，其執之之固而人不能以言間之，可謂知及之、仁能守之矣。皎皎白駒，在彼空谷，生芻一束，其人如玉，終不以爾公爾侯之言易其心，此爻似之。

Six Two is at the time of Retreat, possessing the virtue of being in the center and gentle. If it determines at this time to retreat, then its action is in the middle way and conforms to the principle of following the trend of the time. Six Two holds fast to this principle, holding on firmly so that others cannot use words to separate it. This can be said to be what the Analects says, "Wisdom can recognize it, and benevolence can hold it." The line statement says, "Hold it with the hide of a yellow ox, none can persuade it." This corresponds to the scene described in the Book of Songs, Xiao Ya, Bai Ju: a white horse is in an open valley, the master offers a bundle of green grass, the person's character is like jade, ultimately not changing his mind even when advised with words like "you are a lord and a marquis." This line is similar to that situation.

九三剛而不中，下比二陰，與相親暱，又艮體為止，勇退之節非其所長，當遯之時，有所繫於心而不能即遯之象也。三之有疾，何疾也？或戀戀於富貴之榮寵而不欲去乎？惴惴於小人之氣焰而不敢去乎？有一於此，皆足為害心之疾，危厲之道也。然是道也，惟用之以畜臣妾則吉。臣妾微賤者，不必其賢而可畜矣。天下之治亂繫庶官之賢否，豈於小人而可以暱近乎？九三以畜臣妾之道而用之以畜庶官焉，聖人所以斥賤之也。

Nine in the Third is yang but not in the center; it is below and closely adjacent to the two yin lines, initial six and six in the second, thus being intimate with them. It also belongs to the Gen trigram, which signifies stillness. Courage to retreat is not its strength. At the time of Dùn (Retreat), it has something it is attached to and cannot immediately retreat, which is the image of 'binding the retreat' in the line statement. What illness does 'having a sickness' in Nine in the Third refer to? Is it unwilling to leave because of attachment to wealth, honor, and prestige? Or is it fear of the aggression of petty men and unwillingness to leave? If either is present, it is sufficient to become a disease to the original heart, a dangerous and perilous path. However, this approach is only auspicious when used in keeping servants and concubines, hence the line statement says 'keeping servants and concubines is auspicious.' Servants and concubines are lowly people; one does not need to choose between their virtue and lack thereof, just keeping them is enough. But the stability or chaos of the world depends on the virtue or lack thereof of officials, so how can one be intimate with petty men? Nine in the Third applies the method of keeping servants and concubines to the appointment of officials, hence the sage rebukes and looks down upon it.

九四與初六居相應之位，四陽剛乾體，上而不下，絶初而不與之應，有好遯之象焉。人見其絶小人、逺利寵而決於必遯，以為好遯，而不知四非好遯者也。有所沮撓，道不行而勢不得以不遯，是君子之能事也。小人之汲汲於求而戀戀不能去，安能與於此？

Nine in the Fourth and Six at the Beginning are in corresponding positions, but Nine in the Fourth is yang and belongs to the Qian trigram, which has a nature that moves upward rather than downward. It decisively rejects Six at the Beginning and does not correspond with it, hence the image of "favoring retreat." Others see it as rejecting small people, distancing itself from fame, profit, and favor, and resolutely retreating, so they think it is happy to retreat. But they do not realize that Nine in the Fourth is not truly happy to retreat; rather, it is constantly obstructed, with its path blocked and the situation forcing it to retreat—this is where the virtue of the superior man lies. As for the small people, they are eager to seek and cling to their positions, so how could they ever reach this level?

九五當遯之時，與六二居相應之位。二之應，非尊仰其道徳之可以益世也，特怵惕其責任尚可以有為，而曲意以順承之耳。五心知其如此，以其勢之方盛未已，而時不可以不遯，於斯時而去之，在巳既不失進退之道，足以正其志，又渾厚其跡，而小人莫測其所以遯焉，是可謂處之甚善，遯之嘉美，正而吉矣。

Nine in the Fifth is at the time of the Hexagram of Retreat, and Six in the Second is in a corresponding position. Six in the Second comes to correspond not because it admires the virtue of Nine in the Fifth and wishes to benefit the world, but rather because it feels anxious that Nine in the Fifth's position may still have something to contribute, so it flatters and complies. Nine in the Fifth understands this, and seeing that the small person's power is still on the rise, it cannot help but retreat at this time. In this way, it does not lose the proper measure of advancement and retreat, thus maintaining the correctness of its aspirations; its actions are profound and not obvious, so the small person cannot fathom why it retreats. This can be said to be a most appropriate way of handling the situation, a beautiful instance of retreat. Therefore, the Line Statement says, "A commendable retreat, firmness brings good fortune"—meaning to adhere to the right path and achieve good fortune.

上九以剛陽居卦之上，在事之外。剛陽既有能遯之節，在事之外又無小人相與以繫累之，為肥遯之象。肥者，寛裕自得之意，言超然逺遯而人莫之疑，邈乎其不可近矣。天子不得臣，諸侯不得友，免於是非之議、利害之交，無往而不利矣。

The Upper Ninth line represents a yang yang force residing at the top of the entire hexagram, positioned outside the affairs. It possesses the integrity of a yang force to decisively withdraw, and being outside the situation, it is free from entanglements with petty people. This is the image of "fatty retreat." "Fatty" means being affluent and content, indicating a withdrawal that is unchallenged and unobserved, lofty and distant beyond reach. The Son of Heaven cannot regard him as a minister, and the feudal lords cannot regard him as a friend. This eliminates disputes and conflicts of interest, hence it is said "there is no disadvantage" — no matter where he goes, there is no disadvantage.