The Trigram Xun (Wind) above and Xun (Wind) below.

巽下巽上。巽：小亨，利有攸往，利見大人。巽之為卦，二陽在上，一陰在下，惟以巽順承物，自處卑下，然後能盡巽之道。一於柔順則妾婦耳，故得小亨而已。欲其道大通於天下，蓋有逆人之所順、強人之所劣者，然挾柔巽以遊世，無往而不利。聖人又惡夫以非道而合，則近於邪佞，雖利有所往，而利見者惟大人為可。大人謂在上之二剛也。柔能順乎剛，故小者亨，小亨謂一陰也。雖然，巽之道豈止於小者而已？

The Hexagram of Wind is composed of Wind below and Wind above. The Hexagram Statement says: "Wind: There is slight success, advantageous to go forward, advantageous to meet a great person." The principle of Wind is that two yang lines are above and one yin line is below. Only by being humble and yielding to external matters, and by keeping a low position, can one fully embody the principle of Wind. If one is merely gentle and yielding, it becomes the way of a concubine, thus achieving only slight success. To make the principle of Wind prevail throughout the world, one must have the courage to go against the common trend, and to insist on what others neglect. However, by maintaining a gentle and humble attitude in dealing with the world, one can achieve success in all directions. The sage also detests those who do not follow the right path but merely flatter others, which is close to being deceitful and fawning. Therefore, although it is advantageous to go forward, one should only meet great persons. "Great person" refers to the two superior yang lines. Flexibility in yielding to strength leads to "small success," and "small success" refers to the single yin line. Although this is the case, does the principle of Wind apply only to small matters?

彖曰：重巽以申命。剛巽乎中正而志行，柔皆順乎剛，是以小亨，利有攸往，利見大人。巽而重之，所以申覆其號令也。上下皆巽，故有重複之義，亦在上者能巽以與下，在下者能巽以承上也。剛或失之髙亢，柔或失之卑佞，陽剛而得中正，二五是也；九二之剛而初六順之，此在上者能巽以逮下，故其志得行也。陰柔而能承剛，初四是也；九五之剛而四順之，此在下者得所附托，故其道不終否也。

The Commentary on the Judgment says: "The卦 of Xun is composed of two Xun trigrams stacked together, symbolizing the repeated proclamation of orders. The strong lines are in the correct central and upright positions, and their aspirations can be carried out; the flexible lines all obey the strong lines, so there is slight success, favorable for going forward, and favorable for meeting a great person." Stacking the Xun trigram twice is precisely to signify the repeated proclamation of orders. The upper and lower parts are both Xun, so there is the meaning of repetition; it also indicates that those in superior positions can be humble and courteous to those below, and those in inferior positions can be humble and courteous to those above. The strong may sometimes be overly proud, and the flexible may sometimes be overly submissive; the yang lines that are in the correct central and upright positions are nine two and nine five. Nine two is strong and is obeyed by six at the beginning, which means that those in superior positions can be humble and courteous to those below, so their aspirations can be carried out; the flexible lines that obey the strong lines are six at the beginning and six four. Nine five is strong and is obeyed by six four, which means that those in inferior positions have a place to rely on, so their way is not entirely blocked."

二與五賴初四而後得志，初與四必待二五而後小亨，此又剛柔相因、上下相隨之義。巽入之道，無往而不利，故利有攸往也。雖利有攸往，又惡不由其道，故利見大人也。能以卑巽上承乎中正之大人，此巽之至善也。巽之六爻，四陽而二陰，則君子固已勝矣，陰又在下無能為也，此畫卦之深意也。自古君子眾而小人寡，非徒君子之道勝，小人亦因以為用矣。宇文士及、封徳彝之在唐，上有一太宗，下有房杜王魏之徒，故無能為也，不然，其佞何所不至哉？

Nine in the Second and Nine in the Fifth depend on Six at the Beginning and Six in the Fourth to realize their aspirations. Six at the Beginning and Six in the Fourth must wait for Nine in the Second and Nine in the Fifth before they can have minor success. This is again the principle of mutual reliance between the strong and the flexible, and mutual following between the upper and the lower. Xun has the meaning of 'entering,' and its way is without obstruction, hence it says 'favorable to go somewhere.' Although it is favorable to go forward, the sage also dislikes going without following the right path, hence it says 'favorable to see a great man.' To approach the great man with humility and flexibility is the best in the way of Xun. The six lines of the Xun hexagram consist of four yang lines and two yin lines. The strength of the gentleman is already superior; the yin lines are all below and cannot achieve much, which is the deep meaning of the person who drew the hexagram. Since ancient times, as long as there are more gentlemen and fewer petty men, not only can the way of the gentleman prevail, but even the petty men can be used. People like Yuwen Shiji and Feng Deyi in the Tang dynasty, with a superior emperor like Emperor Taizong above and ministers like Fang Xuanli, Du Ruhui, Wang Gui, and Wei Zheng below, could not achieve much. Otherwise, what could their flattery and cunning not accomplish?

曰：隨風，巽。君子以申命行事。天之有風，如國之有號令，必相繼而至，乃能振動萬物。風至柔弱也，而善入物，君子體此柔巽之道，申覆其命，至再至三，雖頑獷難化者，無不說隨矣。無非事者，命令之出，必有事也，盤庚遷都之事、武王伐商之事，凡興大功、役大眾，非以巽言申覆其命，則播告之修，豈能曉然不匿厥哉？故申命然後可以行事也。

The Image Commentary says: "Wind follows wind, which is the trigram Xun; the gentleman takes this as a model, thus repeatedly explaining his commands and carrying out his affairs." Heaven has wind, just as a state has orders, which must come one after another to shake all things. Wind is extremely gentle, yet it is good at penetrating all things. The gentleman understands this principle of gentle and gradual penetration, and thus repeatedly explains his commands, saying it twice, thrice, and even the most stubborn and rough people will not fail to be convinced and follow. What is meant by 'there is nothing without a matter' is that the issuing of orders must have specific matters. For example, the matter of Pan Geng's relocation of the capital, or the matter of King Wu's campaign against the Shang. Any great project involving the mobilization of many people must not issue orders without using humble and gentle words to repeatedly explain the commands. Otherwise, how could the proclamation of orders be clear and straightforward, without concealing one's intentions? Therefore, one must first clearly explain the commands before proceeding to carry out the affairs.

初六：進退，利武人之貞。曰：進退，志疑也；利武人之貞，志治也。六以陰柔處於巽初，為二剛所乘，而上無應援，欲進則不敢，欲退則不能，懐疑首鼠，莫之為計。若能以剛決自任，而以正道行之，則其疑可釋而其志定矣。武人者，剛決之。剛決或失之暴，故所利在貞也。治者，蚤正素定而臨事不惑也，故曰進退，志疑也；利武人之貞，志治也。

The line statement of the first line says: "Being indecisive in advancing or retreating, it is advantageous to act with firmness and uprightness like a warrior." The image commentary says: "Being indecisive in advancing or retreating indicates a doubtful mind; it is advantageous to act with firmness and uprightness like a warrior, indicating a mind that is properly regulated." The first line, with its yin and soft nature, is located at the beginning of the Xun hexagram, and is overshadowed by two strong lines above it, with no corresponding support above. It wants to advance but dares not, and wants to retreat but cannot. It is full of doubts and hesitates between two choices, unable to make a decision. If one can take on the responsibility of firmness and decisiveness, and act in accordance with the right path, then doubts can be dispelled and the mind can become stable. The term "warrior" refers to someone who is firm and decisive. Firmness and decisiveness may sometimes be too harsh, so it is appropriate to adhere to uprightness. "Regulation" means to correct things in advance and to have a clear stance beforehand, so that when faced with matters, one does not hesitate. Therefore, it is said, "Being indecisive in advancing or retreating indicates a doubtful mind; it is advantageous to act with firmness and uprightness like a warrior, indicating a mind that is properly regulated."

九二：巽在床下，用史巫紛若，吉，無咎。曰：紛若之吉，得中也。巽在床下，宜眾人之所鄙賤也，眾人所賤，其可交於神明乎？如此則人不可欺而鬼神可欺也。蓋二為陰爻，九以陽剛寓之，此陽剛之君子自退托於卑賤，能以卑遜自處，出於誠意而非偽為，故不祈於人知，而幽閒之中鬼神知之也。

The Line Statement of the Second Line says: "Humility reaches the foot of the bed, and the use of diviners and shamans to convey sincerity brings good fortune without fault." The Image Commentary says: "The coming of good fortune is because it is in the central position." Humility to the foot of the bed is something that should be despised by others; if it is despised by others, how can it still be able to communicate with the spirits? According to this, it would mean that humans cannot be deceived while spirits can be. In reality, the Second Line is originally a yin position, but it is occupied by a yang line, which is precisely the situation of a noble and virtuous person willingly retreating to a humble position. He can dwell in humility and retreat with sincerity, not out of pretense, so he does not seek recognition from others. In the quiet and hidden place, the spirits naturally know him.

世之陰柔小人，自托於尊顯之上，足以欺愚惑眾，而幽閒之中，鬼神得而誅之矣。然則九二巽在床下，雖過於卑巽，人或惡之，而其中心誠實，或可以交神明也。祝史巫覡，皆所以通其誠意，人能志誠恭巽，心非邪謟，通吾誠意者紛然而眾，雖豚魚可及、水火可蹈，而況於人乎？況於鬼神乎？床者，人之所安也，巽而大過，入於床下，反失其所安，然終吉且無咎者，人可欺而鬼神不可欺也，故曰紛若之吉，得中也。巽在床下，疑於失中，而言得中者，位在九二，處巽之中，陽剛得中，是其中心誠實，之福之多，理在不疑。

In the world, those weak and petty people place themselves in positions of honor and prominence, sufficient to deceive the foolish and confuse the people. However, in the hidden places, spirits and gods will ultimately punish them. Thus, the Nine in the Second position humbly retreats beneath the bed, although his humility is excessive and some may dislike him, yet his inner sincerity allows him to connect with the divine. Diviners, historians, witches, and mediums are all used to convey sincerity. If a person is sincere in heart and respectful in attitude, without any deceit or flattery, then those who can convey his sincerity will naturally come in abundance. Such sincerity can even move small pigs and fish, and they would endure boiling water and fire, how much more so for people and even for spirits and gods? The bed is where a person rests, but if one is overly humble and hides beneath the bed, he loses his place of rest. Yet ultimately, it brings good fortune without fault, because people can be deceived, but spirits and gods cannot. Therefore, it is said, "The good fortune of confusion comes from being in the center." Although the Nine in the Second position seems to have lost the center by retreating beneath the bed, it is said he "has the center," because his line is in the second position, located in the lower trigram of Wind, which is yang and in the center. Therefore, his sincerity brings great blessings, and this is without doubt.

周公以上公之貴、叔父之尊，事沖之主，則盡恭順之道；禮天下之士，則躬吐握之勤。觀金縢冊祝之辭，欲以身代武王之死，卒至得請於三王，則中心誠實而史巫紛若之吉者，周公其人也。鬼神之事，聖人固難言之，惟於易多稱鬼神與天地人不少異，何也？蓋易之為書，所以微顯闡幽，決斷天下之疑惑，其神明之用與蓍龜等，然則非知命之君子，曷足以語此哉？

The Duke of Zhou, in his high rank as a noble and his respected position as his uncle, served the young King Cheng with utmost respect and obedience; he treated the scholars of the world with great courtesy, personally demonstrating the diligence of spitting out food and wiping his hair, as if to show his eagerness to welcome them. Looking at the words of his prayer in the "Book of Documents · Jin Teng," he expressed his willingness to sacrifice his own body to die in place of King Wu, and ultimately received the approval of the three former kings, Tai Wang, Wang Ji, and King Wen. Thus, those who are sincere in heart and whose sincerity is conveyed by the priests, diviners, and shamans to the spirits and thus obtain favorable outcomes are precisely people like the Duke of Zhou. Matters concerning ghosts and spirits are inherently difficult for sages to explain clearly, yet the "Zhou Changes" repeatedly speaks of ghosts and spirits, treating them no differently from discussions on heaven, earth, and humanity. Why is this so? Because the "Zhou Changes" is a book used to reveal subtle things, clarify hidden matters, and resolve doubts throughout the world. Its miraculous and enlightened function is equal to that of the yarrow stalks and turtle shells. Thus, one must be a gentleman who understands the Mandate of Heaven to be qualified to discuss such matters.

九三：頻巽，吝。曰：頻巽之吝，志窮也。九三以剛明之才，體巽而處下卦之上，又居得其位，可以進而有為矣，今巽窮而復遇巽，頻巽也。巽以行權可也，豈可數乎？而與四宻比，阨於陰柔，不得展盡其才，卒之志氣窮索，鄙吝之甚也，故曰頻巽之吝，志窮也。

The line statement of nine in the third says: "Repeatedly yielding and humbling oneself, there is regret." The image commentary says: "Regret from repeated yielding and humbling oneself is due to exhausted aspirations." Nine in the third possesses a strong, capable, and enlightened nature. It is located at the top of the lower trigram, which is Xun (Wind), and holds a proper position, so it should be able to advance and achieve something. However, since the lower trigram Xun has already reached its limit and is followed by another Xun, it is said "frequent Xun," meaning repeated yielding and humility. It is acceptable to use humility and flexibility to adapt to circumstances, but how can one yield and humble oneself repeatedly? Moreover, nine in the third is closely adjacent to six in the fourth, and is constrained by the soft and weak, unable to display its talents. Eventually, its aspirations become exhausted and its spirit becomes dull, resulting in deep regret. Therefore, it is said "the regret of frequent Xun is due to exhausted aspirations."

六四：悔亡，田三品。曰：田三品，有功也。易之稱悔亡，皆本有悔，以處得其道，故其悔可亡。六四下無應援，以陰柔獨處，而有乘剛之過，宜有悔也；而處上下重剛之間，承上臨下，一以柔順，處巽之善莫如此爻，故悔亡而反有也。譬之田獵，雖盡力乎驅馳，而所則歸於君而非私已也。三品謂乾豆、賓客之奉、充君之庖，舉是三者，則能及乎上下矣。君子能以柔巽徧及上下而已不私其利，如田者之三品也。蓋柔巽之人，無入而不自得，以此奉上則乎君，以此與下則乎民，巽之功於斯為盛。

The line statement of the fourth line says: "Regret disappears, and hunting yields three types of game." The Image Commentary says: "Hunting yields three types of game, which is a merit." In The Zhou Changes, whenever it says "regret disappears," it means that regret was originally present, but because of proper handling, the regret is eliminated. The sixth line in the fourth position has no support, being alone with its soft and yielding nature, and it has the fault of overpowering a strong line. It should have regret, but it is situated between two strong lines above and below. It supports the superior and is gentle toward the equal, thus showing the virtue of being yielding and compliant. There is no line more virtuous than this one in the trigram Xun. For example, in hunting, although one personally exerts effort to chase, the game obtained is presented to the ruler and not kept for oneself. The "three types" refer to meat for the ancestral temple, meat for feasts, and meat for the ruler's kitchen. By distinguishing these three, one attends to both above and below. The gentleman can extend his yielding and humble virtue to all levels, without taking advantage for himself. This is like the hunter who divides the game into three categories and presents them. A yielding and humble person can find contentment wherever he goes. Using this attitude to serve the ruler is loyalty, and using it to deal with subordinates is benefiting the people. The virtue of Xun is most flourishing here.

九五：貞吉悔亡，無不利，無初有終，先庚三日，後庚三日，吉。曰：九五之吉，位正中也。五為巽主，當謙虛逮下，而以陽居陽，又下無應援，疑失之亢。然當上下巽順之時，若昏佞相濟，禍亂有不可勝言者，今九五獨能毅然守其剛正，不徇群邪，故能吉而其悔可亡也。履至尊而居中正之位，以柔巽為體，不失正固之徳，故無入而不自得也。

The Line Statement of the Fifth Line says: "By maintaining correctness one gains good fortune, regret disappears, and nothing is unfavorable; beginning with difficulty but ending successfully. Announcing decrees three days before and three days after the day of Geng, it is auspicious." The Image Commentary says: "The auspiciousness of the Fifth Line is because it is both properly positioned and central." The Fifth Line is the main line of the Xun hexagram, which by nature should be humble and respectful to subordinates. However, it is a Yang line in a Yang position, and there is no corresponding line below, causing suspicion that it is overly exalted. Yet when both above and below are excessively yielding, if an incompetent ruler and a cunning minister collude together, the resulting chaos would be incalculable. Now, the Fifth Line is able to resolutely uphold its righteousness, not yielding to the many wicked ministers, thus gaining good fortune and eliminating regret. It ascends to the highest position while remaining in the central and correct position, taking humility and modesty as its foundation, without losing its upright and firm virtue. Therefore, it can find its proper place in any situation.

下非正應而與二睽，此過乎剛者，故無初也；上有剛正之徳，下卒聽從，發號出令，如風行草偃，孰敢違之，固有終也。蠱卦曰先甲三日、後甲三日，當天下蠱壊，欲一新其法令，故曰甲，甲者，日之始也；庚者，申命也，重巽以申命，故先庚三日、後庚三日者，聖人慾更易法令使便於民，豈易而為之哉？先三日以告教之，使通其意，故天下曉然莫敢違吾令者；後三日以申審之，使察其情，故天下莫敢犯吾令者。如此則吉孰如之？以人主之權，欲改易更革天下之政令，若無甚難者，如秦用商鞅，法雖行而民不以為便，卒至天下大亂而劉項乘之，秦遂以亡，以不得乎大中至正之道故也，故曰九五之吉，位正中也。

The Nine in the Fifth position has no proper response below it and is separated from the Nine in the Second, which is due to excessive strength and rigidity, hence it is said 'without beginning.' However, it possesses the virtue of being strong, upright, and righteous, so those below ultimately obey. When it issues a command, it is like the wind causing grass to bow, who dares to resist? Hence it is said 'with a successful conclusion.' The 'Gǔ' hexagram says 'three days before the Jia and three days after the Jia,' which is when the world is full of corruption and decay, and a complete renewal of laws is needed. Therefore, 'Jia' is used, as 'Jia' is the beginning of the ten heavenly stems. 'Geng' is used for changing and issuing new orders; the 'Xun' trigram, which is repeated, symbolizes the issuing of orders, hence it is said 'three days before the Geng and three days after the Geng.' The sage wishes to change laws to benefit the people, but is this done lightly? Before the law is promulgated, three days are spent informing and educating the people so they understand the intent, thus the whole world is clear and none dare defy the command. After the law is promulgated, three days are spent explaining and examining, so the ruler understands the people's conditions, thus none dare violate the command. If this can be achieved, what blessing is greater than this? With the authority of the sovereign, to reform the world's laws seems easy, yet like the state of Qin employing Shang Yang, although the new laws were implemented, the people did not find them convenient, eventually leading to great chaos, with Liu Bang and Xiang Yu rising up, causing the fall of the Qin dynasty. This was because they did not follow the great middle and correct way. Hence it is said 'the good fortune of the Nine in the Fifth is due to its proper central position.'

上九：巽在床下，其資斧，貞凶。曰：巽在床下，上窮也；其資斧，正乎凶也。巽在床下，其失一也，九二用史巫紛若，吉且無咎，上九其資斧貞凶，何邪？九二處下體之中，為下之道也；上九以陽剛處巽之上，而下無應援，資財殫竭，威權去手，雖索為匹夫不可得，守此而不知變，凶之道也。

The line statement of Upper Nine says: "Humility has reached beneath the bed, losing money and the axe, and holding on to this situation brings misfortune." The image commentary says: "Humility has reached beneath the bed, indicating that being in a high position has reached its limit; losing money and the axe is precisely where the danger lies." Both lines are "Wind in the bed," and the mistakes of the two lines are the same; yet Nine Two, by employing diviners and priests to communicate sincerely, ends up being auspicious and without fault, while Upper Nine loses money and the axe, and holding on to the right path brings misfortune. Why is this so? Nine Two is in the central position of the lower trigram, following the proper path for those in a lower position; Upper Nine, however, is a strong yang line at the top of the Wind trigram, with no support below, having exhausted resources and lost authority. At this point, even if it wants to become an ordinary person, it cannot. Clinging to this situation without flexibility is precisely the way to invite misfortune.