The hexagram Heng (Perseverance) consists of the trigram Xun (Wind) below and Zhen (Thunder) above.

巽下震上，恆：亨，無咎，利貞，利有攸徃。常，固君子之所貴也。常而不通，則執中而暗於權，遭變而失其機，合散屈伸與體相乖，故恆亨然後無咎，無咎然後利貞。既通而正，則涉險犯難而無不利也。彖曰：恆，久也。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。恆亨無咎利貞，久於其道也。天地之道，恆久而不已也。利有攸徃，終則有始也。

The Hexagram of Constancy has Xun (Wind) below and Zhen (Thunder) above. The Hexagram Statement says, "It is smooth, without fault, favorable to maintain correctness, and favorable to go forward." Constancy is something that the gentleman values. However, if one only knows constancy and cannot adapt to change, he will rigidly adhere to the middle path and be blind to flexibility. When encountering changes, he will miss the opportunity, and his movements of gathering and dispersing, bending and stretching will be contrary to the actual situation. Therefore, one must first be smooth, then there will be no fault, and only then can it be favorable to maintain correctness. If one can both be smooth and maintain correctness, then even when facing dangers and hardships, there will be no difficulty in going forward. The Commentary on the Judgment says: "Constancy means enduring. The strong lines are above and the yielding lines are below. Thunder and Wind support each other. Wind is yielding and then Thunder is active. The strong and yielding lines each find their proper positions, thus forming constancy. 'Constancy is smooth, without fault, favorable to maintain correctness' means being able to follow the correct path continuously. The way of Heaven and Earth is to be constant and never cease. 'Favorable to go forward' means that after one phase ends, another begins."

天尊而地卑，陽尊而陰卑，君尊而臣卑，夫尊而婦卑，此天下之常理而不可易。若尊者守其常尊，卑者守其常卑，天地不交，上下情隔，非常久之道也，故剛上而柔下者貞也。雷以動之，風以散之，雷風相與，巽順而震動，剛柔相濟而皆應，雷風相與而不相悖如此，異乎執一而不知變者，是乃所謂貞常而能久者也。

Heaven is above and Earth is below, yang is exalted and yin is humble, the ruler is exalted and the subject is humble, the husband is exalted and the wife is humble. This is the unchangeable principle of the world. However, if those in superior positions stick rigidly to their exaltation and those in inferior positions rigidly maintain their humility, Heaven and Earth will not communicate, and the connection between above and below will be severed, which is not a way to sustain for long. Therefore, when a strong line is above and a gentle line is below yet they still correspond with each other, this is called 'Zhen'. Thunder moves and stirs all things, wind blows and disperses all things; Thunder and Wind assist each other, Wind follows and moves forward, and the strong and the gentle complement each other, corresponding everywhere. Thunder and Wind assist each other without contradiction to this extent, which is entirely different from the rigid adherence to one side and lack of flexibility. This is exactly what is meant by being both virtuous and enduring.

彖辭以此數者釋一恆字，固足以盡之。恆固可以致亨，亨則無復過咎矣；亨而不已，則或失其所守，故又欲其趨於正。亨通而能不失其正，其道可久。固守其常而不知變，與夫通物而不已則入於邪，皆非可久之道也。天地所以能長且久者，其位不易，變化無窮也。使天地固守其卑髙之位，而無相感相應之道，則天地之道或幾乎息矣。

The Commentary on the Judgment explains the concept of "constant" with these several meanings, already presenting a very complete explanation. Constantness can indeed bring about success and smoothness, and when success and smoothness are achieved, there is no error. However, if one continues to be successful and smooth without restraint, it may lead to losing one's proper boundaries, so it must return to correctness. Only when one achieves success without losing correctness can this path be enduring. To rigidly adhere to routine without flexibility, or to pursue external success without limits and thus fall into wrong ways, are both not enduring paths. The reason why heaven and earth can be long-lasting is that their positions remain unchanged, yet their transformations are endless. If heaven and earth only rigidly maintained their high and low positions without channels for mutual interaction and communication, then the way of heaven and earth would probably come to an end.

四時之變，終而復始，息息不停，故生殺代謝若環之無端而不可窮。聖人惡夫執滯不通若膠柱而調瑟者，故於恆卦特曰利有攸徃，言利有所徃，則可以濟物而其道無方，乃不失其所謂常也，故釋之曰：利有攸徃，終則有始也。

The changing of the four seasons, after coming to an end, begins anew, continuing endlessly. Thus, the alternation of growth and decline is like a circle with no beginning or end, and is therefore inexhaustible. The sage detests those who are rigid and unyielding, like trying to tune a zither when the tuning pegs are glued in place. Therefore, in the hexagram of Constancy, it specifically says "It is advantageous to go on a journey." Saying it is advantageous to go on a journey means that one should assist all things and not be confined to a single method, thus not losing the concept of "constant" or "regularity." Therefore, the Commentary on the Judgment explains: It is advantageous to go on a journey because the end is also the beginning.

日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成。觀其所恆，而天地萬物之情可見矣。恆，久也。天以運轉不窮為恆，故日月麗乎天而能久照；地以安靜不變為恆，故百穀草木麗乎土而能久成。天假日月以為晝夜，故日月有徃來，天之體穹然乎其上者未嘗變也；地假四時以成寒暑，故四時有代謝，而地之形隤然乎其下者未嘗變也。觀乎天地，則恆之義可見矣。

The Commentary on the Judgment continues to say: "The sun and moon follow the heavenly way and thus can shine for a long time; the four seasons continuously change and thus can accomplish the growth of all things; the sage constantly promotes his way and thus the world achieves great moral cultivation. Observing the constant principles of all things, the true nature of heaven and earth and all things can be seen." "Heng" means constancy. Heaven remains constant through its unceasing movement, so the sun and moon attached to heaven can shine for a long time; earth remains constant through its stillness, so all grasses and trees attached to earth can grow for a long time. Heaven uses the sun and moon to distinguish day and night, so the sun and moon have their coming and going, but the heavenly body above remains unchanged; earth uses the four seasons to produce cold and heat, so the four seasons have their changes, but the earth beneath remains unchanged. By observing heaven and earth, the meaning of "Heng" becomes clear.

聖人黙觀天地造化之變，如日月四時徃來變化而得貞恆之理，故能達乎天地萬物之情，位乎兩間而成三才之功也。周室之興本乎后稷，十五王而文基之，十六王而武居之，其積徳累仁可謂久矣，故成周之治獨冠百王，功徳之被海隅者廣，仁恩之浹生靈者深，故曰聖人久於其道而天下化成也。

The sage observed silently the changes of heaven and earth's transformations, and from the movement of the sun and moon and the four seasons, understood the principles of sincerity, correctness, constancy, and enduring virtue. Thus, he was able to comprehend the true nature of all things in heaven and earth, stand firm in the world, and achieve a great accomplishment that placed him on equal footing with heaven and earth as the Three Powers. The rise of the Zhou dynasty originated from Houji, and by the fifteenth generation, King Wen laid the foundation, while the sixteenth generation, King Wu, took possession of the world. Accumulating virtue and benevolence over a long period, the Zhou dynasty's era of governance surpassed all previous emperors. Its virtue extended to the farthest shores, and its benevolence permeated deeply into the people. Therefore, it is said that the sage carried forward his way for a long time, and thus the world's education and cultivation were fully realized.

象曰：雷風，恆；君子以立不易方。雷風所以為恆者，以異體而相成也。大象統言二卦恆久之道，故以雷風為喻。蓋天之有雷風，猶朝廷之號令，其震動萬物必以其時。君子體夫雷風相與有恆之理，故能特立獨行而不為窮達禍福所移。古人有行之者：伯夷、叔齊至餓死不食周粟，雖斧在前而不顧，此能恆其徳行而立不易方者。若夫達權適變，則有六爻之義存焉，故初六以浚恆而凶，六五以恆其徳貞，婦人吉而夫子凶，上六又以振恆而凶也。

The Great Image Commentary says: "Thunder and wind interact, which is the image of the Hexagram of Constancy; the gentleman takes it as a model, standing firm and unchanging in his course." Thunder and wind become the image of constancy because they have different natures yet complement each other. The Great Image summarizes the principle of constancy by referring to the two trigrams above and below, thus using thunder and wind as a metaphor. Heaven has thunder and wind, just as the court has orders, which shake all things but must conform to the proper season. The gentleman understands the principle of thunder and wind supporting each other in a constant manner, thus standing firm and pursuing his own path without being swayed by adversity or fortune. Indeed, there were ancient people who achieved this: Bo Yi and Shu Qi would rather starve than eat food from the Zhou dynasty, even if a sword were placed before them, they would not turn back. This is the kind of person who maintains a constant virtue and remains steadfast in his direction. As for the aspect of flexibility and adaptability, it is expressed in the meanings of the six lines. Therefore, the first line is凶 because of "constant perseverance," the fifth line is fortunate in a woman but ominous in a man because of "steadfast virtue," and the sixth line is ominous because of "shaking constancy."

初六：浚恆，貞凶，無攸利。象曰：浚恆之凶，始求深也。人之相與，皆自淺而馴致於深，故可久也。君臣之分，朋友之義，夫婦之情，莫不皆然。六以陰柔居恆之始，雖與四為應，遽求深交，故雖貞而猶凶也。以此為恆，何所利哉？浚者，始而深之也。恆，久也，久於其道，日以浸深，故恆久而不變也。

The line statement for the first line says, "At the beginning, seeking constancy too deeply, even though maintaining correctness, it is凶 and brings no benefit." The Small Image Commentary says, "Seeking constancy too deeply at the beginning is why it is凶." People relate to each other by starting shallow and gradually deepening, thus achieving lasting relationships. The distinctions between ruler and subject, friends' righteousness, and the affection between husband and wife all follow this pattern. The first line, being a yin line at the beginning of the Hexagram of Constancy, although corresponding to nine in the fourth line, urgently seeks deep connection, so even though it maintains correctness, it remains dangerous. Seeking constancy in this way can bring what benefit? 'Jun' means digging deep from the beginning. 'Heng' means constancy, meaning to constantly follow the correct path, gradually deepening the relationship day by day, thus achieving constancy without change.

六處巽初，巽性深入，不俟情義之合，凶其宜矣。以此為恆，何徃而利哉？古人應上之求，必待三聘而後徃、三顧而後見者，慎其始也。始而求深，未有不蹈凶禍者。彭寵初見光武，自負其功，意望甚髙，謂當迎合握手交歡並坐，而帝接之不能滿意，至反叛以取滅亡，故象傳曰：浚恆之凶，始求深也。

The initial line, Six at the Beginning, is in the lower position of the Xun hexagram. Xun's nature is to penetrate downward. If one acts with excessive penetration without waiting for natural harmony, it is naturally dangerous. To pursue constancy with such an attitude, where would one find benefit? Ancient people responded to the summons of their sovereigns only after three formal invitations and three visits, showing carefulness in the beginning. To act too deeply from the start leads inevitably to misfortune. Peng Chong, upon his first meeting with Han Guangwu Emperor, relied on his merits and expected high regard, believing that Guangwu should greet him warmly and treat him as an equal. However, the reception did not meet his expectations, leading him to rebel and ultimately bring about his own downfall. Therefore, the Small Image Commentary says: The constant penetration (Jun Heng) is dangerous because it begins with excessive penetration.

九二：悔亡。象曰：九二悔亡，能久中也。九二以陽居陰，固當有悔，然二處巽之中，順而得中，則悔可亡也。夫以陽剛之才，正應乎六五柔弱之主，能久於中道，得人臣之正而無犯上之嫌，何悔之有哉？

The line statement for the second line says, "Regret disappears." The Small Image Commentary says, "The regret of the second line disappears because it can maintain the middle path for a long time." The second line has a yang line in a yin position, which by nature should bring regret; however, it is in the middle position of the Xun hexagram, which is flexible and proper. Therefore, regret can disappear. With a strong and capable nature, it corresponds properly with the sixth line, the gentle ruler, and can maintain the middle path for a long time. It fulfills the proper conduct of a minister without offending the ruler. What could there be to regret?

九三：不恆其徳，或承之羞，貞吝。象曰：不恆其徳，無所容也。巽以柔順為體，巽入為用，而九三以剛而處陽位，正應在上而下牽於初，進退無常，無常而剛柔失位，可謂不恆其徳矣。故有以隱逸自名而志在要祿，以廉儉飭身而終於貪競者，謂可以欺愚惑眾，而世固有不可欺者，若察知其奸，適足為辱，故曰或承之羞。以此為恆，雖正而吝，況以不正處之乎？象曰不恆其徳無所容者，不恆之人，善人固惡其矯妄，不善之人亦疑其反覆，眾所不與，殆將無所容於天地之間也。

The line statement for the third line says, "If one cannot maintain a constant virtue, one may suffer disgrace, even if one remains upright there will be some disgrace." The Small Image Commentary says, "If one cannot maintain a constant virtue, there will be no place to stand in the world." The trigram Xun represents flexibility and penetration, yet the third line, which is a yang line in a yang position, is in a position where it is in alignment with the top line and is pulled down by the first line. Thus, it is uncertain whether to advance or retreat. Being uncertain in movement and losing the proper position of both yin and yang, it can be called "not maintaining a constant virtue." Therefore, there are those who retreat into seclusion to gain reputation but secretly plan to seek official salary, and others who appear to be honest and frugal but eventually become greedy and competitive. They believe they can deceive the foolish and confuse the masses, but there are always wise people who cannot be deceived. Once their deceit is exposed, they end up disgracing themselves. Hence, it is said, "some disgrace may follow." Using such inconsistency as a way of life, even if one's heart is still upright, one cannot avoid disgrace, let alone those whose intentions are already corrupt. The Small Image says, "not maintaining a constant virtue, there is no place to stand," because those who are inconsistent are disliked by the upright for their artificiality and suspicion by the unrighteous for their unreliability. Everyone refuses to associate with them, and they are almost without a place to stand in the world.

九四：田無禽。象曰：久非其位，安得禽也。人臣居近君之位，必有以効其職、勝其任，故雖久而無竊位之譏也。九四以陽居陰，雖才足有為，而處非其地，欲以久安其位為恆，豈能有所獲乎？夫禽獸之害稼穡則當獵取而除去之，今既不能為國攘卻冦患，乃偃然據非其位，無功受祿，如田獵而無獲也，故象曰久非其位，安得禽也。既據非其位，雖久而徒勞，禽何可得也。

The fourth line statement says, "Hunting but failing to catch any game." The Small Image Commentary says, "Remaining in an improper position for a long time, how can one catch game?" A minister who holds a high position close to the sovereign must be able to fulfill his duties and be competent in his responsibilities. In this way, even if he remains in his position for a long time, he will not be criticized for occupying an office he is not entitled to. The fourth line is a yang line in a yin position. Although it has the ability to act, its position is inappropriate. Trying to maintain a position for a long time as "constant" (恒), how can there be any result? If wild animals damage crops, they should be hunted and removed. Now, if one cannot help the country by removing external threats, yet remains safely in an office that does not belong to him, receiving salary without merit, it is like hunting for a long time without catching anything. Therefore, the Small Image says: remaining in an improper position for a long time, how can one catch game? Since the position is not proper, no matter how long one stays, it is in vain, and how can one catch any game?

六五：恆其徳，貞，婦人吉，夫子凶。象曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。聖人所謂恆者，以能變為常；若固守而不知變，但趨於靜貞而已，豈能通其變、極其數以成天下之務哉？婦人以貞順為恆，故孟子曰無違夫子、以順為正者妾婦之道也，故婦人則吉也。丈夫則當從權制變，操縱在我，若委曲循物而為婦人之行，則失其剛陽之才，反蹈於凶禍矣。

The line statement of the fifth line says, "Maintain one's virtue constantly, remain upright; for a woman it is auspicious, but for a man it is ominous." The small image commentary says, "A woman's uprightness brings auspiciousness because she remains faithful and consistent; a man should judge matters according to righteousness, but following a woman leads to misfortune." The sages' concept of "constant" is to regard adaptability as the constant principle; if one only knows to hold fast without understanding change, and merely seeks quietness and preservation, how can one comprehend transformation and fully understand affairs to accomplish the world's endeavors? Women take chastity, quietness, and gentleness as their constant way, so The Mencius says, "Do not defy the husband," and also says that constant submission is the right path, which is the way of a concubine, hence it is auspicious for women. Men, however, should be flexible and adaptable, holding the initiative in their own hands; if they yield to external influences and act like women, they lose their masculine talent and fall into misfortune.

象曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。六五以柔弱而履中位，其象以婦人則吉，夫子則凶。蓋婦人以幽閒柔靜為徳，守志厲操，不踐二庭，故貞而獲吉。丈夫制義，有權有變，適於義而已，義苟不可，雖君父之命有不得而從者；若反從婦人之行則凶矣。抑婦人當以從夫為正，夫而從婦，則牝雞司晨，家道亂矣，唐之髙宗是已。

The Small Image Commentary says: "A woman who remains steadfast and virtuous attains good fortune, for she remains loyal to one husband; a man who follows reason and makes decisions according to propriety, if he follows a woman, will bring misfortune." The fifth line, which is a yin line in the middle of the upper trigram, symbolizes a woman in a virtuous position, which is auspicious for a woman but inauspicious for a man. A woman should embody quietness and gentleness as virtue, maintaining her integrity and moral standards, not changing her husband, thus attaining good fortune through steadfastness. A man should decide matters according to reason and propriety, needing both discernment and adaptability, with everything measured by righteousness; if righteousness does not permit it, even the commands of the sovereign father may not be obeyed. If a man were to imitate the behavior of a woman, it would bring misfortune. Moreover, a woman should be obedient to her husband, and if the husband were to be obedient to the woman, it would be like a hen crowing at dawn, disrupting the family order. Emperor Taizong of the Tang dynasty is a clear example of this.

上六：振恆，凶。象曰：振恆在上，大無功也。震，動也。上六處震之終，理宜靜復，而反振動之，以振為恆，其動無節，失時而凶矣。象曰振恆在上，大無功也。夫處恆之極，當震之終，不能安靜以復其恆，尚欲有所作為以振動天下，其誰肯從之？故大無功也。

The line statement of the sixth line at the top says, "To seek constancy through continuous movement, it is凶." The Small Image Commentary says, "To regard movement as constancy and to be at the top position, ultimately brings no success." The meaning of Zhen is movement. The sixth line at the top is at the highest position of the Zhen trigram, which by nature should return to calm and resume the normal state. However, it instead continues to shake and agitate, treating restlessness as a constant state, acting without restraint, and losing the appropriate timing, thus inviting danger. The Small Image says, "To maintain movement at the top, there is great lack of achievement." Being at the end of the path of constancy and also at the end of movement, it cannot return to calm and resume the normal state, yet still desires great actions to shake the world. Who would follow him? Therefore, there is no achievement.

予竊考恆之一卦，聖人於六爻反復詳論，以深明其義，蓋慮後世昧乎真恆之禮，而以妄為恆者多矣。自初至上，多凶而少吉，雖九二一爻處乎中正之位，僅能免乎凶禍；六爻雖居尊位，恆其徳貞，獨婦人吉而夫子猶不免乎凶也。周公作《立政》，以用常人為先；孔子曰：人而無恆，不可作巫醫。大哉恆乎！初之浚恆，上之振恆，九四之久非其位為恆，是有心於為恆者，皆不免凶悔吝也，況乎不恆其徳若九三者乎？嗚呼！非通其變、窮於理者，曷足以語聖人之真恆哉！

I have privately studied the hexagram of "Constancy." The sage thoroughly discusses the six lines in order to fully explain the meaning of "constancy," probably fearing that later generations would not understand the true meaning of constancy and would mistake capricious actions for constancy. From the first line to the top line, there are more ominous outcomes than auspicious ones; even the second line, which is in the central and upright position, can only barely avoid misfortune. Although the fifth line is in a position of honor and can "maintain its virtue with constancy," it is only auspicious for a woman, and even for a man, it still brings misfortune. The Duke of Zhou, in composing the "Book of Documents: Establishing Government," placed the appointment of those with constant virtue first; Confucius said, "A person without perseverance cannot even become a witch or a physician." The meaning of constancy is truly profound! The initial line deeply seeks constancy, the top line wavers in seeking constancy, and the fourth line holds onto an improper position as if it were constancy. Anyone who deliberately tries to appear constant will inevitably face danger, regret, and disgrace, let alone someone like the third line, whose virtue is fickle. Alas! Only those who understand change and thoroughly investigate the principles of things are worthy of discussing the true constancy spoken of by the sages.

艮下乾上，遯：亨，小利貞。孔子曰：幾者動之微，吉之先見者也；君子見幾而作，不俟終日。遯之時，雖四陽處上，而二陰在內為主，此小人浸長之征也。君子覩其幾微，察其徵兆，則釋位而去，乃可免禍。故隠居求志，志得而心亨，萬鍾之祿有所不顧，卿相之貴有所不屑，身雖屈而道愈伸，故遯然後乃亨也。否之匪人，不利君子貞；遯未至於否，有否之漸，能以貞固自守者但小利耳，不可大有為也。

The Hexagram of Retreat has the mountain (Geng) below and heaven (Qian) above. The Hexagram Statement says, "It is smooth and slightly favorable to maintain the right course." Confucius in the Great Treatise says: The term "a moment" refers to the initial signs of change in things, the first hint of good or ill before it becomes evident. A gentleman sees this slight indication and acts immediately, without waiting until the end of the day. The situation of the Hexagram of Retreat is such that although four yang lines are at the top, two yin lines have already occupied the inner trigram and become the dominant force of the hexagram. This is a sign that the power of the petty person is gradually growing. The gentleman perceives this subtle beginning, recognizes these signs, and resigns from his position to withdraw, thus avoiding calamity. Therefore, retreating to cultivate one's aspirations, when one's aspirations are fulfilled, the mind becomes smooth. A great salary is not even glanced at, and the honor of ministers and prime ministers is not considered worth the trouble. Although the body is in a low position, the path one upholds becomes more extensive. Therefore, only after retreating can one speak of smoothness. The Hexagram of Non-communication says, "Non-communication is not with people, it is not favorable for the gentleman to maintain the right course." The Hexagram of Retreat has not yet reached the state of the Hexagram of Non-communication, but there are already signs pointing toward it. Those who can maintain firm adherence will only gain a little benefit, and cannot achieve great success.

彖曰：遯亨，遯而亨也。剛當位而應，與時行也。小利貞，浸而長也。遯之時義大矣哉。夫立人之朝，一旦欲奉身而退，豈可遽哉？故剛當位而有應，此可遯之時也。昔人謂進身非難，乞身之難者如此。方小人浸長之時，當委曲沉黙，使不見其欲去之跡，但卒歸於正可也。

The Commentary on the Judgment says: "By retreating one achieves success, for it is through withdrawal that one attains smoothness. When the yang lines are properly positioned and have a corresponding yin line below, one can act in accordance with the situation. 'A small benefit from uprightness' is because the yin is gradually increasing. The situation of the hexagram Dùn is of great significance." A person in official position suddenly wishing to withdraw from office, how could one just leave at will? Therefore, it is only when the yang lines are properly positioned and have a corresponding yin line that one can withdraw. As predecessors have said, seeking office is not difficult, but requesting to resign is difficult, which is exactly this meaning. When the power of the petty persons is gradually increasing, one should be subtle and reserved, remain silent and self-contained, not revealing any trace of one's intention to leave, as long as one ultimately returns to the right path.

彖曰浸而長者，蓋知幾之士知四陽雖眾而已徃，陰柔雖微而處內，小人之道必浸而長。浸猶水之潤物，漸漬而日眾也。遯之時，謂可遯之時；遯之義，謂當遯之義。觀其時，察其義，二者皆當遯，則可以全身逺害，以俟天道之復。國之治亂、民之休慼繫焉，故曰遯之時義大矣哉。

The Commentary on the Judgment says, "It gradually increases," because those who can perceive subtle changes know that although there are four yang lines, their strength is already waning; although yin and flexibility are still weak, they have already occupied the inner trigram, and the power of the petty person is certainly going to grow day by day. "Imbibing" is like water soaking into something, gradually penetrating and expanding. "The time of retreat" refers to the opportunity for withdrawal, and "the meaning of retreat" refers to the principle of retreat. Observing the time and examining the principle, if both aspects call for retreat, then one can preserve oneself and avoid calamity, waiting for the heavenly way to turn again. The prosperity or decline of a state and the safety or danger of the people depend on this, so the significance of the time and meaning of the Retreat hexagram is indeed great.

程氏以謂聖賢之於天下，雖知道之將廢，豈肯坐視其亂而不救？必區區致力於未極之間，不可大貞而尚利小貞也。竊為不然。聖賢所貴乎知幾者，謂當辨之於早，脫之於眾人未覺之時，故可免也，故曰知幾其神乎。若如漢王允之徒，遲迴顧戀，不免殺身，徒速其禍耳，何於治亂哉？

Cheng Yi thought that sages and virtuous men, although aware that the right path would be abandoned, would never be willing to sit idly by and watch the world descend into chaos. Therefore, they would certainly try to do a little to help before the situation became completely ruined. Hence, they could not fully uphold the principle of uprightness, and could only uphold a small degree of uprightness. I privately think otherwise. The reason sages value "knowing the moment" is precisely to discern the situation early on and withdraw before others have noticed, thus avoiding calamity. Therefore, the Great Treatise says, "Knowing the moment is truly divine." People like Wang Yuan of the Eastern Han dynasty, who hesitated and lingered, ultimately could not escape death, and only hastened the arrival of disaster, bringing no benefit to the country's governance or disorder.

象曰：天下有山，遯；君子以逺小人，不惡而嚴。天積氣而在上，山積形而在下。天，陽也；山，陰也。山雖峻極，豈能侵逼於天？小人雖長，固不能害君子，此天下有山所以為遯也。君子處身於不可犯之地，如天之不可階而升也。逺小人之道，使之有所畏憚而不能陵犯可也，豈悻悻然懐憤含怒，遽以惡聲加之哉？有如顏真卿、段秀實之徒，一旦忠義奮發，雖蹈大難而成仁者，是固聖人之所取也，言豈一端而已哉。

The Great Image Commentary says: "Heaven over mountains, this is the image of the Hexagram of Retreat; the gentleman takes it as a model, keeping distant from petty men, without needing to speak harshly or act fiercely, yet naturally maintaining an imposing dignity." Heaven is the accumulation of clear qi, high and suspended above; mountains are the accumulation of form, solid and resting below. Heaven belongs to yang, mountains to yin. Although mountains are lofty to the extreme, how could they ever encroach upon heaven? Though the power of petty men may be growing, they can never harm the gentleman. This is why "Heaven over mountains" forms the image of the Hexagram of Retreat. The gentleman places himself in an unassailable position, like heaven, which cannot be climbed by a ladder. The way to keep distant from petty men is to make them feel apprehensive and dare not offend, without needing to be angry and full of resentment, speaking harsh words immediately. As for people like Yan Zhenqing and Duan Xiushi, when their loyalty and righteousness are aroused, even if they face great difficulties and sacrifice their lives for righteousness, this is also something the sage would approve of. Thus, the principles of conduct in life are not limited to a single method.

初六：遯尾，厲，勿用有攸徃。象曰：遯尾之厲，不徃何災也。小人將進，亡徵已見，非眾人所知也，故聖人於此察其幾微，髙舉逺引，故能保身全家以免乎世患。若幾事不先，遯者已眾，然後欲去，是為遯尾。尾者，後眾人而遯，讒間乗之，此危道也。遯既後時，故勿用有攸徃。書稱微子去之，去之速也；箕子為遯尾，故有囚奴之災。雖然，如漢孔光、張禹之徒，居昏暗之朝，知不可脫而括囊全身者，蓋妄有見於不徃何災之義，此又學者不可不辨。

The line statement for the first line says, "Retreating and falling behind, dangerous, not suitable to go anywhere." The small image commentary says, "Retreating and falling behind is dangerous, but if one does not rashly go forward, there will be no calamity." Small people are just gaining power, and the signs of their downfall are already evident, though unnoticed by the people. Therefore, the sage detects these subtle signs and flees far away, thus preserving himself and his family and avoiding the turmoil of the world. If one cannot act before the situation arises, and only departs when many have already retreated, this is called "retreating at the end." The term "tail" refers to retreating after others, allowing slander and harm to enter easily, which is a dangerous path. Since one has already retreated too late, it is not suitable to go anywhere else. The Book of Documents records that Wei Zi left the Shang dynasty, which was a swift departure; Ji Zi retreated later and fell behind, thus suffering the calamity of being imprisoned. Although this is the case, people like Kong Guang and Zhang Yu of the Han dynasty, who lived in a corrupt court, knew they could not escape and thus remained silent to preserve themselves. This is merely a misinterpretation of the meaning of "not going forward brings no disaster." Scholars must be careful to distinguish this.

六二：執之用黃牛之革，莫之勝說。象曰：執用黃牛，固志也。遯以二陰在內為陰長之漸，知幾之士及其未盛，皆為遯藏之計；獨二以陰柔處內，上有九五之應，君臣志合，膠固如黃牛之革，說者雖多，莫之能勝，此小人挾君寵以害君子之術也。

The line statement for line six in the second says, "It is bound with a yellow ox hide rope, which no one can untie." The Small Image Commentary says, "It is bound with a yellow ox hide rope, indicating firm determination." The卦 of Retreat has two yin lines in the inner trigram, signifying the gradual increase of yin energy. Those who can perceive subtle changes take advantage of the fact that it has not yet become strong, and are planning to retreat and conceal themselves. Only line six in the second, with its yin and soft nature in the inner trigram, is supported above by line nine in the fifth, which corresponds with it. The relationship between ruler and minister is in harmony, firm and unbreakable like a yellow ox hide rope. No matter how many people try to break this bond, none can succeed. This is precisely the method by which small people use the ruler's favor to harm the virtuous.

自古小人慾害君子，必先順適其君，深得其所欲，然後得以逞其私也。人主利其順適之快，故排眾議而用之，天下之勢雖土崩瓦解而不悟也。牛性至順，黃為中色，順之至也。以至順而膠固其君，脅持內外，其勢必至於牢不可拔也，故象曰執用黃牛，固志也。

Since ancient times, small people who wish to harm the virtuous must first attend to the ruler comfortably, fully understand the ruler's thoughts, and then proceed to act on their private intentions. The ruler, seeking the comfort of everything going smoothly, excludes others' opinions and favors them, leading to the collapse of the world's situation without realizing it. The ox is the most gentle in nature, and yellow is the central color among the five colors, representing the utmost gentleness. By using this extreme gentleness to bind the ruler firmly, they control both inside and outside, creating an unbreakable situation. Therefore, the "Small Image" says: using a yellow ox hide rope to bind, symbolizing a firm and resolute will.

六三：係遯，有疾厲，畜臣妾吉。象曰：係遯之厲，有疾憊也；畜臣妾吉，不可大事也。君子知天下將亂，小人必得路，人主不足與有為，則悠然長徃，然後可以保身而全家。若顧戀寵祿，懐其惠以繫累其心，未有能超然獨徃者也。如此，未有不反受其危害者。

The line statement for the third line says, "Retreating with a heart bound by attachments will lead to illness and danger; it is only appropriate to keep servants and concubines, which will be auspicious." The small image commentary says, "The danger of retreating with attachments is like the exhaustion of illness; the auspiciousness of keeping servants and concubines is because one is not capable of undertaking great matters." A gentleman knows that the world is about to become chaotic, the petty people will surely gain power, and the ruler is no longer sufficient to plan together. Therefore, he calmly travels far away, thus preserving himself and his family. If one clings to favor and salary, remembers the small kindness and has his heart bound, then no one can remain independent and go alone. To do so, there is no way to avoid being harmed in return.

九三處下卦之極，無應於上，而宻比於六二陰柔處中當權之小人，冀以私意深交而固結之，亦已疎矣。小人在位，方挾君寵以害君子，特未得其處耳，豈可恃哉？若家臣婢妾，以私恩畜之，固可得其死力，故畜臣妾則吉也。象言係遯之厲，有疾憊也；畜臣妾吉，不可大事。夫有所偏繫，則心力俱疲矣。當可遯之世，與豪傑謀之未必盡濟，況區區私惠，豈足以當大事哉？

Nine in the Third is at the top of the Lower Trigram, with no corresponding line above it. It is closely adjacent to Six in the Second, a petty person who is weak and holds power in the center. Relying on personal friendship to bind them closely is clearly unwise. Once a petty person is in power, he exploits the ruler's favor to harm the virtuous, but has yet to find an opportunity to act. How can one depend on him? As for servants and concubines within the household, using private favors to keep them loyal can bring about their willingness to die for you, so "raising servants and concubines" is considered auspicious. The "Small Image" says: the danger of being tied up and retreating is like the exhaustion of a sick person; the auspiciousness of keeping servants and concubines comes from their inability to shoulder great responsibilities. Having private attachments consumes one's spirit and strength. In a time when one should retreat, even planning with the world's heroes may not succeed, let alone relying on a small favor. How can such a trivial thing bear the weight of great affairs?

九四：好遯，君子吉，小人否。象曰：君子好遯，小人否也。好與好惡之好同。四有應於初，為初所好，亦好於初，能不顧戀於寵祿，遐舉逺引而去，故獲吉也。小人泥於私恩，朋淫相比，豈能見幾而作、不俟終日哉？雖未蹈凶禍，聖人之所鄙也。揚雄曰鴻飛冥冥，弋者何慕焉，蓋言違患之逺也。孔子言棖也欲，焉得剛，非九四之剛決，安能不牽於私慾哉？

The fourth line statement says, "When one has a fondness but can still withdraw, the gentleman gains good fortune, while the petty person cannot." The Small Image Commentary says, "The gentleman can withdraw even when he has a fondness, while the petty person cannot." Here, the word "好" is used in the same sense as "好恶"’s "好." The fourth line is in correspondence with the first line, which it favors, and it also favors the first line. Yet it can refrain from clinging to favor and salary, and fly high and depart, thus gaining good fortune. Petty persons are attached to private affection, forming cliques and being mutually supportive, how could they perceive a sign and act immediately without waiting for a day to pass? Such people, even before they enter into misfortune, are despised by the sages. Yang Xiong said, "Wild geese fly high in the vast sky, what can the hunter expect?" This is precisely about avoiding calamity. Confucius said that Shen Cheng had too many desires, how could he be considered strong? Without the firm and resolute determination of the fourth line, how could one not be bound by private desires?

九五：嘉遯，貞吉。象曰：嘉遯貞吉，以正志也。九五居尊為遯之主，非自遯也，旌賁巖穴，招聘隠淪，故曰嘉遯。聖人嘉與隱遯之士共濟艱難，故貞則獲吉也。九五取中正之位，其可不正乎？不正則遯者亦逺矣。

The line statement of the fifth line says, "A beautiful retreat, maintaining correctness leads to good fortune." The small image commentary says, "A beautiful retreat, maintaining correctness leads to good fortune, because one has rectified one's mind." The fifth line occupies the exalted position and is the main line of the Hexagram of Retreat. It is not the line itself that retreats, but rather it represents the ruler honoring and bestowing honors upon the reclusive hermits in mountains and caves, and recruiting the virtuous who remain in seclusion. Therefore, it is called "beautiful retreat." The sage approves of the ruler and the reclusive gentleman jointly overcoming difficulties, so maintaining correctness leads to good fortune. The fifth line occupies the central and correct position; how could it not be correct? If the ruler is not correct, the reclusive gentleman would naturally keep his distance.

象曰嘉遯貞吉，以正志也。夫有道之士，知小人之浸長，海內之必亂，人主不足與有為也，故寧憔悴江湖之上，甘心寂寞之濱，若將終身。為此嘉遯之主，側席幽人，旌車蒲輪相望於巖穴中者，豈徒為觀美哉？將以正吾之心術，有補於治道而已，故曰嘉遯貞吉，以正志也。

The Small Image Commentary says, "The virtuous retreat and remain steadfast to attain good fortune, because they have rectified their inner aspirations." A wise person discerns that the power of petty men is growing, chaos is certain to arise, and the ruler is incapable of working together with others. Therefore, they prefer to live in obscurity, appearing weary and disheveled, content to dwell alone by the quiet waters, as if to spend their lives in seclusion. The ruler who embodies the virtue of "excellent retreat" leaves an empty seat for the reclusive scholars, and the banners of honor and the palanquins covered with reed mats travel continuously through mountains and caves. Is this merely for show? No, it is to rectify one's own conduct and contribute to the governance of the state. Therefore, it is said that the virtuous retreat and remain steadfast to attain good fortune, because they have rectified their inner aspirations.

上九：肥遯，無不利。象曰：肥遯無不利，無所疑也。自昔隱遯之士，皆樂枯槁，處閒曠，飢寒切身而不悔者，蓋明乎消長之幾，濟以剛決之勇，處身逺外而無上下之交，混跡編氓而無聲名之累，則其進退豈不綽綽然有餘裕哉？

The line statement for the top yang line says, "Retreating with ease and composure, there is no difficulty in going anywhere." The small image commentary says, "Retreating with ease and composure without difficulty is because there is no doubt in the heart." Since ancient times, those who retired have been content with hardship, living in secluded and open places, enduring hunger and cold without regret, because they understood the signs of growth and decline, and possessed the courage of firm resolve. By staying outside the court, not interacting with the upper and lower authorities, blending with common people, and not being burdened by reputation, their movements and retreats are naturally easy and full of room.

古人避世而遯，未有不阨窮者；上九獨能饒裕者，蓋去不為尾，故不蹈初六之厄；義不反顧，故無九三之繫；內不忌於小人，上不咈於人主，故象言肥遯無不利，無所疑也。言上下內外無纎芥之疑，此最善遯而無形跡者也。遯既以初為尾，則上九豈非首遯者乎？

Ancient people who withdrew from turmoil rarely avoided hardship; only the upper nine can remain at ease and secure, because he moves ahead of the people and does not trail behind, so he does not suffer the hardship of the six at the beginning. He decisively withdraws without looking back, so he does not face the entanglements of nine in the third. Within, he does not provoke the suspicion of petty men, and above, he does not contradict the sovereign's will. Therefore, the Small Commentary says that retreating with ease and without hindrance is free from any doubt in the heart. This means there is not the slightest suspicion in the upper and lower, inside and out, making him the most skillful in retreating without leaving a trace. Since the Dùn hexagram takes the six at the beginning as the "tail," then is the upper nine not precisely the first to withdraw and retreat?

乾下震上，大壯：利貞。彖曰：大壯，大者壯也，剛以動，故壯。大壯利貞，大者正也。正大而天地之情可見矣。象曰：雷在天上，大壯；君子以非禮弗履。初九：壯于趾，征凶，有孚。象曰：壯于趾，其孚窮也。九二：貞吉。象曰：九二貞吉，以中也。

The hexagram Great Strength has Heaven below and Thunder above. The hexagram statement says, "It is advantageous to maintain correctness." The commentary on the judgment says, "Great Strength refers to the dominance of Yang. With Yang strength acting vigorously, it becomes strong. 'Great Strength benefits in uprightness' means that great Yang should return to uprightness. When both correct and strong, the true nature of heaven and earth can be seen." The great image commentary says, "Thunder resounding in the sky, this is the image of Great Strength; the gentleman takes inspiration from it, and does not act against propriety." The line statement of the first line says, "Strength is only in the toe, going to war brings misfortune, this is indeed reliable." The small image commentary says, "Strength is only in the toe, it can be determined that he will certainly fall into hardship." The line statement of the second line says, "Maintaining uprightness brings good fortune." The small image commentary says, "The second line attains good fortune by maintaining uprightness because it is in the center and does not deviate."

九三：小人用壯，君子用罔，貞厲；羝羊觸藩，羸其角。象曰：小人用壯，君子罔也。九四：貞吉，悔亡；藩決不羸，壯于大輿之輹。象曰：藩決不羸，尚徃也。六五：喪羊于易，無悔。象曰：喪羊于易，位不當也。上六：羝羊觸藩，不能退，不能遂，無攸利；艱則吉。象曰：不能退，不能遂，不詳也；艱則吉，咎不長也。

The line statement for nine in the third says, "The petty person uses brute force alone, while the gentleman regards strength as nothing; continuing to be stubborn brings danger. A male sheep charges against the fence, and its horns get entangled." The small image commentary says, "The petty person uses brute force alone, while the gentleman does not regard strength as important." The line statement for nine in the fourth says, "Maintaining the right path brings good fortune, and regret disappears; the fence is broken through, the horns are no longer entangled, and strength is as solid as the axle of a large cart." The small image commentary says, "The fence is broken through and the horns are no longer entangled, so it is possible to continue forward." The line statement for six in the fifth says, "A sheep is easily lost on the field's edge, but there is no regret." The small image commentary says, "A sheep is lost on the field's edge because the position is not appropriate." The line statement for six at the top says, "A male sheep charges against the fence, cannot retreat, cannot advance, and brings no benefit; maintaining hardship and caution brings good fortune." The small image commentary says, "Unable to retreat and unable to advance, this is due to lack of careful consideration; maintaining hardship and caution brings good fortune, because the mistake will not last long."

坤下離上，晉：康侯用錫馬蕃庶，晝日三接。康侯，能康濟天下之侯也。人臣孰無康濟天下之心？亦孰無康濟天下之才？然志或不得伸，才或不得展者，不遇其時也。明出地上為晉，故晉為明主之象。明主在上，故有康濟之侯也。侯，諸侯也。諸侯雖有土地人民，亦臣道也；然侯皆兼人臣，人臣未必皆侯也。

The hexagram Jin has the trigram Kun below and Li above. The hexagram statement says, "The virtuous prince received a great number of chariots and horses, and was honored three times in one day." The term "Kanghou" refers to a prince who can bring peace and relief to the world. As a subject, who does not have the aspiration to bring peace and relief to the world? Who does not possess the ability to bring peace and relief to the world? However, one's aspirations may not be realized, and one's abilities may not be put to use, because one has not encountered the right circumstances. When light rises above the earth, this is the hexagram Jin. Therefore, Jin symbolizes a wise sovereign above. With a wise sovereign above, there can be a prince who brings peace and relief to the world. "Hou" refers to a prince. Although a prince possesses land and people, he still follows the path of a subject. Every prince possesses the status of a subject, but not every subject is a prince.

自昔帝王之興，皆建侯樹屏以藩王室，既有社有民，常失之不順。漢雖分王子弟，終至七國之亂；至唐假節藩鎮，山東奧壤化為戎墟，征伐禮樂不自朝廷出，是諸侯之貴乎柔順也。離上者，大明之君也；坤下者，柔順之臣也。上有大明之君，則下有柔順之臣。用錫馬蕃庶，晝日三接，以見明良相遇，恩意浹洽，無復疑閒，故錫賚之繁、燕見之數如此也。

Since ancient times, emperors who rose to power have always divided their territories among feudal lords and established barriers to protect the imperial court. However, the problems often arose when these feudal lords did not show proper obedience and humility. The Han dynasty, although it granted titles to its sons and brothers as kings, eventually led to the Rebellion of the Seven States. Later, during the Tang dynasty, when military commands were given to the regional governors, the fertile lands east of the Xiang mountains became wastelands trampled by foreign troops. Military campaigns and cultural rituals no longer originated from the imperial court, showing that the most valuable quality of a feudal lord is humility and obedience. The upper trigram is Li, symbolizing a bright and great sovereign; the lower trigram is Kun, symbolizing a humble and obedient minister. When there is a bright and great sovereign above, there is a humble and obedient minister below. "Bestowing horses to multiply offspring, meeting three times a day" clearly shows the meeting of a wise sovereign and a virtuous minister, where affection and mutual respect are deep and unimpeded, with no suspicion or misunderstanding, hence the generous rewards and frequent private meetings.

彖曰：晉，進也。明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庶，晝日三接也。晉，進者，日之始出乎地上而尚進也。蓋晨明不及於朏明，朏明不及於旦明，其進必有漸也。晉者，日之始進而未遽昃也，此曰之方進而盛也，故有明出地上之象。

The Commentary on the Judgment says: "Jin means advancement. The light rises above the earth, the flexible line adheres to the great light, and the flexible line advances to the upper position, so the well-governed lord receives many chariots and horses, and is received three times in one day." The term "Jin" is interpreted as advancement, referring to the sun just emerging from the horizon and still rising. The early morning light is not as bright as the gradually brightening sky, and the gradually brightening sky is not as bright as the fully illuminated daylight; its rising is necessarily gradual. "Jin" refers to the sun beginning to rise but not yet setting westward, which is the time when the sunlight is just advancing and tending toward its peak, hence the image of light rising above the earth.

順而麗乎大明，諸侯能恭順而麗乎大明之君也。柔進而上行者，六五之君以柔道而升乎中正尊極之位，故柔能進而上行也。人臣竭恭順以事上，故亨其便蕃之錫而不辭；人主屈已以接下，故盡其勞謙而不倦也。

"Following and adhering to the great brightness," refers to the princes being respectful and gentle, and attaching themselves to the wise and illustrious sovereign. "Flexible and advancing upward," indicates that the sixth line, which represents the sovereign, has ascended to the central and supreme position through gentle and proper conduct, allowing the flexible line to rise to a high position. As ministers, they fully demonstrate respect and diligence in serving the sovereign, thus readily accepting frequent and generous rewards without hesitation. As the sovereign, they humble themselves to honor the ministers, exerting themselves with diligence and humility without fatigue.

象曰：明出地上，晉；君子以自昭明徳。明出地上，如日之升。晉者，明之漸進也，以明為主，故於卦為晉。君子觀此象以自明其明徳。昭者，使吾之徳明照天下，萬物無不覩也。明徳在我，非自外入，故曰自昭明徳也。

The Great Image Commentary says: "Light rises above the earth, which is the image of the hexagram Jin; the gentleman takes inspiration from it, and thus makes his own luminous virtue evident." Light rising above the earth is like the sun rising. "Jin" signifies the gradual ascent of light, with light as its main characteristic, so this hexagram is called Jin. The gentleman observes this image and uses it to make his own luminous virtue evident. "Zhao" means to make one's virtue shine brightly throughout the world, so that nothing remains unseen. The virtue of light is inherent within me, not acquired from outside, hence the saying "self-illuminate one's virtue."

初六：晉如摧如，貞吉；罔孚，裕無咎。象曰：晉如摧如，獨行正也；裕無咎，未受命也。古之君子，未嘗不欲立人之朝，然其進非冐寵也，必將使是君為堯舜之君，使是民為堯舜之民。其任既重，其責亦深，安得不惕然思所以稱其職、勝其任乎？方其進也，非敢自肆也，故曰晉如摧如也。摧者，摧抑恐懼之貌也。

The line statement for the first line says, "It appears to be advancing upward, yet also appears to be restrained, maintaining uprightness brings good fortune; not being trusted by others, and being content with ease brings no fault." The small image commentary says, "Advancing yet restraining oneself, is to uphold uprightness alone; being content with ease and having no fault, is because one has not yet officially received a position." Ancient gentlemen all desired to serve in the court, but they did not seek favor for themselves. Rather, they wished to make their sovereign like Yao or Shun, and their people like those under Yao and Shun's rule. The burden is heavy, the responsibility deep, how could they not be vigilant and anxious about how to be worthy of the position and capable of bearing such trust? Therefore, when they first entered officialdom, they would never act recklessly. Hence it says, "Advancing as if restrained." "Restrained" refers to self-restraint and a state of fear.

雖能摧抑恐懼，而不知以堅正自守，安能一正君而定天下乎？初六坤體在下，以順為正，則妾婦之道耳，故居貞然後獲吉也。人臣得君之初，體既柔順，疑者必眾，其心志之所存，安能使內外交信而不疑乎？

But if one can only restrain oneself and harbor fear, yet does not understand how to uphold oneself with firm integrity, how can one correct the sovereign and bring peace to the world? The line Initial Six belongs to the Earth trigram and occupies the lower position. If one takes only gentleness as the right path, it is merely the way of a concubine. Therefore, one must uphold righteousness to attain good fortune. When a minister first gains the sovereign's trust, his gentleness is not yet evident, and there will certainly be many who suspect him. What aspirations does he truly hold in his heart, and how can he make both the court and the outside world believe in him without any doubt?

方危疑之際，若竊竊然懼人之莫我知，而不能寛裕自處，阿意者必喜，議已者則怒，其招咎悔必矣。周公之相成王，逺則四國流言，近則王不知，及居東三年，然後罪人斯得，則罔孚而能裕者，周公一人而已。子產不毀鄉校，謗者自息，則其次也。

When in a dangerous situation and facing widespread suspicion, if one is anxious and fearful, worried that others do not understand them, and thus unable to remain at ease and composed, then those who flatter them will be pleased, while those who criticize them will be angry. In such a case, calamity and regret are inevitable. When Duke Zhou assisted King Cheng, there were rumors spread by Guan, Cai, and the other four states in the distant regions, and even King Cheng did not fully understand him. It was only after three years of eastern campaign that the rebels were finally identified. Clearly, only Duke Zhou was able to remain composed and at ease despite not being trusted. Zichan refused to dismantle the local schools where people could gather and express their opinions, allowing criticism to naturally subside, which is considered the next best example.

象曰：晉如摧如，獨行正也；裕無咎，未受命也。人臣方進用之初，已有輕去就之義，非獨行其正而不慊於心者，能如是乎？初六雖正應在四，然最處卦下，如人臣始進而未受命者，其進退豈不有餘裕哉？

The Small Image Commentary says: "Advancing yet self-restraining, this is being alone in uprightness; being content in ease without fault, because there has been no official appointment yet." When a minister is newly appointed, his mind already regards his going and staying as light matters. If it is not someone who alone maintains uprightness and has an untroubled conscience, how could he reach this level? The line Initial Six, although in proper correspondence with Nine in the Fourth, is located at the very bottom of the hexagram, like a minister who has just begun to serve but has not yet received an official appointment. Is his movement not broad and with room to maneuver?

六二：晉如愁如，貞吉；受茲介福于其王母。象曰：受茲介福，以中正也。君子之進也，欲以行其道也。晉如愁如，憂道之雖行也。蓋六二雖處中正之位而無應於上，君臣之情未通，故當進用之初，憂思之深也。貞吉者，正則獲吉也。

The line statement for the second line says, "It shows the appearance of advancing, yet also the appearance of worry; by maintaining uprightness one gains good fortune; receiving such great blessings from the Queen Mother." The small image commentary says, "Receiving such great blessings is because it is in the central upright position." A gentleman enters officialdom to promote his way. "Advancing as if worried" expresses the worry about whether his way can be carried out. Although the second line is in the central upright position, it does not have a corresponding line above, meaning the relationship between ruler and minister has not yet been established, so when first appointed, his worries are especially deep. What is meant by "uprightness brings good fortune" is that by maintaining uprightness one can gain good fortune.

人臣事君，當以正為主，能以貞正自處，道合則從，不合則去。晉之為卦，專主乎晉，故不可以不正也。人臣能守正，則宜享其福祿，故爵命之便蕃，不期而自至矣，故受茲介福于其王母也。二在坤之中，六五又處離之中，皆重陰也，以柔居尊，故以王母為象。象言受茲介福以中正者，處中居正，上有至明之主，群邪退聽，讒間不行，所以能受福也；不然，守正者必受禍矣。

A minister should serve his sovereign with the principle of uprightness. If one can maintain uprightness in his conduct, he should remain when the way is in harmony with righteousness, and depart when it is not. The hexagram of "Progress" specifically discusses advancement, so especially one must not deviate from uprightness. If a minister can uphold uprightness, he should naturally receive the corresponding blessings and honors. Therefore, frequent appointments and promotions come unexpectedly, which is referred to as "receiving such great blessings from the Queen Mother." The line six in the second position is in the center of the hexagram of Earth, and the line six in the fifth position is in the center of the hexagram of Fire. Both are yin lines, which are soft and yielding yet occupy honorable positions. Hence, the image of "Queen Mother" is used. The "Small Commentary" says that receiving great blessings is due to uprightness and correctness. This is because one is in the central position and maintains upright conduct, with an extremely wise sovereign above, causing all evil forces to retreat and slanderous words to be ineffective, thus allowing one to enjoy blessings. Otherwise, those who uphold uprightness would certainly suffer misfortune.

六三：眾允，悔亡。象曰：眾允之志，上行也。九四：晉如鼫鼠，貞厲。象曰：鼫鼠貞厲，位不當也。六五：悔亡，失得勿恤，徃吉，無不利。象曰：失得勿恤，徃有慶也。上九：晉其角，維用伐邑，厲吉無咎，貞吝。象曰：維用伐邑，道未光也。

The line statement for the third line says, "Gaining the trust of the people, regret disappears." The Small Image Commentary says, "The people's trust is a sign of upward movement." The line statement for the fourth line says, "Advancing like a large rat, being stubborn leads to danger." The Small Image Commentary says, "Being stubborn like a rat leads to danger because the position is not appropriate." The line statement for the fifth line says, "Regret disappears, there is no need to worry about gain or loss, going forward is auspicious and all things are favorable." The Small Image Commentary says, "There is no need to worry about gain or loss, going forward brings joy." The line statement for the top line says, "Advancing to the tip, it is only suitable to attack one's own territory, though there is danger, it is auspicious without fault, but if one remains, there is shame." The Small Image Commentary says, "It is only suitable to attack one's own territory because the path is not yet broad enough."