Kan Hexagram (Water)

《序卦》曰：物不可以終過，故受之以坎。坎者，陷也。崔覲曰：大過不可以極，極則過涉滅頂，故曰“物不可以終過，故受之以坎”也。(坎下坎上)。坎：習坎，有孚，唯心亨，行有尚。虞翻曰：乾二五之坤，與離旁通。於爻，觀上之二。習，常也。孚，信，謂二五。水行往來，朝宗於海，不失其時，如月行天，故習坎為孚也。維心亨，虞翻曰：坎為心。乾二五旁行流坤，陰陽會合，故“亨”也。行有尚。虞翻曰：行謂二，尚謂五也。二體震，為行動得正應五，故“行有尚，往有功也”。

The "Xugua Zhuan" says: All things cannot remain excessively prosperous forever, so after "Daguo" comes "Kan"; "Kan" means a fall into peril. Cui Jin explains: "Daguo" cannot be pushed to an extreme; when it reaches an extreme, it is like the top line, which attempts to cross water too deeply and is drowned, hence it says "things cannot continue to be excessive, so it is followed by 'Kan'." The "Kan" hexagram has "Kan" above and below; the hexagram statement says: In the midst of repeated dangers, one still maintains sincerity, and only with a sincere heart can one be considered harmonious and respected in action. Yu Fan explains through the transformation of lines and the parallelism of hexagrams: "Kan" is formed by the second and fifth lines of "Qian" entering "Kun," and it is parallel to "Li." In terms of line positions, it is the top line of "Guan" moving down to the second position. "Xi" means habitual practice, and "fu" means sincerity, referring to the second and fifth lines. The flow of water constantly returns to the sea, never missing its time, just as the moon moves across the sky in a regular manner. Therefore, repeated dangers of "Kan" actually cultivate sincerity. The hexagram statement says "wei xin geng." Yu Fan explains: "Kan" symbolizes the heart; the second and fifth lines of "Qian" flow into "Kun" through parallelism, and yin and yang combine, hence "geng." The hexagram statement says "xing you shang." Yu Fan explains: "Xing" refers to the second line, and "shang" refers to the fifth line; the second line belongs to the "Zhen" trigram and symbolizes action. When it moves and is correct, it corresponds with the fifth line, hence "xing you shang, wang you gong also."

《彖》曰：習坎，重險也。虞翻曰：兩象也。天險地險，故曰“重險也”。水流而不盈，荀爽曰：陽動陰中，故“流”。陽陷陰中，故“不盈”也。陸績曰：水性趨下，不盈溢崖岸也。月者水精，月在天，滿則虧，不盈溢之義也。行險而不失其信。荀爽曰：謂陽來為險，而不失中。中稱信也。虞翻曰：信，謂二也。震為行。水性有常，消息與月相應，故“不失其信”矣。

The Commentary on the Judgment says: "The hexagram of Water in the Lake is one of repeated dangers." Yu Fan explains: this refers to the two Kan trigrams above and below; there are heavenly dangers and earthly dangers, hence "repeated dangers." The Commentary on the Judgment says: "Water flows but does not overflow." Xun Shuang explains according to the principle of the trigram Qian rising and Kun descending: yang moves within yin, hence "flow"; yang is submerged within yin, hence "does not overflow." Lu Ji gives another explanation: water by nature flows downward and does not overflow the banks; the moon is the essence of water, and when the moon is full in the sky, it wanes, which also means not overflowing beyond its bounds. The Commentary on the Judgment says: "To proceed through danger without losing faith." Xun Shuang explains: this refers to the yang line coming forward to form the danger, yet not losing the center position; to be in the center is called "faith." Yu Fan explains: "faith" refers to the second line, nine two; Zhen symbolizes movement; water has a constant course, its ebb and flow correspond with the moon, hence "without losing faith."

維心亨，乃以剛中也。侯果曰：二五剛而居中，則“心亨”也。行有尚，往有功也。虞翻曰：功謂五。二動應五，故“往有功也”。天險不可升也，虞翻曰：謂五在天位。五從乾來，體屯難。故“天險不可升也”。地險山川丘陵也。虞翻曰：坤為地，乾二之坤，故曰“地險”。艮為山，坎為川；半山稱丘，丘下稱陵。故曰“地險山川丘陵也”。

The Commentary on the Judgment says, "Maintaining the heart to be smooth, it is because of the strong and central position." Hou Guo explains: both the Second Line and the Fifth Line are strong lines in the central position, so the inner passage is smooth. The Commentary on the Judgment says, "Going has a superior result, going has achievement." Yu Fan explains: "Achievement" refers to the Fifth Line; the Second Line moves upward to correspond with the Fifth Line, so it is said "going has achievement." The Commentary on the Judgment says, "Heaven's danger is not climbable." Yu Fan explains: this refers to the Fifth Line being in the Heaven position; the Fifth Line comes from Qian, and the hexagram has the difficult situation of Zun, so it is said that the danger in Heaven is not climbable. The Commentary on the Judgment says, "Earth's danger is mountains, rivers, hills and ridges." Yu Fan explains: Kūn symbolizes Earth, and the Second Line of Qian enters Kūn, so it is said "Earth's danger"; Gen symbolizes mountains, Kan symbolizes rivers and streams, the middle part of a mountain is called "qiu," and the high land below a hill is called "ling," so it is said "Earth's danger is mountains, rivers, hills and ridges."

王公設險以守其國，虞翻曰：王公大人謂乾五。坤為邦。乾二之坤成坎險，震為守，有屯難象。故“王公設險以守其國”。離言王用出征以正邦是也。案：九五，王也，六三，三公也。艮為山城，坎為水也。王公設險之象也。

The Commentary on the Judgment says, "The king and princes set up barriers to defend their states." Yu Fan explains: "The king and princes refer to the fifth line of the Qian trigram, and the Kun trigram symbolizes the state. The second line of Qian enters into Kun to form the Kan trigram, which represents danger. The Zhen trigram symbolizes defense, and the hexagram also contains the image of the Zun hexagram, which represents difficulty. Therefore, it is said, 'The king and princes set up barriers to defend their states.' The upper ninth line of the Li hexagram says, 'The king uses military campaigns to correct the state,' which refers to the same kind of situation. Li Dingzuo adds in his commentary: the ninth line is the king, and the sixth line in the third position is the three ministers. Gen symbolizes mountain fortifications, and Kan symbolizes the water surrounding the city, which is the physical representation of the king and princes setting up barriers for defense."

險之時用大矣哉。 王肅曰：守險以德，據險以時，成功大矣。 《象》曰：水洊至，習坎。君子以常德行習教事。 陸績曰：洊，再。習，重也。水再至而溢，通流不舍晝夜。重習相隨以為常，有似於習，故君子象之。以常習教事，如水不息也。 虞翻曰：君子謂乾。五在乾，稱大人；在坎，為君子。坎為習、為常，乾為德，震為行，巽為教令，坤為事，故“以常德行習教事”也。

The last sentence of the Commentary on the Judgment praises: the skill and effectiveness in utilizing dangerous and difficult situations are truly great. Wang Su explained that guarding against dangers relies on virtue and governance, and relying on dangerous positions must be appropriate, so the achievements established in this way are grand. The Great Image Commentary says: flowing water comes one after another, which is the image of the hexagram Kan; the gentleman thus transforms virtue and conduct into daily practice, and repeatedly practices government and education. Lu Ji explained the characters: "Qian" means "again," one after another; "Xi" means "repeated," layer upon layer. Water coming repeatedly overflows, flowing ceaselessly day and night, layer upon layer forming a regular pattern, which is like people repeatedly practicing, so the gentleman takes the image of water, treating the practice of government and education as a regular task. Yu Fan, however, approached it from the perspective of the hexagram: "the gentleman" refers to the Qian element, and the Nine in the Fifth within Qian is called "Great Man," but when it falls into Kan, it is called "the gentleman"; he used Kan to symbolize repetition and constancy, Qian to symbolize virtue, Zhen to symbolize action, Xun to symbolize commands, and Kun to symbolize affairs. The six elements together give rise to the origin of the phrase "cultivating virtue with constant conduct and practicing government and education repeatedly."

初六：習坎，入于坎窞，凶。 干寶曰：窞，坎之深者也。江河淮濟，百川之流行乎地中，水之正也。及其為災，則泛溢平地，而入于坎窞，是水失其道也。刑獄之用，必當於理，刑之正也。及其不平，則枉濫無辜，是法失其道也。故曰“入于坎窞，凶”矣。 《象》曰：習坎入坎，失道凶也。 虞翻曰：習，積也。位下，故習坎為人。坎中小穴稱窞。上無其應，初二失正，故曰“失道凶”矣。

The line statement for the first line says: Being caught in a deep pit at the bottom of the Kan trigram, surrounded by repeated dangers, is dangerous. Ganbao interpreted this in terms of water disasters and legal punishment: "Kan" refers to the deepest small pit at the bottom of the Kan trigram. The great rivers such as the Yangtze, Yellow River, Huai River, and Ji River flow across the land, following the proper course of water; but when they flood and overflow the land, entering these deep pits, they have lost their proper course. The application of punishment and legal cases must be reasonable, which is the proper course of punishment; but if judgments are unjust and innocent people are wrongfully executed, then the law has lost its proper course, hence the line statement says "entering the deep pit of Kan, danger." The Small Image Commentary says: Being caught in repeated dangers and then falling into Kan is due to losing the proper course, which leads to danger. Yu Fan explained it from the perspective of the yao positions: "Xí" means accumulation; since the first line is at the very bottom, all the repeated Kan trigrams are pressing upon a person. The small pit in the middle of the Kan trigram is called "Kan." The first line has no corresponding yao above it, and both the first and second lines are not in the proper position, hence it says "losing the proper course, danger."

九二：坎有險，求小得。 虞翻曰：陽陷陰中，故“有險”。據陰有實，故“求小得”也。 《象》曰：求小得，未出中也。 荀爽曰：處中而比初三，未足為援。雖求小得，未出於險中。

The line statement for the second line says: There is indeed danger in the water, and what is sought can only be a small gain. Yu Fan explains according to the position of the lines: The yang line at the second position is trapped between the yin lines at the first and third positions, hence it says 'there is danger'; but since it is supported by a yin line below and is itself full, it can 'gain a little'. The Small Image Commentary says: Only a small gain is possible because one has not yet emerged from the middle of the danger. Xun Shuang explains: Although the second line is in the middle of the lower trigram, the first and third lines adjacent to it are both yin and soft, insufficient to support it; thus, although a small gain is obtained, one is still not out of danger.

六三：來之坎坎，險且枕，入于坎窞，勿用。 虞翻曰：坎在內，稱來，在坎終，故“來之坎坎”。枕，止也。艮為止。三失位乘二，則險。承五隔四，故“險且枕”。入于坎窞，體師三輿，故“勿用”。 《象》曰：來之坎坎，終無功也。 干寶曰：坎，十一月卦也。又失其位，喻殷之執法者，失中之象也。來之坎者，斥周人觀釁於周也。枕，安也。險且枕者，言安忍以暴政加民，而無哀矜之心，淫刑濫罰，百姓無所措手足，故曰“來之坎坎，終無功也”。

The line statement for the sixth line says: coming is Kan, going is Kan, both dangerous and stagnant, falling into the deep pit of Kan, so there should be no action. Yu Fan explained according to the inner and outer trigrams and the position of the line: Kan in the inner trigram is called 'coming,' and the sixth line is at the end of the lower Kan, so it says 'coming into Kan again.' 'Zhen' means stopping, taking Gen as the image of stopping. The sixth line is not in the correct position and is overpowering the nine in the second line, hence there is danger; it wants to ascend to the nine in the fifth line but is blocked by the six in the fourth line, so it says 'danger and stopping.' Falling into the deep pit of Kan also corresponds to the image of the 'Military' hexagram 'three people carrying a corpse,' so it warns against action. The Small Image Commentary says: coming and going are both Kan, ultimately achieving nothing. Gan Bao changed the explanation to refer to the month builder and historical events of the Yin and Zhou dynasties: Kan is the hexagram of the eleventh month, and the sixth line is not in the correct position, symbolizing the person in charge of punishment in the Shang dynasty losing the middle path. 'Coming into Kan' refers to the Zhou people coming to take advantage of an opportunity; 'Zhen' here is interpreted as 'peace,' and 'danger and stopping' means they felt at ease in imposing harsh rule on the people, without any compassion, excessively applying punishment, leaving the people with nowhere to rest their hands and feet, hence saying 'coming into Kan again, ultimately achieving nothing.'

六四：樽酒簋，貳用缶。 虞翻曰：震主祭器，故有“樽簋”。坎為酒。簋，黍稷器。三至五，有頤口象。震獻在中，故為“簋”。坎為木，震為足；坎酒在上，樽酒之象。貳，副也。坤為缶，禮有副樽，故“貳用缶”耳。 內約自牖，終無咎。 虞翻曰：坎為內也。四陰小，故“約”。艮為牖，坤為戶，艮小光照戶牖之象；貳用缶。故“內約自牖”。得位承五，故“無咎”。 崔覲曰：於重險之時，居多懼之地，近三而得位，比五而承陽。修其絜誠，進其忠信，則雖祭祀省薄，明德惟馨。故曰“樽酒簋，貳用缶”。內約，文王於紂時行此道，從羑里內約，卒免於難，故曰“自牖，終無咎也”。

The Line Statement of the Fourth Line says: One cup of wine, one bowl of food, and a secondary vessel is held in a earthenware jar. Yu Fan explained by using the mutual relations: Zhen governs sacrificial vessels, so there is 'cup' and 'bowl'; Kan represents wine; the bowl is a vessel for millet and grain. The interaction between the Third Line and the Fifth Line forms the Hexagram of Nourishment, which has the image of a mouth. Zhen within it resembles the act of offering sacrifices, hence 'bowl'. Kan represents wood, Zhen represents foot, and the wine of Kan is above, which is the image of a cup holding wine. 'Er' means secondary, and Kun represents earthenware jars. In the rites, there was indeed a secondary vessel, so it is said 'secondary vessel is held in a jar'. The text continues: Entering from the window in a simple manner, ultimately there is no blame. Yu Fan explained: Kan represents the interior; the Fourth Line is a yin line, and yin is small, so it is called 'simple'. Gen represents windows and doors, Kun represents the door, the small brightness of Gen shines through the windows and doors, and the secondary vessel in a jar combines to form the image of 'simple entry from the window'. The Fourth Line is in the correct position and above the Fifth Line, so 'no blame'. Cui Jin, however, interpreted from the perspective of human affairs: In times of great difficulties, the Fourth Line is in a place of much fear, close to the Third Line yet in its proper position, and closely connected to the Fifth Line, serving the yang. As long as one maintains purity, sincerity, and reverence, and offers sincere devotion, even if the sacrificial offerings are simple, the bright virtue will naturally spread far and wide. Hence it is said 'one cup of wine, one bowl of food, secondary vessel in a jar'. The term 'inner simplicity' refers to the way King Wen followed during the time of King Zhou. When he was imprisoned in Youli, he maintained this simple virtue and ultimately avoided calamity, hence it is said 'simple entry from the window, ultimately no blame'.

《象》曰：樽酒簋，剛柔際也。 虞翻曰：乾剛坤柔，震為交，故曰“剛柔際也”。 九五：坎不盈，禔既平，無咎。 虞翻曰：盈，溢也。艮為止，謂水流而不盈。坎為平。禔，安也。艮止坤安，故“禔既平”。得位正中，故“無咎”。 《象》曰：坎不盈，中未光大也。 虞翻曰：體屯五中，故未光大也。

The Small Image Commentary says: A single cup of wine and a single bowl of food is due to the interaction between the strong and the yielding. Yu Fan explains: Qian represents the strong, Kun represents the yielding, and Zhen signifies the idea of union and union. Therefore, it is said "the meeting of the strong and the yielding." The line statement of the fifth line says: The water in Kan has not overflowed, it is stable and calm, without fault. Yu Fan says: "Ying" means overflow; Gen signifies stopping, meaning the water though flowing does not overflow; Kan has the image of levelness; "Zhi" means stability. Gen stopping and Kun being stable, thus "Zhi is level"; the fifth line is both properly positioned and in the center, so "no fault." The Small Image Commentary says: The water in Kan has not overflowed, because the virtue of being in the center has not yet been fully manifested. Yu Fan says: The fifth line combines with the image of the fifth line in Zhun卦, which is in the center, so its virtue has not yet been fully manifested.

上六：係用徽纆，寘于叢棘，三歲不得，凶。 虞翻曰：徽纆，黑索也。觀巽為繩，艮為手，上變入坎。故“係用徽纆”。寘，置也。坎多心，故“叢棘”。獄外種九棘，故稱“叢棘”。二變則五體剝，剝傷坤殺，故“寘于叢棘”也。不得，謂不得出獄。艮止坎獄。乾為歲，五從乾來，三非其應，故曰“三歲不得，凶”矣。

The statement of the top line says: It is bound with ropes and confined in a thorny prison, unable to escape for three years, which is dangerous. Yu Fan explains: "徽纆" refers to black ropes; from the hexagram "Observing," Xun represents ropes and Gen represents hands, and the top line changes to enter Kan, thus saying "bound with ropes." "寘" means to place. The wood of Kan is hard and has many hearts, so the image of "thorny bushes" is taken; in ancient times, nine thorn trees were planted outside the prison gate, hence called "thorny bushes." When the second line changes, the body of the fifth line becomes "Splitting," which has the meaning of harm, and Kun also represents killing, thus saying "placed in thorny bushes." "Not being able to escape" means being unable to leave the prison: Gen represents stopping, and Kan represents prison. Qian represents years, the fifth line comes from Qian, while the third line does not correspond with the top line, thus saying "three years unable to escape, danger."

《象》曰：上六失道，凶三歲也。 《九家易》曰：坎為叢棘，又為法律。 案《周禮》：王之外朝，左九棘，右九棘，面三槐，司寇公卿議獄於其下。害人者，加明刑。任之以事。上罪三年而舍，中罪二年而舍，下罪一年而舍也。 案：坎於木堅而多心，叢棘之象也。坎下巽爻，巽為繩直，“係用徽纆”也。馬融云：徽纆，索也。劉表云：三股為徽，兩股為纆，皆索名。以繫縛其罪人矣。

The Small Image Commentary says: The sixth line at the top has lost the right path, so the danger will last for three years. The Nine Schools of the Book of Changes say: Kan represents thorny bushes and also represents laws. Li Dingzuo cites the Rites of Zhou, saying: The outer court of the Son of Heaven has nine thorny bushes planted on the left, nine on the right, and three hawthorns planted in front. The judicial officers and ministers discuss cases under the trees. Those who harm others are subjected to clear punishments and are made to serve labor: those with serious crimes serve for three years before being released, those with medium crimes for two years, and those with minor crimes for one year. Li Dingzuo further explains: Kan belongs to the category of wood, which is hard and full of many hearts, thus representing thorny bushes; below Kan is the Xun line, which represents ropes and straightness, hence the origin of 'binding with ropes'. Ma Rong says: '徽纆' refers to ropes. Liu Biao says: three strands twisted together are called '徽', and two strands are called '纆', both are names for ropes used to bind criminals.

《序卦》曰：陷必有所麗，故受之以離。離者，麗也。 崔覲曰：物極則反。坎雖陷於地，必有所麗於天，而受之以離也。 (離下離上)。離：利貞，亨。 虞翻曰：坤二五之乾，與坎旁通。於爻，遯初之五，柔麗中正，故“利貞，亨”。 畜牝牛，吉。 虞翻曰：畜，養也。坤為牝牛。乾二五之坤成坎，體頤養象。故“畜牝牛，吉”。俗說皆以離為牝牛，失之矣。

The *Xugua Zhuan* says: After a fall, there must be something to attach to, hence the *Kan* hexagram is followed by the *Li* hexagram; "Li" means attachment. Cui Jin explains: When things reach their extreme, they will reverse. Although *Kan* is submerged underground, it will ultimately attach to heaven, hence it is followed by *Li*. The *Li* hexagram has *Li* above and below, and its hexagram statement says: It is advantageous to maintain the correct course and things are smooth. Yu Fan explains based on hexagram transformation and mutual relations: The second and fifth lines of *Kun* enter *Qian* to form *Li*, and *Li* is mutually related with *Kan*; if viewed from line transformation, the first line of *Dun* rises to the fifth position, with a yin line attaching to the central and upright position, hence "advantageous to maintain the correct course, smooth." The hexagram statement also says: Raising a female ox, auspicious. Yu Fan explains: "Xu" means to raise; *Kun* represents a female ox; the second and fifth lines of *Qian* enter *Kun* to form *Kan*, and its nature has the image of *Yi* hexagram, which represents nurturing, hence "raising a female ox, auspicious." The common interpretation takes *Li* itself as the female ox, which is wrong.

《彖》曰：離，麗也。 荀爽曰：陰麗於陽，相附麗也。亦為別離，以陰隔陽也。離者，火也。托於木，是其附麗也。煙焰飛昇，炭灰降滯，是其別離也。 日月麗乎天。 虞翻曰：乾五之坤成坎，為月；離為日。日月麗天也。 百穀草木麗乎也。 虞翻曰：震為百穀，巽為草木，坤為地。乾二五之坤成坎。震體屯。屯者，盈也。盈天地之間者唯萬物，萬物出震，故“百穀草木麗乎地”。

The Commentary on the Judgment says: "Li (Fire) is attachment." Xu Shuang explains: "Yin is attached to Yang, and they depend on each other; but 'Li' also has the meaning of separation, because Yin separates the two Yangs. Li is fire, which needs to be attached to wood in order to burn, which is its attachment; while the smoke and flame rise upward and the charcoal ashes fall downward, which is its separation." The Commentary on the Judgment then says: "The sun and moon are attached to heaven." Yu Fan says: "The fifth line of Qian (Heaven) enters Kun (Earth) to form Kan (Water), and Kan represents the moon; Li itself represents the sun, so the sun and moon are both attached to heaven." The Commentary on the Judgment also says: "All grains and plants are attached to earth." Yu Fan says: "Zhen (Thunder) represents all grains, Xun (Wind) represents plants, and Kun represents earth; the second and fifth lines of Qian enter Kun to form Kan, and Zhen's structure also combines with the Zun (Obstruction) hexagram, 'Zun' means fullness. What is full between heaven and earth is all things, and all things arise from Zhen, so it is said 'all grains and plants are attached to earth.'"

重明以麗乎正，乃化成天下。 虞翻曰：兩象，故重明。正謂五陽。陽變之坤來化乾，以成萬物，謂離日“化成天下”也。 柔麗乎中正，故亨。 虞翻曰：柔謂五陰，中正謂五伏陽。出在坤中，畜牝牛。故“中正”而“亨”也。 是以畜牝牛吉也。 荀爽曰：牛者，土也。生土於火。離者，陰卦。牝者，陰性，故曰“畜牝牛吉”矣。

The Commentary on the Judgment says: Twofold brightness adheres to the right path, thus generating and forming the world. Yu Fan explains: The two upper and lower trigrams of Li (Fire) are stacked together, so it is called "double brightness"; "righteousness" refers to the yang line in the fifth position. The yang line transforms into the trigram of Kūn (Earth) to generate the trigram of Qián (Heaven), thus producing all things, which is the meaning of the sun of Li "forming the world." The Commentary on the Judgment also says: The flexible and yielding adheres to the middle and upright position, thus achieving smoothness. Yu Fan says: "Flexible" refers to the yin line in the fifth position, "middle and upright" refers to the yang line hidden beneath the fifth position; it appears within Kūn, which exactly matches the meaning of nurturing a cow mother, thus being both "middle and upright" and "smooth." The Commentary on the Judgment finally says: Therefore, nurturing a cow mother is auspicious. Xun Shuang explains from another perspective: A cow belongs to earth, and earth is generated by fire; Li is a yin trigram, and "female" is also a yin attribute, so it is said "nurturing a female cow is auspicious."

《象》曰：明兩作離， 虞翻曰：兩謂日與月也。乾五之坤成坎，坤二之乾成離，離坎日月之象，故“明兩作離”。作，成也。日月在天，動成萬物，故稱作矣。或以日與火為明。兩作也。 大人以繼明照于四方。 虞翻曰：陽氣稱大人，則乾五大人也。乾二五之光，繼日之明。坤為方，二五之坤。震東兌西，離南坎北，故曰“照于四方”。

The Great Image Commentary says: "Two lights arise, this is the image of Li (Fire)." Yu Fan explains: "Two" refers to the sun and the moon; the fifth line of Qian (Heaven) combines with the坤 (Earth) to form Kan (Water), and the second line of坤 combines with Qian to form Li. Li and Kan represent the sun and the moon, so it is said "two lights arise in Li." "Zuo" means generation; the sun and moon move across the sky, and their movement generates all things, hence called "zu." Some also regard the sun and fire as two kinds of light, which is also "two lights." The Great Image Commentary continues: "The superior person uses continuous light to illuminate all directions." Yu Fan says: Yang energy can be called "superior person," referring here to the superior person of Qian's fifth line. The light of Qian's second and fifth lines continues the light of the sun.坤 represents directions; the second and fifth lines of坤 enter坤, thus Zhen (Thunder) is in the east, Dui (Lake) in the west, Li (Fire) in the south, and Kan (Water) in the north, hence it is said "illuminate all directions."

初九：履錯然，敬之，無咎。 荀爽曰：火性炎上，故初欲履錯於二。二為三所據。故“敬之”則“無咎”矣。 《象》曰：履錯之敬，以辟咎也。 王弼曰：錯然，敬慎之貌也。處離之始，將進其盛，故宜慎所履。以敬為務，闢其咎也。 六二：黃離，元吉。《象》曰：黃離元吉，得中道也。 侯果曰：此本坤爻，故云“黃離”。來得中道，所以“元吉”也。

The first line statement says: "Steps are crossed and confused, but if one is respectful and cautious, there will be no fault." Xun Shuang explained according to the principle of yang rising and yin descending: "Fire has an upward nature, so the first nine wants to move upward to intersect with the sixth two; but the sixth two is already occupied by the ninth three, so the first nine can only 'be respectful' in order to 'have no fault.' The Small Image Commentary says: "Steps are crossed and one knows to be respectful, in order to avoid misfortune." Wang Bi explained: "错然" means the appearance of being respectful and cautious; the first nine is at the beginning of the trigram of fire, just beginning to move towards prosperity, so it should be cautious in its steps, regard respect as the main concern, and thus avoid misfortune. The sixth two line statement says: "Yellow is attached, great auspiciousness." The Small Image Commentary says: "Yellow fire is great auspiciousness, because it has the middle way." Hou Guo explained: the sixth two is originally a line of the trigram of earth, and the color of earth is yellow, so it is called "yellow fire"; it comes to the middle of the lower trigram and thus has the middle way, so it is "great auspiciousness."

九三：日昃之離， 荀爽曰：初為日出，三為日昃，以喻君道衰也。 不鼓缶而歌，則大耋之嗟，凶。 《九家易》曰：鼓缶者以目下視。離為大腹，瓦缶之象，謂不取二也。歌者口仰向上，謂兌為口，而向上取五也。日昃者，向下也。今不取二，而上取五，則上九耋之陽稱大也。嗟者，謂上被三奪五，憂嗟窮凶也。火性炎上，故三欲取五也。 《象》曰：日昃之離，何可久也。 《九家易》曰：日昃當降，何可久長。三當據二，以為鼓缶，而今與四同取於五，故曰“不鼓缶而歌”也。

The third line statement says: attachment at the time when the sun is westward. Xun Shuang explains: the initial nine is like the rising sun, and the third nine is like the setting sun, used to illustrate the decline of the ruler's way. The line statement continues: if one does not sing while beating a clay drum, there will be lamentations of the aged, which is ominous. The "Nine Schools Commentary on the Yi" explains from the symbolic imagery: the person beating the drum must look down, and the trigram Li represents a large belly, which is the image of a clay drum. Therefore, "not beating the drum" refers to the third nine not taking the second six below it. The singer looks upward, and the trigram Dui represents the mouth and is upward, indicating the third nine striving for the fifth nine. The setting sun is a downward trend, but now the third nine does not take the second six below, instead striving upward for the fifth. Therefore, the top nine, the aged yang, is called "dàdié." The term "jiē" refers to the top nine being deprived of the fifth position by the third nine, leading to sorrow and lamentation, resulting in hardship and danger. Fire naturally ascends, so the third nine desires to ascend and take the fifth. The "Small Image Commentary" says: attachment at the time when the sun is westward, how can this last long? The "Nine Schools Commentary on the Yi" says: when the sun is westward, it should descend, how can it last long? The third nine should hold the second six, which is "beating the drum"; now it joins the fourth nine in striving for the fifth, hence it is said "not beating the drum and singing."

九四：突如，其來如，焚如，死如，棄如。 荀爽曰：陽升居五，光炎宣揚，故“突如”也。陰退居四，灰炭降墜，故“其來如”也。陰以不正，居尊乘陽。歷盡數終，天命所誅。位喪民畔，下離所害。故“焚如”也。以離入坎，故“死如”也。火息灰損，故“棄如”也。 《象》曰：突如，其來如，無所容也。 《九家易》曰：在五見奪，在四見棄，故“無所容也”。

The fourth line statement says: Sudden emergence, sudden arrival, like being burned, like having died, like being cast away. Xun Shuang explains according to the idea of the trigram Qian rising and Kun descending: A yang line ascends to the fifth position, its light and flame spreading, hence 'suddenly'. A yin line retreats to the fourth position, like ash and charcoal falling, hence 'suddenly arriving'. A yin line, with an improper position, occupies a noble position and oversteps the yang, reaching the end of its fortune, which is what heaven's mandate intends to punish; once it loses its position and the people rebel, it will be harmed by the fire below, hence 'burned like'. Moving from Li to Kan, Kan represents a pit and death, hence 'died like'; the fire is extinguished and the ashes are scattered, hence 'cast away like'. The Small Image Commentary says: Sudden emergence and sudden arrival indicate no place to be. The Nine Schools' Commentary says: It is deprived at the fifth position and cast away at the fourth position, hence 'no place to be'.

六五：出涕沱若， 荀爽曰：六五陰柔，退居於四，出離為坎，故“出涕沱若”。而下，以順陰陽也。 戚嗟若，吉。 虞翻曰：坎為心，震為聲，兌為口，故“戚嗟若”。動而得正，尊麗陽，故“吉”也。 《象》曰：六五之吉，離王公也。 《九家易》曰：戚嗟順陽，附麗於五，故曰“離王公也”。陽當居五，陰退還四，五當為王。三則三公也。四處其中，附上下矣。

The line statement of the fifth line says: tears and sobs flow down. Xu Shuang explains: the fifth line is a yin and flexible line, retreating to the fourth position, leaving and forming Kan, which represents water, so it says 'tears flow down like water'; it willingly retreats to below in order to follow the principle of yin and yang each returning to their proper place. The line statement continues: sorrow and sighing, which is auspicious. Yu Fan explains from the symbolic meaning: Kan represents the heart, Zhen represents sound, and Dui represents the mouth, the three symbols together form 'sorrow and sighing'; the fifth line, when it moves, attains the correct position, and with its noble status attached to yang, thus 'auspicious'. The Small Image Commentary says: the auspiciousness of the fifth line is due to its attachment to the king and ministers. The Nine Schools Commentary says: sorrow and sighing while following yang, attaching to the fifth position, so it says 'attached to the king and ministers'. Yang should be in the fifth position, yin retreats to the fourth, so the fifth position should be the king, and the third position the three ministers; the fourth line is between the king and the ministers, having support above and below.

上九：王用出征，有嘉折首，獲匪其醜，無咎。 虞翻曰：王謂乾。乾二五之坤成坎，體師象；震為出，故“王用出征”。首謂坤。二五來折乾，故“有嘉折首”。丑，類也。乾徵得坤陰類，乾陽物，故“獲非其丑，無咎”矣。 《象》曰：王用出征，以正邦也。 虞翻曰：乾五出征坤，故“正邦也”。

The line statement of the top nine says: The king goes to war and achieves a good deed, captures the main criminal, and the captives are not of the same kind, thus there is no blame. Yu Fan explains: "King" refers to Qian; the second and fifth lines of Qian enter Kun to form Kan, and thus the structure corresponds to the image of the "Military Campaign" hexagram. Zhen has the meaning of going out, so it says "the king uses military campaign." "First" refers to Kun; the second and fifth lines come forward to break the body of Qian, so it says "achieving a good capture of the first." "Chou" means kind; Qian's military campaign captures the yin kind of Kun. Qian itself is a yang element, and the two are originally not of the same kind, so it says "capturing not of the same kind, no blame." The Small Image Commentary says: The king goes to war to correct the state. Yu Fan says: Qian's nine in the fifth goes out to campaign against Kun, so it says "correcting the state."

《序卦》曰：有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，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。 韓康伯曰：言咸卦之義也。咸柔上而剛下，感應以相與。夫婦之象，莫美乎斯。人倫之道，莫大夫婦。故夫子殷勤深述其義，以崇人倫之始，而不繫之離也。先儒以乾至離為上經，天道也；咸至未濟為下經，人事也。夫易六畫成卦，三材必備，錯綜天人，以效變化，豈有天道人事偏於上下哉。斯蓋守文而不求義，失不遠矣。

The "Xugua Zhuan" says: With heaven and earth there are myriad things; with myriad things there are male and female; with male and female there are husband and wife; with husband and wife there are father and son; with father and son there are sovereign and subject; with sovereign and subject there is distinction between superior and inferior; with distinction between superior and inferior, propriety and righteousness have a place to be practiced. Han Kangbo explains: This passage is precisely the meaning of the "Xian" hexagram. The "Xian" hexagram has a yao of flexibility on top and a yao of strength below, which respond to each other and interact, and there is no image of husband and wife more beautiful than this; the human relationships have none more important than husband and wife. Therefore, Confucius here earnestly and thoroughly explains this meaning, in order to honor the beginning of human relationships, and does not attach this passage to the "Li" hexagram. Earlier scholars divided the hexagrams from "Qian" to "Li" as the Upper Canon, saying they discuss the way of heaven; and those from "Xian" to "Weijie" as the Lower Canon, saying they discuss human affairs. In reality, the "Yi" forms hexagrams with six lines, and the three elements of heaven, earth, and humanity must all be present. The way of heaven and human affairs intertwine and combine to depict change, so how could there be a reason for the way of heaven to be in the Upper Canon and human affairs in the Lower Canon? This is merely clinging to words without deeply exploring the meaning, and the error is already considerable.

(艮下兌上)。咸：亨，利貞，取女吉。 虞翻曰：咸，感也。坤三之上成女，乾上之三成男，乾坤氣交以相與。止而說，男下女。故“通利貞，取女吉”。 鄭玄曰：咸，感也。艮為山。兌為澤。山氣下，澤氣上，二氣通而相應，以生萬物，故曰“咸”也。其於人也。嘉會禮通，和順於義，幹事能正。三十之男，有此三德，以下二十之女，正而相親說，取之則吉也。

The Hexagram Xian is composed of the lower trigram Gen (Mountain) and the upper trigram Dui (Lake). The Hexagram Statement says: "It is smooth, favorable to maintain the correct path, and auspicious for marriage." Yu Fan explained according to the changing of the hexagram: "Xian" refers to mutualsympathetic response (response or influence); the third line of the trigram Kūn (Earth) rises to the upper position to form Dui (Lake), representing a woman, while the upper line of the trigram Qián (Heaven) descends to the third position to form Gen (Mountain), representing a man. The energies of Kūn and Qián interact and mutually influence each other. Gen represents stopping, Dui represents joy, so stopping leads to joy. It is also the case that the man is below the woman, hence it is said "smooth, favorable to maintain the correct path, and auspicious for marriage." Zheng Xuan offered another perspective: "Xian" refers to mutualsympathetic response (response or influence); Gen represents mountain, Dui represents marsh. The mist from the mountain descends, and the vapor from the marsh ascends, the two energies communicate and correspond, thus generating all things. Therefore it is called "Xian." In terms of human affairs, it refers to harmonious gatherings and rituals being smooth, harmonious and in accordance with righteousness, and being able to maintain the correct path. A man of thirty years old who possesses these three virtues and is willing to humble himself beneath a woman of twenty, and both approach each other with the correct path, at this time, marrying her is auspicious.

《彖》曰：咸，感也。柔上而剛下，二氣感應以相與。 蜀才曰：此本否卦。案：六三升上，上九降三，是柔上而剛下，二氣交感，以相與也。 止而說，男下女，是以亨利貞，取女吉也。 王肅曰：山澤以氣通，男女以禮感。男而下女，初婚之所以為禮也。通義正，取女之所以為吉也。 天地感而萬物化生， 荀爽曰：乾下感坤，故萬物化生於山澤。 陸績曰：天地因山澤孔竅，以通其氣，化生萬物也。

The Commentary on the Judgment says: Xian means mutualsympathetic response; the flexible line moves upward and the strong line moves downward, and the two energies mutuallysympathetic response and interact. Shucai, following the change of the hexagram, says: This hexagram originates from the hexagram of Po. Li Dingzuo's commentary says: In the hexagram of Po, the line six in the third moves up to the upper position, and the line nine at the top moves down to the third position, which is flexible above and strong below, and the two energies interact and mutuallysympathetic response. The Commentary on the Judgment continues: Stillness and joy, a man yielding to a woman below, thus achieving smoothness, being favorable for upholding the correct path, and marriage being auspicious. Wang Su explains: Mountains and marshes communicate through their energies, and men and women communicate through ritual; a man yielding to a woman below is precisely the proper aspect of the initial marriage according to ritual. The principles are clear and upright, which is why marriage is auspicious. The Commentary on the Judgment says: Heaven and earth mutuallysympathetic response and thus all things are generated and nurtured. Xun Shuang, following the rising and falling of Qian and Kun, says: Qian descends tosympathetic response Kun, thus all things are generated and nurtured between mountains and marshes. Lu Ji supplements: Heaven and earth communicate their energies through the openings of mountains and marshes, thus generating all things.

聖人感人心而天下和平。 虞翻曰：乾為聖人；初四易位成既濟；坎為心、為平，故“聖人感人心而天下和平”。此保合太和，品物流形也。 觀其所感，而天地萬物之情可見矣。 虞翻曰：謂四之初，以離日見天，坎月見地，懸象著明，萬物見離，故“天地萬物之情可見”也。 《象》曰：山上有澤，咸。 崔覲曰：山高而降，澤下而升。山澤通氣，咸之象也。 君子以虛受人。 虞翻曰：君子謂否乾。乾為人，坤為虛，謂坤虛三受上，故“以虛受人”。艮山在地下為謙，在澤下為虛。

The Commentary on the Judgment says: The sage moves the hearts of people, thus bringing peace and harmony to the world. Yu Fan explains: Qian represents the sage; when the first line and the fourth line exchange positions, it becomes the hexagram of Ji Ji. Kan represents the heart and also represents peace, so it says, "The sage moves the hearts of people and thus the world is peaceful." This is exactly what the Commentary on the Judgment of the Qian hexagram says: preserving the great harmony and the transformation of all things. The Commentary on the Judgment also says: by observing the principles ofsympathetic response, the true nature of heaven and earth and all things can be seen. Yu Fan says: this refers to the nine in the fourth line descending to the first position, using Li (fire) to illuminate heaven and Kan (water) to illuminate earth. The sun and moon are clearly visible, and all things are revealed through Li, so it says, "The true nature of heaven and earth and all things can be seen." The Great Image Commentary says: a mountain with a marsh, this is Xian. Cui Jin explains: the mountain is high and its qi descends, the marsh is low and its qi ascends, the qi of mountain and marsh connect, which is the image of Xian. The Great Image Commentary continues: thus the gentleman empties himself to receive others. Yu Fan says: "the gentleman" refers to the Qian line of the Po hexagram; Qian represents man, Kun represents emptiness. That is, Kun, with its empty third line, receives the upper line, so it says, "emptying oneself to receive others." The mountain on the ground is Qian, and the mountain below the marsh is emptiness.

初六：咸其母。《象》曰：咸其母，志在外也。 虞翻曰：母，足大指也。艮為指。坤為母，故“咸其母”。失位遠應，之四得正，故“志在外”。謂四也。 六二：咸其腓，凶。居吉。《象》曰：雖凶居吉，順不害也。 崔覲曰：腓，腳膊。次於母，上二之象也。得位居中，於五有應，若感應相與，失艮止之禮，故“凶”。居而承比於三，順止而隨於當禮，故“吉”也。

The first line statement says:sympathetic response to the big toe; The Small Image Commentary says: feeling the big toe, the mind is directed outward. Yu Fan explains: "Mother" refers to the big toe, Gen represents the finger, and Kun represents the big toe, so it is said "to feel its mother." The first line is not in the correct position and corresponds to the distant nine in the fourth line; when it changes to the fourth position, it becomes correct, so it is said "the mind is directed outward," and this "outward" refers to the nine in the fourth line. The second line statement says:sympathetic response to the calf, dangerous; if one remains at rest, it is auspicious; The Image Commentary says: although dangerous, remaining at rest brings auspiciousness because following the right way avoids harm. Cui Jin explains: "Fibula" refers to the calf, which is above the big toe, matching the image of the second line. The second line is in the correct position and is in the center, corresponding to the nine in the fifth line; but if it urgently seeks to feel and connect, it loses the ritual of Gen's "stillness," hence "dangerous"; if it remains at rest and follows the superior three, following the proper way of stillness to act in accordance with propriety, it is "auspicious."

九三：咸其股，執其隨，往咎。 崔覲曰：股髀而次於腓，上三之象也。剛而得位，雖欲感上，以居艮極，止而不前，二隨於已，志在所隨，故“執其隨”。下比二也，而遂感上，則失其正義，故“往吝”窮也。 《象》曰：咸其股，亦不處也。志在隨人，所執下也。 虞翻曰：巽為股，謂二也。巽為隨，艮為手，故稱“執”。三應於上，初四已變歷險，故“往吝”。巽為處女也，男已下女，以艮陽入兌陰，故“不處也”。凡士與女未用，皆稱“處”矣。志在於二，故“所執下也”。

The third line statement says: It is felt in the thigh, insisting on following others, going forward will result in difficulty. Cui Jin explains: "Gu" refers to the thigh, which is located above the calf, matching the image of the third line. The third line is yang and in the proper position, although it wants to connect with the sixth line at the top, it is at the top of the mountain trigram, thus stopping and not moving forward; the second line follows it, so its thoughts are fixed on this follower, hence "holding on to following." It is close to the second line below, yet it wants to connect with the sixth line above, thus losing the proper principle, hence "going forward leads to difficulty" and being inpredicament. The Small Image Commentary says: Feeling in the thigh is also not being in a proper place; the mind is focused on following others, and what it holds on to is too low. Yu Fan explains through imagery: The trigram Xun represents the thigh, here referring to the second line; Xun also represents following, and Gen represents the hand, hence "holding on." The third line corresponds with the sixth line above, but the first and fourth lines have changed and must go through difficulties, hence "going forward leads to difficulty." Xun represents the maiden, now the male is below the female, with the yang of Gen entering the yin of Dui, hence "not being in a proper place" — all those who have not yet taken office or married are called "maiden." The third line's mind is fixed on the second line, hence "what it holds on to is too low."

九四：貞吉，悔亡。憧憧往來，朋從爾思。 虞翻曰：失位悔也。應初動得正，故“貞吉”而“悔亡”矣。憧憧，懷思慮也。之內為來，之外為往。欲感上，隔五；感初，隔三，故“憧憧往來”矣。兌為朋，少女也。艮初變之四，坎心為思，故曰“朋從爾思”也。 《象》曰：貞吉悔亡，未感害也。 虞翻曰：坤為害也。今未感坤，初體遯弒父，故曰“未感害”也。 憧憧往來，未光大也。 虞翻曰：未動之離，故未光大也。

The fourth line statement says: If one maintains correctness, it will be auspicious, and regret will disappear; if one's mind is uncertain, friends will only follow one's thoughts. Yu Fan explains: The fourth line is not in the correct position, so there is originally regret; but it corresponds with the first line, so when it moves, it attains the correct position, thus 'Zhen Ji' (maintaining correctness brings auspiciousness) and 'hui wang' (regret disappears). 'Chong chong' refers to the mind repeatedly thinking; moving towards the inner trigram is called 'lai' (coming), and moving towards the outer trigram is called 'wang' (going). It wants to respond to the sixth line above but is blocked by the fifth line; it wants to respond to the first line below but is blocked by the third line, hence 'chong chong wang lai'. Dui represents friends, referring to a young woman; Gen's first line changes and rises to the fourth position, Kan represents heart and thought, hence 'peng cong er si' (friends follow your thoughts). The Small Image Commentary says: Maintaining correctness brings auspiciousness and regret disappears because there has not yet been a sense of harm. Yu Fan says: Kun represents harm; now the fourth line has not yet felt Kun, and the first line's nature also has the danger of 'zi shi qi fu' (son killing father) from the Duan hexagram, hence 'wei gan hai' (not yet feeling harm). The Small Image Commentary also says: The mind being uncertain is because virtue has not yet become great. Yu Fan says: The fourth line has not yet changed into Li, so brightness is not yet extensive.

九五：咸其脢，無悔。 虞翻曰：脢，夾脊肉也。謂四已變，坎為脊，故“咸其脢”。得正，故“無悔”。 《象》曰：咸其脢，志末也。 案：末，猶上也。四感於初，三隨其二，五比於上，故“咸其脢”。志末者，謂五志感於上也。 上六：咸其輔頰舌。 虞翻曰：耳目之間稱輔頰。四變之目，坎為耳，兌為口舌。故曰“咸其輔頰舌”。 《象》曰：咸其輔頰舌，媵口說也。 虞翻曰：媵，送也。不得之三，山澤通氣，故“媵口說也”。

The line statement for the fifth line says: The feeling reaches the flesh beside the spine, without regret. Yu Fan explains: "Mei" refers to the flesh beside the spine; since the fourth line has changed, Kan represents the spine, so it says "Xian its mei"; the fifth line is in the proper position and upright, so there is no regret. The Small Image Commentary says: Feeling the mei is the heart's intention reaching the end. Li Dingzuo comments: "End" is like "top." The fourth line responds to the first line, the third line follows the second line, and the fifth line is closely connected to the sixth line at the top, so it says "Xian its mei"; the phrase "will at the end" means the intention of the fifth line reaches the sixth line at the top. The line statement for the sixth line says: The feeling reaches the jaw, cheek, and tongue. Yu Fan explains: The area between the ear and the eye is called "Fu jia"; since the fourth line has changed into the eye, Kan represents the ear, and Dui represents the mouth and tongue, so it says "Xian its fu jia she." The Small Image Commentary says: Feeling the fu jia she is merely speaking with the mouth and tongue. Yu Fan says: "Ying" means transmission; the sixth line cannot reach the third line, so it only feels through the mutual communication between mountain and marsh, hence it says "transmitting by mouth."

《序卦》曰：夫婦之道，不可不久也。故受之以恆。恆者，久也。 鄭玄曰：言夫婦當有終身之義。夫婦之道，謂咸也。 (巽下震上)。恆：亨，無咎，利貞。 虞翻曰：恆，久也。與益旁通。乾初之坤四，剛柔皆應，故“通，無咎，利貞”矣。 鄭玄曰：恆，久也。巽為風，震為雷，雷風相須而養物，猶長女承長男，夫婦同心而成家，久長之道也。夫婦以嘉會禮通，故“無咎”。其能和順幹事，所行而善矣。 利有攸往。 虞翻曰：初利往之四，終變成益，則初四二五皆得其正，終則有始，故“利有攸往”也。

The *Xugua Zhuan* says: The way of husband and wife cannot be without constancy, so the *Xian* hexagram is followed by the *Heng* hexagram; "Heng" means constancy. Zheng Xuan explains that this refers to the duty of husband and wife to remain together for life; the way of husband and wife refers to the previous *Xian* hexagram. The *Heng* hexagram has *Xun* below and *Zhen* above. The hexagram statement says: It is smooth, without blame, favorable to maintain the correct course. Yu Fan explains through the concept of mutual transformation and hexagram change: "Heng" means constancy; this hexagram is mutually transformative with the *Yi* hexagram; the initial line of *Qian* moves to the fourth line of *Kun*, and the six lines correspond in pairs of yin and yang, so it is said "smooth, without blame, favorable to maintain the correct course." Zheng Xuan also explains from the perspective of natural phenomena and human relationships: "Heng" means long duration; *Xun* represents wind, *Zhen* represents thunder, and thunder and wind depend on each other to nurture all things, just like the elder daughter serving the elder son, husband and wife working together to form a family, which is the way of constancy. Because the marriage is a beautiful union and the rites are well established, there is no blame; being able to act in harmony, their actions naturally become good. The hexagram statement also says: It is favorable to go somewhere. Yu Fan says: The initial line is favorable to go to the fourth line, eventually transforming into the *Yi* hexagram, so the initial and fourth lines, as well as the second and fifth lines, all return to the correct positions; the end is also the beginning, so "favorable to go somewhere."

《彖》曰：恆，久也。剛上而柔下， 王弼曰：剛尊柔卑，得其序也。 雷風相與，巽而動， 蜀才曰：此本泰卦。 案：六四降初，初九升四，是剛上而柔下也。分乾與坤，雷也。分坤與乾，風也。是雷風相與，巽而動也。 剛柔皆應，恆。 《九家易》曰：初四二五雖不正，而剛柔皆應，故“通無咎”矣。 恆亨，無咎，利貞，久於其道也。 荀爽曰：恆，震世也，巽來乘之，陰陽合會，故“通無咎”。長男在上，長女在下，夫婦道正，故“利貞，久於其道也”。

The Commentary on the Judgment says: "Constantness means enduring; the strong is above and the yielding is below." Wang Bi explains: "The strong is honorable, the yielding is humble, each in its proper order." The Commentary on the Judgment continues: "Thunder and wind support each other, yielding yet active." Shu Cai, based on the changing of the hexagram, says: "This hexagram originates from the hexagram Tai." Li Dingzuo comments: "In the hexagram Tai, the line six in the fourth descends to the first position, and the line nine at the beginning ascends to the fourth position, thus the strong is above and the yielding is below; taking one line from Qian and giving it to Kun forms Zhen (Thunder), and taking one line from Kun and giving it to Qian forms Xun (Wind), thus Thunder and Wind interact, Xun is yielding yet active." The Commentary on the Judgment further says: "Each yao of the strong and yielding corresponds, thus it is called 'Constantness.'" The Nine Schools' Commentary says: "Although the first and fourth, the second and fifth are not in the proper position, the strong and yielding correspond with each other, thus 'smooth and without blame.'" The Commentary on the Judgment says: "The smoothness, without blame, and advantage of uprightness in 'Constantness' is because it can maintain its proper path for a long time." Xun Shuang, based on the world and response lines and the rising and falling, says: "Constantness is the world hexagram of the Zhen (Thunder) group, and Xun (Wind) comes to join it, yin and yang combine, thus 'smooth and without blame'; the elder son is above, the elder daughter is below, the way of husband and wife is correct, thus 'advantage of uprightness, enduring in its way.'"

天地之道，恆久而不已也。 虞翻曰：泰，乾坤為天地。謂終則復始，有親則可久也。 利有攸往，終則有始也。 荀爽曰：謂乾氣下終，始復升上居四也。坤氣上終，始復降下居初者也。 日月得天而能久照， 虞翻曰：動初，成乾為天。至二，離為日；至三，坎為月。故“日月得天而能久照”也。 四時變化而久成。 虞翻曰：春夏為變，秋冬為化，變至二離夏，至三兌秋，至四震春，至五坎冬。故“四時變化而能久成”。謂乾坤成物也。

The Commentary on the Judgment says: The way of Heaven and Earth is constant and unceasing. Yu Fan explains: The hexagram of Constancy comes from the hexagram of Great Communication. In Great Communication, Heaven and Earth are the two trigrams; what is meant by constancy is that after completion, it begins anew, and through mutual affinity, it can last long. The Commentary on the Judgment says: It is advantageous to go forward, because the end is also the beginning. Xun Shuang explains according to the movement of Heaven ascending and Earth descending: When the energy of Heaven descends to the end, it rises again to the fourth position; when the energy of Earth ascends to the end, it descends again to the first position. The Commentary on the Judgment says: The sun and moon rely on Heaven and can shine long. Yu Fan says: When the first line moves, it becomes Qian (Heaven), at the second line it becomes Li (Fire), which is the sun, and at the third line it becomes Kan (Water), which is the moon. Therefore, it says, "The sun and moon rely on Heaven and can shine long." The Commentary on the Judgment says: The four seasons change and thus can lastingly generate all things. Yu Fan says: Spring and summer belong to "change," while autumn and winter belong to "transformation." When change reaches the second line, it becomes Li (Fire), which is summer; when it reaches the third line, it becomes Dui (Lake), which is autumn; when it reaches the fourth line, it becomes Zhen (Thunder), which is spring; when it reaches the fifth line, it becomes Kan (Water), which is winter. Therefore, it says, "The four seasons change and thus can lastingly generate all things," which is the way Heaven and Earth generate all things.

聖人久於其道，而天下化成。 虞翻曰：聖人謂乾。乾為道。初二已正，四五復位，成既濟定。乾道變化，各正性命。有兩離象，重明麗正，故“化成天下”。 觀其所恆，而天地萬物之情可見矣。 虞翻曰：以離日照乾，坎月照坤，萬物出震，故“天地萬物之情可見矣”。與咸同義也。 《象》曰：雷風，恆。 宋衷曰：雷以動之，風以散之。二者常相薄，而為萬物用，故君子象之，以立身守節而不易道也。 君子以立不易方。 虞翻曰：君子謂乾三也。乾為易，為立；坤為方。乾初之坤四，三正不動。故“立不易方”也。

The Commentary on the Judgment says: The sage maintains his correct path for a long time, and thus the world is cultivated and formed. Yu Fan explains: "The sage" refers to Qian, which represents the Way. The first and second lines have already attained the correct position, and the fourth and fifth lines each return to their proper places, making the whole hexagram become Ji Ji, which is stable and orderly. This is consistent with the meaning of the Commentary on the Judgment of the Qian hexagram, "The Way of Qian changes and transforms, each thing attains its proper nature and destiny." The hexagram also contains two lower and upper Li images, with layers of brightness attached to the correct position, so it is said "the world is cultivated and formed." The Commentary on the Judgment says: Observing what it constantly maintains, the true nature of heaven and earth and all things can be seen. Yu Fan says: Using the brightness of Li to illuminate Qian and the brightness of Kan to illuminate Kun, all things also arise from Zhen, so "the true nature of heaven and earth and all things can be seen," which is the same meaning as the Commentary on the Judgment of the Xian hexagram. The Great Image Commentary says: Thunder and Wind, that is Heng. Song Zhong explains: Thunder is used to stir up all things, Wind is used to scatter all things, both constantly interact and are used by all things, so the gentleman takes this as an image, establishing himself and maintaining his virtue without changing his path. The Great Image Commentary continues: The gentleman thus establishes himself without changing his direction. Yu Fan says: "The gentleman" refers to the third line of Qian. Qian represents change and establishment, and Kun represents direction. The first line of Qian exchanges with the fourth line of Kun, while the third line remains in its correct position and does not move, so it is said "established without changing direction."

初六：浚恆，貞凶，無攸利。 侯果曰：浚，深。恆，久也。初本六四，自四居初，始求深厚之位者也。位既非正，求乃涉邪。以此為正，凶之道也。故曰“浚恆，貞凶，無攸利”矣。 《象》曰：浚恆之凶，始求深也。 虞翻曰：浚，深也。初下稱浚，故曰“浚恆”。乾初為淵，故“深”矣。失位變之正，乾為始。故曰“始求深也”。 九二：悔亡。 虞翻曰：失位悔也，動而得正，處中多譽，故“悔亡”也。 《象》曰：九二悔亡，能久中也。 荀爽曰：乾為久也。能久行中和，以陽據陰，故曰“能久中也”。

The first line statement says: To seek depth from the beginning, and to hold on firmly leads to danger, and brings no benefit. Hou Guo explains: "Jun" means deep, and "Heng" means enduring. Initially, the line six at the beginning was line four in the卦 Tai, moving from the fourth position to the first, it starts off seeking a deep position. Since its position is not proper, its pursuit is close to wrong ways, taking such a way as the correct path, is the way to bring misfortune, hence it says "Jun Heng, Zhen Xiong, Wu You Li." The Small Image Commentary says: The reason why Jun Heng is dangerous is because it seeks depth from the beginning. Yu Fan explains: "Jun" means deep; the first line is at the very bottom, so it is called "Jun," combining to form "Jun Heng." The first line of Qian has the image of a deep abyss, so it is called "deep." Line six is not in the proper position, it only becomes proper after moving, and Qian has the meaning of beginning, so it is said "the beginning seeking depth." The second line statement says: Regret disappears. Yu Fan explains: The second line was originally not in the proper position and had regret, but after moving it becomes the proper position, and it is in the middle of the lower trigram and gains much praise, so "regret disappears." The Image Commentary says: The reason why the regret disappears for the second line is because it can maintain the middle for a long time. Xun Shuang explains: Qian has the meaning of enduring; the second line can endure in practicing the middle and harmonious way, with a yang line occupying a yin position, so it is said "can endure in the middle."

九三：不恆其德，或承之羞，貞吝。 荀爽曰：與初同象，欲據初，隔二。與五為兌，欲悅之，隔四。意無所定，故“不恆其德”。與上相應，欲往承之，為陰所乘，故“或承之羞”也。貞吝者，謂正居其所，不與陰通也。無居自容，故“貞吝”矣。 《象》曰：不恆其德，無所容也。 《九家易》曰：言三取初隔二，應上見乘，是“無所容”。無居自容，故“貞吝”。 九四：田無禽。《象》曰：久非其位，安得禽也。 虞翻曰：田為二也。地上稱田，無禽，謂五也。九四失位，利二上之五，已變承之。故曰“田無禽”。言二五皆非其位，故《象》曰：“久非其位，安得禽也。”。

The third line statement says: He cannot maintain his virtue consistently, sometimes bringing disgrace, and remaining steadfast brings regret. Xu Shuang explains: The third line is in the same yang position as the first line, wanting to possess the first line, but being blocked by the second line; it forms the trigram Dui with the fifth line, wanting to please it, but being blocked by the fourth line; his mind has no place to rest, hence saying 'not maintaining his virtue.' It corresponds with the sixth line above, wanting to go forward to serve, but being taken advantage of by the yin line, hence saying 'sometimes bringing disgrace.' As for '贞吝,' it refers to staying upright in place, not connecting with the yin line, but still having no place to rest, hence regret. The Small Image Commentary says: Not maintaining virtue leads to having nowhere to rest. The Nine Schools Commentary says: The third line wants to take the first line but is blocked by the second line; it wants to correspond with the sixth line but is taken advantage of by the yin line, which is 'no place to rest'; having nowhere to rest and not being able to rest, hence '贞吝.' The fourth line statement says: Hunting without catching any game; the Small Image Commentary says: Staying in an inappropriate position for a long time, how can one catch game? Yu Fan explains: '田' refers to the second line, and the area above the ground is called '田'; '无禽' refers to the fifth line. The fourth line is not in the proper position, it should allow the second line to move up to the fifth position, and then itself move to serve it, hence '田无禽.' This means that the second and fifth lines are not in their proper positions, hence the Small Image Commentary says 'being in an inappropriate position for a long time, how can one catch game.'

六五：恆其德，貞婦人吉，夫子凶。 虞翻曰：動正成乾，故“恆其德”。婦人謂初。巽為婦。終變成益，震四復初，婦得歸陽，從一而終，故“貞婦人吉也”。震，乾之子，而為巽夫，故曰“夫子”。終變成益，震四從巽，死於坤中，故“夫子凶”也。 《象》曰：婦人貞吉，從一而終也。 虞翻曰：一謂初，終變成益，以巽應初震，故“從一而終也”。 夫子制義，從婦凶也。 虞翻曰：震沒從巽入坤，故“從婦凶”矣。 上六：震恆，凶。《象》曰：震恆在上，大無功也。 虞翻曰：在震上，故“震恆”。五動乘陽，故“凶”。終在益上，五遠應，故“無功也”。

The line statement for the fifth line says: "Maintaining one's virtue, a woman who holds to this is auspicious, but a man who holds to this is inauspicious." Yu Fan explains according to the changing of the hexagram: the fifth line moving becomes correct and forms the hexagram Qian, so it is said "maintaining one's virtue." "Woman" refers to the first line, as Xun represents a woman; the entire hexagram finally transforms into Yi, with the fourth line of Zhen returning to the first position, allowing the woman to be united with the yang, remaining loyal to one, hence "the virtuous woman is auspicious." Zhen is the eldest son of Qian, yet here it acts as the husband of Xun, hence called "the husband's son"; after transforming into Yi, the fourth line of Zhen submits to Xun, sinking into Kun, hence "the husband's son is inauspicious." The Small Image Commentary says: a woman who maintains correctness gains auspiciousness, by remaining loyal to one. Yu Fan says: "one" refers to the first line; after transforming into Yi, Xun responds to the first line of Zhen, hence "remaining loyal to one." The Small Image Commentary also says: a man should make decisions, but if he一味 submits to a woman, it is inauspicious. Yu Fan says: Zhen sinks down and follows Xun into Kun, hence "submitting to the woman is inauspicious." The line statement for the sixth line says: "Zhen moves ceaselessly yet seeks constancy, which is dangerous." The Small Image Commentary says: "Zhen moves ceaselessly yet occupies a high position, resulting in great failure." Yu Fan says: the sixth line is above the Zhen hexagram, hence called "Zhen's constancy"; the fifth line moves and overpowers the yang, hence "dangerous." It finally occupies the upper position of Yi, being distant from the fifth line and without resonance, hence "no success."

《序卦》曰：物不可以久居其所，故受之以遁。遁者，退也。 韓康伯曰：夫婦之道，以恆為貴，而物之所居，不可恆，宜與世升降，有時而遁者也。 (艮下乾上)。遁：亨。 虞翻曰：陰消姤二也。艮為山，巽為入，乾為遠，遠山入藏，故“遁”，以陰消陽，子弒其父，小人道長，避之乃通，故遁而通。則當位而應，與時行也。

The "Xu Guan Zhuan" says: All things cannot remain in one place forever, so after the "Heng" hexagram comes the "Dun" hexagram; "Dun" means to retreat. Han Kangbo explains: The way of husband and wife values constancy, but the position where things reside cannot remain fixed. They should rise and fall according to the times, and at times they must retreat. The "Dun" hexagram has the "Gen" below and the "Qian" above. The hexagram statement says: It is smooth. Yu Fan explains according to the twelve message hexagrams: "Dun" represents the decline of yin and the increase of yang, formed by adding one line to the "Gou" hexagram. "Gen" is mountain, "Xun" is wind, and "Qian" is distance. Far away, entering the mountain to hide, hence it is called "Dun." The decline of yin and the increase of yang is like a son killing his father, the way of the small person is growing, so one must avoid it to achieve smoothness. Therefore, retreating leads to smoothness. The nine in the fifth is in the proper position and corresponds with the six in the second, which is following the times.

小利貞。 虞翻曰：小，陰，謂二。得位浸長，以柔變剛，故“小利貞”。 鄭玄曰：遁，逃去之名也。艮為門闕。乾有健德。互體有巽，巽為進退。君子出門，行有進退，逃去之象。二五得位而有應，是用正道得禮見召聘。始仕他國，當尚謙謙。小其和順之道，居小官，乾小事其進以漸，則遠妨忌之害，昔陳敬仲奔齊辭卿是也。

The Hexagram Statement continues: "The small one benefits from upholding the right path." Yu Fan explains: "Small" refers to Yin, that is, the Second Line; it is in its proper position and gradually grows, transforming from softness to firmness, hence it says "small benefits from upholding the right path." Zheng Xuan, relying on symbolic imagery and historical events, says: "Retreating" is the name of fleeing. The Gate and Threshold trigram represents a gate, and the Heaven trigram has the virtue of firm strength; the interacting trigrams also include the Wind trigram, which governs movement forward and backward. A gentleman leaving the gate, moving forward and backward, is exactly the image of fleeing. The Second and Fifth Lines each occupy their proper positions and correspond with each other, indicating that the gentleman, following the right path, is properly summoned and appointed according to propriety. When one first goes to another country to take office, one should value humility and humility again, lowering one's harmonious way, taking a small position and handling small matters, advancing step by step, thus avoiding the calamity of being disliked and harmed. In the past, Chen Jingzhong fled to the state of Qi and declined the position of a minister, which is an example of this.

《彖》曰：遁亨，遁而亨也。 侯果曰：此本乾卦。陰長剛殞，君子遁避，遁則通也。 剛當位而應，與時行也。 虞翻曰：剛謂五而應二，艮為時，故“與時行”矣。 小利貞，浸而長也。 荀爽曰：陰稱小，浸而長，則將消陽，故“利正”。居二與五相應也。 遁之時義大矣哉。 陸績曰：謂陽氣退，陰氣將害，隨時遁避，其義大矣。 宋衷曰：太公遁殷，四皓遁秦之時也。

The Commentary on the Judgment says: The hexagram Dùn (Retreat) is able to be prosperous because it understands retreat. Hou Guo explains: This hexagram originally comes from the hexagram Qian (Heaven). Yin energy gradually increases while the virtue of Yang is diminished, so the gentleman retreats. Retreating leads to prosperity. The Commentary on the Judgment says: The strong line is in the correct position and has a corresponding line, acting in accordance with the situation. Yu Fan says: "Strong" refers to the line Nine in the Fifth, which corresponds with the line Six in the Second. The term "Gèn" (Obstruction) sometimes means "in accordance with the time," so it says "acting in accordance with the time." The Commentary on the Judgment says: The small one benefits from upholding the correct path because Yin is gradually growing. Xun Shuang explains: Yin is called "small," and as it gradually grows, it will eliminate Yang, so it warns it to "benefit from upholding the correct path." It is in the second position and corresponds with Nine in the Fifth. The Commentary on the Judgment praises: The situation and meaning of the hexagram Dùn are indeed significant. Lu Ji explains: This refers to the retreat of Yang energy and the impending harm of Yin energy. Being able to retreat in accordance with the situation, the meaning is profound. Song Zhong cites historical examples to illustrate: Jiang Taigong avoided King Zhou of Shang, and the four hermits of Shangshan avoided the Qin dynasty, exactly in such a time.

《象》曰：天下有山，遁。 崔覲曰：天喻君子，山比小人。小人浸長，若山之侵天。君子遁避，若天之遠山，故言“天下有山遁也”。 君子以遠小人，不惡而嚴。 虞翻曰：君子謂乾。乾為遠，為嚴。小人謂陰。坤為惡，為小人。故“以遠小人，不惡而嚴”也。 侯果曰：群小浸盛，剛德殞削，故君子避之。高尚林野，但矜嚴於外，亦不憎惡於內，所謂吾家耄遜於荒也。

The Great Image Commentary says: Below heaven there is a mountain, which is the hexagram of Retreat. Cui Jin explains: Heaven symbolizes the gentleman, and the mountain symbolizes the petty person; the petty person gradually grows stronger, like a mountain pressing against heaven; the gentleman retreats, as if heaven is far away from the mountain, hence it is said, "Heaven below a mountain, Retreat." The Great Image Commentary continues: Therefore, the gentleman keeps distance from the petty person, without showing hatred but maintaining dignity. Yu Fan explains from the symbolic meaning: "The gentleman" refers to Qian, which represents distance and dignity; "the petty person" refers to Yin, which represents evil and the petty person, hence it is said, "By keeping distance from the petty person, without hatred but with dignity." Hou Guo explains from the human aspect: Petty persons gather in groups and their power grows daily, the virtue of uprightness is diminished, so the gentleman avoids them, retreating into mountains and forests; he maintains composure and dignity on the outside, but does not harbor hatred within, which is the attitude described in the Book of Documents, the chapter on Weizi, "My elder brother retreats to the wilderness."

初六：遁尾，厲，勿用有攸往。 陸績曰：陰氣已至於二，而初在其後，故曰“遁尾”也。避難當在前，而在後，故“厲”。往則與災難會，故“勿用有攸往”。 《象》曰：遁尾之厲，不往何災也。 虞翻曰：艮為尾也。初失位，動而得正，故“遁尾厲”。之應成坎為災，在艮宜靜，若不往於四，則無災矣。

The line statement of the first line says: Retreat and be at the end, dangerous, do not go anywhere. Lu Ji explains: Yin energy has reached the second line, but the first line is still behind it, so it is called "retreating at the end"; avoiding calamity should be done ahead, but now it is behind, hence "dangerous." Going further would meet disaster, so it says "do not go anywhere." The Small Image Commentary says: Retreating at the end is dangerous, if one does not go anywhere, what disaster is there? Yu Fan explains: Gen represents the tail; the first line is not in the proper position, and only after movement does it become correct, hence "retreating at the end is dangerous." If it goes to respond to the ninth in the fourth line, it becomes Kan and brings disaster; being in the Gen structure should be still, as long as it does not go to the fourth position, there will be no disaster.

六二：執之用黃牛之革，莫之勝說。 虞翻曰：艮為手，稱執；否坤為黃牛；艮為皮。四變之初，則坎水濡皮。離日乾之。故“執之用黃牛之革”。莫，無也。勝，能。說，解也。乾為堅剛，巽為繩，艮為手，持革縛三在坎中，故“莫之勝說”也。 《象》曰：執用黃牛，固志也。 侯果曰：六二離爻，離為黃牛。體艮履正，上應貴主。志在輔時，不隨物遁。獨守中直，堅如革束。執此之志，莫之勝說。殷之父師，當此爻矣。

The line statement for the second line says: Using a rope made of yellow oxhide to bind him, no one can untie it. Yu Fan explained from the symbolic meaning: Gen represents the hand, so it is called 'to hold'; the坤 in the Guī卦 represents the yellow ox, and Gen represents the hide. When the nine in the fourth line changes to the first position, there is Kan water soaking the leather, and then Li sun dries it, so it is said 'to hold with the hide of the yellow ox.' 'Mo' means no, 'sheng' means to be able, and 'yue' means to untie; Qian represents firmness and strength, Xun represents rope, and Gen represents the hand. The hand holds the hide rope to bind the nine in the third line in Kan, so it is said 'no one can untie it.' The Small Image Commentary says: Using the hide of the yellow ox to bind, is about firm will. Hou Guo explained: The second line is a line of Li, and Li represents the yellow ox; it is in the body of Gen and acts with uprightness. It corresponds to the noble ruler above. Its will is to correct the times, not willing to retreat with the crowd, but alone maintaining the middle and uprightness, firm as the hide rope binding; holding to such a will, no one can untie it. Ji Zi of the Shang dynasty was worthy of this line.

九三：係遁，有疾厲，畜臣妾，吉。 虞翻曰：厲，危也。巽為四變，時九三體坎，坎為疾。故“有疾厲”。遁陰剝陽，三消成坤，與上易位。坤為臣，兌為妾上來之三，據坤應兌，故“畜臣妾吉”也。 《象》曰：係遁之厲，有疾憊也。 王肅曰：三上繫於二而獲遁，故曰係遁。病此係執而獲危懼，故曰“有疾憊也”。此於六二，畜臣妾之象。足以畜其臣妾，不可施為大事也。 畜臣妾吉，不可大事也。 虞翻曰：三動入坤，坤為事，故“不可大事也”。 荀爽曰：大事謂與五同任天下之政。潛遁之世，但可居家畜養臣妾，不可治國之大事。

The third line statement says: There is a retreat with attachment, there is illness and danger, and it is auspicious to keep servants and concubines. Yu Fan explains: "Lai" means danger; when the trigram Xun moves at the fourth line, the nature of the third line becomes Kan, and Kan represents illness, so it is said "there is illness and danger." The Duan hexagram represents the gradual decline of yin over yang; when the third line is eliminated, it becomes Kun. The top line exchanges position with the third line; Kun represents ministers, and Dui represents concubines. The top line comes down to the third position, below it is Kun and above it corresponds to Dui, so it is said "keeping ministers and concubines is auspicious." The Small Image Commentary says: the danger of being attached to retreat is due to illness and being in a difficult situation. Wang Su explains from the perspective of human affairs: the third line is connected upward to the second line and thus can retreat, so it is called "attached retreat"; precisely because of this attachment and fixation, danger arises, so it is said "there is illness and exhaustion." For the second line, this represents the image of keeping ministers and concubines—sufficient to keep them, but not enough to undertake great matters. The line statement says: keeping ministers and concubines is auspicious, but not suitable for great undertakings. Yu Fan says: when the third line moves, it enters Kun, and Kun represents matters, so "not suitable for great matters." Xun Shuang adds: the so-called great matters refer to sharing the governance of the country with the fifth line; during the time of retreat and withdrawal, one can only stay at home and keep ministers and concubines, but cannot engage in great state affairs.

九四，好遁，君子吉，小人否。 虞翻曰：否乾為好，為君子；陰稱小人。動之初，故“君子吉”。陰在四多懼，故“小人否”。得位承五，故無凶咎矣。 《象》曰：君子好遁，小人否也。 侯果曰：不處其位，而遁於外，好遁者也。然有應在初，情未能棄。君子剛斷，故能舍之。小人繫戀，必不能矣。故“君子吉，小人凶”矣。 九五：嘉遁，貞吉。 虞翻曰：乾為嘉，剛當位應二，故“貞吉”。謂三已變，上來之三，成坎象，故曰“以正志也”。 《象》曰：嘉遁貞吉，以正志也。 侯果曰：時否德剛，雖遁中正，嘉遁者也。故曰“貞吉”。遁而得正，則群小應命，所謂紐以紊之。剛正群小之志，則殷之高宗當此爻矣。

The fourth line statement says: Being able to let go and retreat, the gentleman is auspicious, while the petty person cannot do so. Yu Fan explains: The "Qie" hexagram's Heaven has the meaning of beauty, and it is also for the gentleman; the yin line is called the petty person. The ninth line four moves downward to correspond with the first line, so it says "the gentleman is auspicious"; yin lines in the fourth position often have worries and fears, so it says "the petty person is not." The ninth line four is in its proper position and above the ninth line five, so there is no danger or fault. The Small Image Commentary says: The gentleman can let go and retreat, while the petty person cannot. Hou Guo explains: Not being content in one's position and retreating outside is called "good retreat"; however, the ninth line four corresponds with the first line six, and emotionally still clings. The gentleman is firm and resolute, so he can let go; the petty person is attached and reluctant, so he definitely cannot do it, hence it says "the gentleman is auspicious, the petty person is inauspicious." The fifth line statement says: A beautiful retreat, keeping to the right path brings auspiciousness. Yu Fan says: Heaven has the meaning of beauty, the ninth line five is yang and in its proper position, and corresponds with the sixth line two, so it says "keeping to the right path is auspicious"; the third line has already changed, the top line comes down to occupy the third position and forms the Kan image, so the Small Image Commentary says "keeping the mind right." The Small Image Commentary says: A beautiful retreat and keeping to the right path brings auspiciousness, because the mind is right. Hou Guo explains from historical events: When the situation is closed off and his virtue is strong and vigorous, even though he retreats, he still maintains the middle and uprightness, this is called a beautiful retreat, so it says "keeping to the right path is auspicious." Retreating while keeping to the right path, the multitude of petty persons will obey, which is what is meant by using a纲纽 to control disorder; being able to correct the minds of the petty persons, then King Wu Ding of the Shang Dynasty is worthy of this line.

上九：肥遁，無不利。 虞翻曰：乾盈為肥。二不及上，故“肥遁無不利”。《象》曰：“無所疑也。” 《象》曰：肥遁無不利，無所疑也。 侯果曰：最處外極，無應於內。心無疑戀，超世高舉。果行育德，安時無悶，遁之肥也。故曰“肥遁無不利”，則潁濱巢許當此爻矣。

The line statement for the top line says: Retreating with ease and composure, there is no disadvantage. Yu Fan explains: The fullness of the Heaven element is called 'fat'; the Yin energy of line six-two has not yet reached the top line, so it is said 'fat retreat brings no disadvantage.' The Small Image Commentary therefore says 'there is no doubt.' The Small Image Commentary says: 'Fat retreat brings no disadvantage' means there is no doubt in the heart. Hou Guo explains: The top line is at the outermost extreme, and there is no corresponding line within the inner trigram. The mind is free from doubt and attachment, transcending worldly concerns and retreating far away; acting decisively to cultivate virtue, content with fate without feeling distressed, this is the ease and comfort of retreat, so it is said 'fat retreat brings no disadvantage.' Chao Fu and Xu You by the river of Ying water are worthy of this line.