The Trigram of the Abysmal Depth (Water above Water)

坎下坎上。習坎：有孚，維心亨，行有尚。彖曰：習坎，重險也。水流而不盈，行險而不失其信。維心亨，乃以剛中也；行有尚，往有功也。天險不可升也，地險山川丘陵也，王公設險以守其國，險之時用大矣哉。

The hexagram "Xí Kǎn" (The Abysmal) has the same trigram Kan (Water) both above and below. The hexagram statement says: "Repeated dangers and difficulties, with sincerity in the heart, if the inner nature is smooth and unimpeded, then actions will be esteemed." The commentary on the judgment says: "Xí Kǎn means repeated dangers and difficulties. Water flows without overflowing, and moving through dangerous situations without losing its sincerity. 'Maintaining sincerity leads to smoothness' because the second and fifth lines are yang and in the center; 'actions are esteemed' because going forward will surely result in success. The danger of heaven is its high and inaccessible nature, and the danger of earth is its mountains, rivers, and hills. Kings and princes set up obstacles to guard their countries. The role of danger in the circumstances is indeed great."

離，麗也，以陰言也，而重明者以陽言也；坎陷，以陽言也，而重險者以陰言也。上而重險，陽在其中，動而不能出，水流而不盈之象也。盈而不溢，則不能出險矣；雖不能出險，而其歸必中、其趨必下，則足以行險而不失其信也。

The trigram Li is called "attached" (fu li), referring to a single yao (line) of yin attached between two yang lines. "Double brightness" refers to the yang lines. The trigram Kan is called "falling into a pit" (xian luo), referring to a single yang line falling into two yin lines, while "double danger" refers to the yin lines. When the upper and lower trigrams overlap, creating a dangerous situation, the yang is enclosed and cannot move out, which symbolizes water flowing without overflowing. When full without spilling over, it cannot escape the danger; although it cannot escape the danger, its destination is necessarily in the center and its direction is necessarily downward. This is sufficient for it to move through danger without losing its sincerity.

二五以剛居中，維心亨者也。夫居重險之中，動則括，往則礙，其道不可謂亨也，維心亨而已。夫茅塞其心則自困者也，非以處險也；困於心、衡於慮，則以處險也，非自困者也。然處險難之中，遂困心而衡慮，則亦內之未明而已；若清在中，則雖遇險難其心常亨，何困心衡慮之有哉？

Nine in the Second and Nine in the Fifth are yang lines occupying the central positions, which is exactly what is meant by "the mind is open and smooth." They are situated in a situation of great danger and difficulty. If they move, they are restricted; if they advance, they are obstructed. Their path cannot be considered smooth and open, but only their inner mind is smooth and open. For example, as the "Mencius" says, that grass blocks the heart, which is self-imposed restriction, not due to being in a dangerous situation. "Heart distress and blocked thinking" is due to being in danger, not self-imposed. However, if being in danger leads to mental distress and blocked thinking, it only shows that the mind is not yet clear. If the mind is clear, then even when encountering danger, the mind remains smooth and open, so how could there be mental distress and blocked thinking?

以在險中，故往則有尚，行則出險故也，故誕先登於岸，言安身而後動也。行而出險，先登於岸，然後可以有為而建功，故曰行有尚，往有功也。聖人雖求出險，未嘗不設險，非如小人之陷物也，天地之理然也。不可升者，天險也；山川丘陵者，地險也，則王公安得無險哉？且貴者人之所妬，富者人之所爭；今處王公之貴而有土地之富，則是居人之所妬、聚人之所爭，不可不設險以自固也。阻法度之威，使人不得而踰焉，此天險也；髙城深塹，此地險也。然是險也，守之以道則易以興，守不以道則易以亡，善用險而興者，其為大人乎。

Because one is in danger, going forward is praised, for one action can escape the danger. The Book of Documents says, "Greatly first reaching the shore," which means first securing one's own safety before taking action. By acting and escaping danger, first reaching the shore, then one can accomplish things and establish achievements, so it is said, "Going is praised, proceeding leads to merit." The sage, although seeking to escape danger, does not fail to set up obstacles. This is not like the petty person who harms others, but it is the way of heaven and earth as it is. What is difficult to reach is the danger of heaven, mountains, rivers, hills are the danger of earth. Then how can princes and kings not have obstacles? Moreover, honor is envied by people, wealth is contested by people. Now being in the honor of princes and kings and possessing the wealth of the land, that is standing in the place envied by people and gathering in the place contested by people. Therefore, one cannot fail to set up obstacles to consolidate oneself. Using the authority of laws as a barrier, preventing people from crossing over, this is the category of "heavenly danger"; high walls and deep ditches, this is the category of "earthly danger." However, although they are the same kind of danger, guarding with the Dao leads to prosperity, guarding without the Dao leads to downfall; those who skillfully use danger to achieve prosperity, are probably only the great ones.

象曰：水洊至，習坎，君子以常徳行，習教事。行險者，武事也，所謂事者蓋武事也，不教民戰是謂棄之，故稱武事焉。詩曰：有常徳以立武事。先常徳而後立武，蓋不如是，則有因怒興事、踴躍用兵者矣。

The Great Image Commentary says: "Water flows continuously, which is the image of the Hexagram of Struggle. The gentleman thus maintains constant virtue and repeatedly practices and issues commands." Traveling through dangerous terrain is a military matter, and here the term "things" refers to military affairs. Confucius said that not teaching the people how to fight is to abandon them, hence it is called "military affairs." The Book of Poetry says: "Only with constant virtue can one establish military affairs." First there must be constant virtue, then one can establish military power. If not so, there would be cases of waging war out of temporary anger or rashly preparing for battle.

初六：習坎，入于坎窞，凶。象曰：習坎入坎，失道凶也。君子亦有時而居險，然不終為險所陷也，其卒動而免乎險矣；王公亦有時而設險，然不終以險自恃也，其卒易而無備矣。初六習坎入坎，則是居險而終陷、設險而終恃也，凶可知矣。

The line statement for the first line says: "In a deeply dangerous situation, falling into a small hole at the bottom of the water, it is凶." The Small Image Commentary says: "Repeating the danger, entering the water, is losing the correct path and thus is凶." A gentleman may also find himself in a dangerous situation, but he will ultimately not be trapped by it and will eventually take action to escape the danger. A prince or lord may also set up obstacles, but he will not rely solely on them and will eventually return to a level and easy state without defenses. The first line "Repeating the danger, entering the water" indicates being in danger and finally falling into it, setting up obstacles and finally relying on them, the danger is evident.

闕。為其鑿也。荀子曰：元師無法而智，則必為盜矣。智者，君子之所貴也，而有至於鑿、甚有至於為盜者，以不麗乎正故也。重明以麗乎正，則若禹之行水，因性循理而無察察之政焉，乃所以化成天下也。

That is because it becomes overly speculative. Xunzi said: without proper transmission and without established principles, relying only on petty cleverness, one will inevitably become a thief. Wisdom is something that the gentleman values, yet some have turned it into mere speculation, even descending to the level of theft, because it is not attached to the principle of "correctness." When overlapping brightness is attached to correctness, it is like Yu the Great controlling the waters, following the nature of the water and adhering to the principles of things, without resorting to overly meticulous and oppressive regulations. This is the true way to educate and achieve the world.

中正者，剛柔之節也。剛巽乎中正而志行，剛得其節也；柔麗乎中正故亨，柔得其節也。柔得中正之節，故畜牝牛吉焉。夫牝牛，順之至也；所養以至順而不本乎中正，則入於邪，未見其吉也。象曰：明兩作，離，大人以繼明照于四方。日月兩作而繼照，大人與日月合其明，故能以繼明照于四方，堯舜之重華、文武之重光則其事也。

Middle uprightness is the regulation of strength and softness. The hexagram 《巽》 says that strength is humble and submissive to middle uprightness, thus its aspirations are fulfilled; this is strength attaining its regulation. The hexagram 《离》 says that softness adheres to middle uprightness, thus it is smooth and prosperous; this is softness attaining its regulation. When softness attains the regulation of middle uprightness, therefore it is auspicious to raise a mother cow. A mother cow is the most submissive; if what is raised is only extremely submissive without being based on middle uprightness, it will slide into wrong ways, and one cannot see any auspiciousness in it. The 《Great Image Commentary》 says: 'Two successive lights arise, which is the image of the hexagram 《离》; great persons thus illuminate all around with continuous light.' The sun and moon rise successively and illuminate one after another; great persons combine with the sun and moon in their brightness, thus they can illuminate all around with continuous light; Yu Shun's radiance follows Emperor Yao, and King Wu's radiance follows King Wen, which is exactly such a matter.

初九：履錯然，敬之無咎。象曰：履錯之敬，以辟咎也。六二以柔履下之象也，文明在中，履之錯然者也。人以柔中為徳，而其接物又有錯然之文，此人之所以共敬之也；人共敬之而已獨犯焉，則咎斯至矣。初體炎上之性，戒在犯二；能敬而不犯，則咎可無矣，故元咎。

The line statement for initial nine says: "The steps are crossed and confused, but if one is respectful, there will be no misfortune." The small image commentary says: "Being respectful in the midst of crossed steps is used to avoid misfortune." Six two represents the image of a flexible and yielding person standing in a lower position, with brightness and virtue in the middle, which is exactly the appearance of crossed steps. A person who maintains flexibility and virtue in the middle and also displays brilliant and varied accomplishments in dealing with others is the reason why everyone respects him. If everyone respects him but you go against him, misfortune will come. Initially nine has the nature of fire rising upward, so the thing to be cautious about is offending six two. If one is respectful and does not offend, misfortune can be avoided, hence it is said "no misfortune."

六二：黃離，元吉。象曰：黃離元吉，得中道也。賢者過之，不肖者不及；知者過之，愚者不及，其失道均也。由能勇而不能怯，賢者過之也；賜能辯而不能訥，智者過之也。六二有柔嘉之徳、文明之才，賢且智矣，而能守中，黃離之象也。書曰：節性惟日其邁。六二可謂知節性矣，其吉不亦宜乎？

The line statement for the second line says: "Attached to the yellow (the middle way), great good fortune." The small image commentary says: "Yellow represents the middle way, and thus great good fortune is attained." The virtuous may go too far, the unvirtuous may fall short; the wise may go too far, the foolish may fall short; they all lose the right path in the same way. Zilu was brave but not timid, which is the excess of the virtuous; Zigong was eloquent but not dull, which is the excess of the wise. The second line has the virtue of gentleness and goodness, and the talent of civilization, so it can be said to be both virtuous and wise. Yet it can also maintain the middle way, which is the image of "yellow brightness." The Book of Documents says: "Control the emotions and advance day by day." The second line can be said to understand controlling emotions, so its attainment of good fortune is indeed appropriate.

九三：日昃之離，不鼓缶而歌，則大耋之嗟，凶。象曰：日昃之離，何可久也。日中必昃，理之必然者也；君子與時消息，則不以息而喜，不以消而憂，故曰日昃之離，不鼓缶而歌，與時消也。必曰鼓缶者，為其能與時消息，則為圓虛以應故也。苟固其位而不知鼓缶而歌，則日方中昃之時，未至於老而惟憂用老矣，是以大耋興嗟而凶也。傳曰：物壯則老，是謂非道，非道於己。苟知樂道，則安有大耊之嗟哉？

The third line statement says: "Attached at the time when the sun is about to set; if one does not sing and beat a clay drum, one will lament as if old and nearing the end, which is ominous." The small image commentary says: "When the sun is about to set, how can it remain long?" The sun must inevitably move westward after reaching its zenith, which is a natural law. A gentleman follows the waxing and waning of the times, neither rejoicing at growth nor grieving at decline. Therefore, "attached at the time when the sun is about to set, not singing and beating a clay drum" refers to following the natural decline. The text specifically mentions "beating a clay drum" because those who can follow the waxing and waning have a mind like an empty and round vessel, which is empty and responsive. If one stubbornly clings to one's position and does not understand the joy of following the natural course, then when the sun has just passed its zenith and begun to set, one has not yet truly aged but already grieves as if old, thus lamenting the nearing end and suffering misfortune. The commentary says that when all things are vigorous, they must eventually age, which is called not conforming to the Dao, and not conforming to the Dao harms oneself. If one truly understands joy in the Dao, how could one lament the nearing end of life?

九四：突如其來如，焚如死如棄如。象曰：突如其來如，無所容也。夫徳盛者其體尊，位髙者其勢利，非物之所能犯也；犯之則如觸石按角而退且傷矣。六二在下猶當敬之而不可犯，又況六五得尊位大中者，其不可犯甚矣。而九四體炎上之性，突如犯之；犯之則其勢不能克，則退反矣，故曰突如其來如。夫無禮於君，天下所為共疾也；既困而來，乗九三之剛，則宜其焚如以至於死且棄而不收矣。

The statement of the fourth line says: "Suddenly coming in, being burned, being executed, and being cast away." The Small Image Commentary says: "Suddenly coming in, there is nowhere to take refuge." A person of great virtue holds a high position, and those in high positions have favorable circumstances; they are not to be offended by others. Offending them is like using a horn to strike a stone, which would cause one to retreat and suffer injury. Even six two, which is in a lower position, should be treated with respect and not offended; how much more so should six five, which holds a high position and is in the central position, not be offended. Nine four, by nature, has the quality of fire that rises upward and burns. Suddenly offending it; once offended, the situation is not favorable, so it has to retreat, hence it is said "suddenly coming in." Being disrespectful to the sovereign is something that the people of the world all detest. Since it is already in a difficult situation and has to retreat, and it is also overstepping over nine three's yang strength, then being burned, executed, and cast away with no one to bury it is indeed appropriate.

六五：出涕沱若，戚嗟若，吉。象曰：六五之吉，離王公也。六五以柔居中而四犯之，力不足以折衝暴，故出涕沱若、戚嗟若也。出涕沱若，憂見於容也；戚嗟若，憂見於聲也。六五離王公之位，人之愛戴惟舊，而至誠之憂見於聲容，足以感人心而天下罔不為用矣，是以突如者終不能犯而吉也。如其失位，號令不行於眾，則雖憂而不免，故六五之吉，離王公也。

The line statement of the fifth line says: "Tears flow like rain, sorrow and lamentation, auspicious." The small image commentary says: "The auspiciousness of the fifth line is because it is attached to the position of a prince or lord." The fifth line, being yin and soft, is in the center, and the fourth line comes to attack it. Its strength is insufficient to repel the violent, so it weeps like rain and feels sorrow and lamentation. "Tears flow like rain" shows sorrow expressed on the face; "sorrow and lamentation" shows sorrow expressed in voice. The fifth line is attached to the position of a prince or lord, and people have long revered him. His sincere sorrow is expressed in his appearance and voice, which is sufficient to move the hearts of people. Therefore, no one in the world would refuse to serve him, so the sudden attacker cannot prevail, and thus it is auspicious. If it lost the position of a ruler and its commands did not reach the people, then even though it was sorrowful, it would still suffer misfortune. Therefore, the auspiciousness of the fifth line lies in "being attached to the prince or lord."

上九：王用出征，有嘉折首，獲匪其醜，無咎。象曰：王用出征，以正邦也。日月麗乎天，百穀草木麗乎土，群黎百姓麗於王；有王徳，宜天下之所麗，而人有不麗者，此用出征之時也。

The line statement of Upper Nine says: "The king goes to war and achieves a glorious merit, killing only the principal offenders and capturing not their followers, thus there is no calamity." The Small Image Commentary says: "The king uses military action to correct the state." The sun and moon are attached to heaven, all grains and plants are attached to earth, and many people are attached to the king. With the virtue of a ruler, the whole world should naturally be attached to him, yet there are still people who refuse to be attached, which is the time to go to war.

故於說之道有不盡焉，是以觀其所感，則闕。天也，萬物之情灼然可見矣。屈伸相感而利害生焉，此天地之情也；情偽相感而利害生焉，此萬物之情也。象曰：山上有澤，咸，君子以虛受人。山澤者，通氣之物也，山上有澤，則是其氣交也，故其象為咸。夫山有聳上之成形，澤有鍾下之定位，而能相感者，以其有所謂虛而已，故君子以虛受人，則如橐之應氣，入則鳴，不入則止矣。其曰受人者，以其受於此而已，則止而說之之意也。

(Continuing from above) Therefore, there is still more to be said about the principle of "joy" (悦). Hence, the Commentary on the Judgment says, "Observe its response," (the text is missing here.) This is heaven, and thus the conditions of all things become clearly evident. Flexibility and extension respond to each other, and thus benefit and harm arise; this is the nature of heaven and earth. Sincerity and falsehood respond to each other, and thus benefit and harm arise; this is the nature of all things. The Great Image Commentary says, "A mountain with a marsh above it is the image of the Hexagram of Attraction; the gentleman thus embraces others with an open mind." A mountain and a marsh are things that communicate with each other. A mountain with a marsh above it indicates that the energies of the two are in communication, so its image is "attraction (咸)." The mountain has a fixed upward form, the marsh has a fixed downward position, yet they are able to respond to each other, relying only on the concept of "emptiness" (虚). Therefore, the gentleman embraces others with an open mind, just as a bellows responds to the flow of air: when air enters, it produces sound; when it does not enter, it remains silent. To say "receiving from others" means receiving only here, and this precisely contains the meaning of "stopping and being pleased."

初六：咸其拇。象曰：咸其拇，志在外也。拇在上而無能為者也，有之可以為完，無之未有害於行者也；其才如此而悔吝不至者，以在下非任責之地故也。六二：咸其腓，凶，居吉。象曰：雖凶居吉，順不害也。六二居下體之中，動而隨上者也。夫陰陽合徳，燥溼相蒸，無根而芝菌生、不班而蠐螬育是也；化自生，無或使之，是以咸之所以貴止而說也。今六二動以隨上，義與咸反，凶可知矣；然六二守靜處中，能居者也，居則順於理不害矣。

The line statement of the first line says: "The response is felt on the big toe." The small image commentary says: "The response is felt on the big toe, indicating the mind is externally connected (responding to nine in the fourth)." The big toe is located at the upper part of the foot and cannot perform any significant function; having it is complete, but lacking it does not hinder walking. Its capacity is like this, and there is no regret or misfortune, because it is in a lower position and not a position of responsibility. The line statement of the second line says: "The response is felt on the calf, which is dangerous; but if one remains still, it is auspicious." The image commentary says: "Although dangerous, stillness brings auspiciousness, because being gentle and yielding does not lead to harm." The second line is in the middle of the lower part, and it follows the upper part as soon as it moves. Yin and yang combine, and the moist and dry energies interact, thus producing fungi without roots and grubs without mating, which is the reason for this. The process of generation is natural and spontaneous, without any external direction, so the hexagram "Xian" values "stopping while being pleased." Now, when the second line moves, it follows the upper part, which is contrary to the meaning of "Xian," and danger is evident. However, the second line can maintain stillness and is in the central position, thus being able to remain still, which is in harmony with reason and does not lead to harm.

九三：咸其股，執其隨，往吝。象曰：咸其股，亦不處也；志在隨人，所執下也。股在下體之上，隨上以動者也；然則股之視腓，亦不處者也。然六二不處而隨，知變而無所執也；九三則過中而之外，執其隨而不變者也。執其隨以動說為道，正與咸反，是以往吝也；以六二居吉，則九三往吝可知矣。感之者為主，應之者為隨；今執其隨，則所執者下也。執下而無害，唯初六可也；九三既居下體之上而過中矣，吝不亦宜乎？

The third line statement says: "The response is felt in the thigh, clinging stubbornly to others, going forward leads to regret." The Small Image Commentary says: "The response is felt in the thigh, which is also unable to rest in place; the mind is set on following others, but what is held onto is too low." The thigh is at the upper part of the lower body, moving in response to what is above; thus, the thigh is just as unable to rest in place as the calf. However, although the second line is also unable to rest in place and follows, it understands flexibility and does not cling stubbornly; the third line, however, has already passed the central position and is moving toward the outer trigram, clinging stubbornly without willing to change. Clinging stubbornly to following, taking following and responding as the right path, is exactly contrary to the principle of "Xian" (mutual attraction). Therefore, going forward leads to regret. Since the second line is fortunate when it remains in place, it is evident that the third line's going forward leads to regret. The one initiating the response is the leader, and the one responding is the follower; now it clings stubbornly to "following," so what it holds onto is too low. Holding onto something low without harm is only possible for the first line; the third line, having already moved beyond the lower part and passed the central position, regret is not also appropriate?

九四：貞吉悔亡，憧憧往來，朋從爾思。象曰：貞吉悔亡，未感害也；憧憧往來，未光大也。夫情偽相感也，以情感則生利，以偽感則生害。九四之與初六不失正應，則非以偽相感也，是以未感害也。九四不固其位，而兌體悅物之性，則其在二陽之間不能自主，故憧憧往必來也。九三九五皆非其應，往不可以得五，來不可以得三，所以憧憧乎其間耳。

The line statement for the fourth line says: "If one maintains correctness, it is auspicious and regret disappears; if one is restless and comes and goes without purpose, friends will only respond according to one's thoughts." The small image commentary says: "Maintaining correctness brings auspiciousness and regret disappears, indicating that harm has not yet been attracted; coming and going restlessly shows that there is still not enough brightness and breadth." Truth and falsehood respond to each other: truth brings benefit, falsehood brings harm. Since the fourth line and the first line do not lose their correct response, they are not responding with falsehood, so "harm has not yet been attracted." The fourth line cannot remain in its position, and because the trigram of兑 has a nature inclined to please external things, it is caught between the third and fifth lines, both of which are yang lines, and thus cannot act independently, leading to restlessness and coming and going. The third and fifth lines are not its correct responses; it cannot reach the fifth line above, nor can it reach the third line below, so it is uncertain between the two.

咸以止而說為善，憧憧往來，則豈光大之道哉？雖憧憧往來無有一得，然其感物而來應之心可謂至矣，是亦初六之朋從爾思而已。聖人感人心而天下和平，豈朋從爾思哉？九五：咸其脢，無悔。象曰：咸其脢，志末也。脢在心之上、口之下，其感物之不以心，又不以言也。夫有心則其感物也狹，有言則其感物也狹；外守中正之徳，無言思之累，如天地之感乎萬物，死生出乎自然，何悔之有哉？其曰志末，為其於物無擇也；使知其大小本末而擇，則有心矣。

The hexagram Xian is good because it is "still yet joyful." If the mind is unsettled and one comes and goes without purpose, where is the broad and bright path? Although it runs about and gains nothing, the sincerity of its desire to respond to external things and to have someone respond is commendable. This is merely the situation of the initial line "companions follow your thoughts." How could the sage move the hearts of people and bring peace to the world by relying on such things? The line statement of the fifth line says: "The response is felt on the back, without regret." The small image commentary says: "The response is felt on the back, indicating the mind is at the end." The back is above the heart and below the mouth, showing that responding to external things does not require scheming or words. If there is scheming, the range of response is narrow; if there are words, the range of response is also narrow. It holds fast to the virtue of uprightness and does not have the burden of words or thoughts. Just like the heavens and earth respond to all things and life and death arise naturally, how could there be regret? It is called "the mind at the end" because it has no discrimination toward external things; if it understood the difference between major and minor matters and chose accordingly, it would be scheming.

上六：咸其輔頰舌。象曰：咸其輔頰舌，滕口說也。此感物之以言也。夫莫嚴乎上令，有時乎不從者，人心之不可以令服也；莫巧乎說辭，說辭有時乎不入者，物理不可以辭奪也。上令猶有不從，巧辭猶有不入，又況乎譊譊者乎？言之不可用以感物也如此，則上六咸其輔頰舌，但騰口說而已。

The statement of the sixth line at the top says: "The response is felt in the jaw, the cheek, and the tongue." The Small Image Commentary says: "The response is felt in the jaw, the cheek, and the tongue, but it is merely empty talk with words." This refers to using words to move external things. There is nothing more severe than the command of a superior, yet sometimes people still do not obey, because the human heart cannot be conquered by commands alone. There is nothing more skillful than persuasive words, yet sometimes people are still not moved, because the principles of things cannot be forced by words. If even the command of a superior cannot make people obey, and skillful words cannot move people, then how much less can noisy talk achieve anything? If words are unable to move external things to this extent, then the sixth line at the top "The response is felt in the jaw, the cheek, and the tongue" is nothing more than empty talk.

巽下震上。恆：亨，無咎，利貞，利有攸往。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。利有攸往，終則有始也。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。

The lower trigram of the Hexagram of Constancy is Xun (Wind), and the upper trigram is Zhen (Thunder). The Hexagram Statement says: "Constancy, smooth, no misfortune, favorable to uprightness, favorable to going forward." The Commentary on the Judgment says: "Constancy means enduring. Yang is above and Yin is below, Thunder and Wind supporting each other, humble and compliant yet able to act, with the yao of both Yin and Yang in harmony, hence called 'Constancy.' Constancy brings smoothness, no misfortune, and favor to uprightness, because it is to remain steadfast on its path. The way of Heaven and Earth is to be constant and unceasing. Favorable to going forward is because after completion there is a new beginning. The sun and moon follow the movement of Heaven and thus shine long; the four seasons change yet accomplish the growth of all things; the sage remains steadfast on his path and thus the world is cultivated. Observing what each holds constant, the forms of Heaven, Earth, and all things become clear."

剛上而柔下，雷風相與，巽而動，剛柔皆應，此恆之所以為常也。夫柔上而剛下，雷風相薄，剛以動而柔之不應，是有時而然也，非常也。蓋剛上柔下而位定，剛柔相與而氣通，巽而動則理順，剛柔皆應則情和，所以能久也。

Heavenly Yang is above, earthly Yin is below, thunder and wind support each other, being humble and compliant yet able to move. When the Yin and Yang lines correspond with each other, this is why the hexagram of "Constantness" is called "constant." However, when Yin is above and Yang is below, and thunder and wind clash, with Yang moving but Yin not responding, this is occasional and not the norm. When Yang is above and Yin is below, the positions are fixed; when Yin and Yang support each other, the energy is connected; when movement is humble and compliant, the principle is smooth; and when all Yin and Yang lines correspond, the situation is harmonious—thus it can be enduring.

夫物不可以久居其所，則當未為無咎，惟久於其道，是以亨無咎而利正也。天地之道，常久而不已者也；所以常久而不已，非一定而不變之謂也，亦運動變化終則有始而已，故曰利有攸往，終則有始也。

Things cannot remain in one place for a long time; merely talking about 'long duration' does not mean there is no misfortune. Only by maintaining a long stay on its proper path can there be success, no misfortune, and benefit from holding to the right course. The way of heaven and earth is constant and unceasing. It is not that it remains unchanged, but rather that it moves and transforms, cycling from the end back to the beginning. Therefore, it is said, 'It is advantageous to go on, for after the end comes the beginning again.'

夫日月得天能久照，四時變化能久成，聖人久於其道亦若此而已。故體道之經猶日月也，應世之權猶四時也，是以久於其道而天下化成矣。且鐫金礱石，久而後成，固其所也。天地萬物之情所久不同：天地長久而不已，萬物盛衰之不窮，而萬物之小年大年各安其分而不相?；又有所久中者，有久非其位者，其不同如此，故曰觀其所常，而天地萬物之情可見矣。

The sun and moon follow the movement of heaven and earth and thus can shine brightly for a long time; the four seasons change and transform yet can accomplish the growth of myriad things for a long time. A sage who remains steadfast in his Dao can achieve the same. Therefore, the constant principle of the Dao is like the sun and moon, while the flexible adaptation to circumstances is like the four seasons. Thus, by remaining steadfast in his Dao, a sage can bring about the success of the world's teachings. Moreover, carving metal and grinding stone require time to be completed, and this is naturally the way. The myriad things in heaven and earth each have their own constant nature: heaven and earth last forever without ceasing, while myriad things rise and decline in cycles. Among them, some have short lifespans and some have long lifespans, yet each remains in its proper place without interfering with one another. There are also those who remain steadfast in the middle (like Nine in the Second), and those who remain steadfast but are not in the proper position (like Nine in the Fourth). The difference is like this. Therefore, it is said, "By observing what they remain steadfast in, the conditions of heaven and earth and myriad things can all be seen."

象曰：雷風，恆，君子以立不易方。惟道為無方，於徳則有方，故傳或稱仁方，或稱義方焉。立其仁義之方而或易，則必一出一入，塗巷之人也，安可以為常？聖人不然，體日月之運行、四時之變化，則方圓無常，以和為量矣，是以又惡其執方也。

The Great Image Commentary says: "Thunder and wind interact, which is the image of the Hexagram of Constancy; thus, the gentleman establishes himself without changing his direction." Only "the Way" is without a fixed place, but when it comes to "virtue," there is a fixed place. Therefore, the commentary sometimes speaks of "the place of benevolence" and sometimes of "the place of righteousness." If one establishes the places of benevolence and righteousness yet constantly changes, then one will inevitably go out and come in, becoming an ordinary person in the streets and alleys, how can one speak of constancy? The sage is not like this: he observes the movement of the sun and moon and the changes of the four seasons, thus neither square nor round is rigidly held; he takes harmony as the standard—so he also detests clinging to a single place.

初六：浚恆，貞凶，無攸利。象曰：浚恆之凶，始求深也。古者君臣朋友之際，未嘗不相求以竭誠盡節，至有相要以死者，然則求人非不可以深也；惟情意之未通、恩信之未結而遽求焉，則人之所不堪也。初六之求深矣在於此，是以貞凶無攸利也。

The line statement for the first line says: "Seeking constancy too deeply at the beginning, holding to this brings misfortune and brings no benefit." The small image commentary says: "The misfortune of seeking constancy deeply arises from seeking too deeply at the beginning." In ancient times, between sovereign and minister, or between friends, they did not fail to demand sincerity and dedication from each other, and sometimes even entrusted each other with life and death. This shows that the demand for people can indeed be deep. However, if one suddenly demands depth when the feelings have not yet connected and the trust has not yet been established, it is something others cannot bear. The deep seeking of the first line is precisely in this regard, hence "uprightness brings misfortune, and there is no benefit."

九二：悔亡。象曰：九二悔亡，能久中也。君子亦有時而過，亦有時而不及，所以應變則然也；其卒歸宿之地則中而已，則是中者可久之地也。二能久中，得其所久，其悔亡也。

The line statement for the second line says: "Regret disappears." The Small Image Commentary says: "The disappearance of regret for the second line is because it can maintain the middle position for a long time." A gentleman sometimes overdoes things and sometimes falls short, which is unavoidable in response to change. However, his ultimate destination is the concept of "middle." This shows that "middle" is the place where one can dwell permanently. The second line is able to maintain the middle position for a long time, thus attaining what it should consistently uphold, hence the disappearance of regret.

九三：不恆其徳，或承之羞，貞吝。象曰：不恆其徳，無所容也。常其徳，則其守道也固，其進道也篤。彼不常之人，其有聞也若存若亡，其有行也一出一入，雖得之必失之矣。夫衣服不貳、從容有常，則為萬民之望；既不常其徳，則萬民何望焉？承之者羞，理亦宜也。近而承之者羞，則逺者無不棄，故曰無所容也。

The third line statement says: "If one cannot maintain his virtue consistently, he will be embarrassed by others, and he will feel regretful." The Small Image Commentary says: "Not maintaining his virtue consistently, he has nowhere to take refuge." If one can maintain his virtue consistently, then his adherence to the Way is firm, and his progress along the Way is solid. Those who are not consistent in their conduct find the teachings they hear to be uncertain, and their actions, even when they achieve something temporarily, will inevitably be lost. The Book of Rites says that one must not change his clothes and maintain constant behavior to become the object of the people's admiration. If one cannot maintain his virtue consistently, then how can the people admire him? Those who follow him feel ashamed, which is appropriate. Even those who are close and serve him feel ashamed, so how can those who are distant not abandon him? Therefore, it is said, 'he has nowhere to take refuge.'

九四：田無禽。象曰：久非其位，安得禽也。田者，興事之大者也；禽，可獲之物也。大事興而不得可獲之物，以久非其位故也。君子安其身而後動，是以動而有獲矣；久非其位，則身且危而不安，何從而得禽哉？

The fourth line statement says: "Going hunting but failing to catch any game." The Small Image Commentary says: "Remaining in an inappropriate position for a long time, how can one catch game?" Hunting is a major undertaking; game is something that can be obtained. Initiating a major undertaking yet failing to obtain something valuable is because one has remained in an inappropriate position for too long. A gentleman first establishes himself properly before taking action, so when he acts, he achieves results. Remaining in an inappropriate position for a long time, one's own situation is already dangerous and unstable, from where can one obtain 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。孔子曰：善人吾不得而見之矣，得見有恆者斯可矣。然則有常者，蓋善人之次也，其視君子與聖人蓋逺矣。聖人地而惟常是人，則以之言夫子，則以之分有宜不。上六：振恆，凶。象曰：振恆在上，大無功也。物不可以終止，故既濟終上，則其振常凶。夫動惟厥時乃有功，振以

The line statement of the fifth line says: "To maintain one's virtue and be steadfast; for a woman this is auspicious, but for a man it is inauspicious." The small image commentary says: "A woman who maintains correctness is auspicious, because she remains loyal to one man; a man should make appropriate decisions, but if he blindly follows a woman, it is inauspicious." Confucius said: "I do not see good people anymore, but I can see those who are consistent." Thus, a person who is consistent is only second-rate to a good person, and still far from being a gentleman or a sage. A sage in this position is merely consistent in being a person, so using this to describe a woman is appropriate, but using it to describe a man is inappropriate. The line statement of the top line says: "To seek constancy with wavering, it is inauspicious." The small image commentary says: "To vigorously pursue constancy while being in a high position, it results in great inefficacy." Things cannot remain static forever, so the hexagram of Ji Ji ends at the top line (and then changes), so seeking constancy by vigorous action is inauspicious. Action is effective only when it is in harmony with the right timing, but 'zhen' (vigorous action) is... (the original text is cut off here).

艮下乾上。遯：亨，小利貞。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。陰陽之運，其來不可御，其去不可止，故君子之方興，小人未嘗不欲抑而卒不能抑也；小人之方長亦然。履霜之戒、金柅之辭，皆所以抑小人也，其卒不能抑，故至於遯。

The hexagram Dùn has the lower trigram Gen (Mountain) and the upper trigram Qian (Heaven). The hexagram statement says: "Dùn, smooth and unimpeded; the small (yin) is slightly favorable for upholding the correct path." The commentary on the judgment says: "Dùn and smooth and unimpeded, is because retreating leads to smoothness and unimpededness. The Nine in the Fifth, yang and strong, is in the correct position and has a corresponding element below, which is following the trend. 'Small benefit of upholding the correct path' is because the yin is gradually increasing. The timing and meaning of Dùn are truly great." The movement of yin and yang, when coming, cannot be stopped; when going, cannot be retained. Therefore, when a gentleman is just rising, the small person does not want to suppress him but ultimately cannot suppress him; when the small person is just growing, it is the same. The warning of "treading on frost" in the hexagram Kūn and the phrase "attached to the golden brake" in the hexagram Gòu are both used to suppress the small person, yet ultimately cannot suppress him, so it comes to the point of retreating.

夫陰之初生已不能抑，而至於遯則復何所能抑？故至於遯而退，則小人之害去，是以小亨也。剛當位而應，言九五也；當位且有應，自人事觀之，猶足以有為也。君子知陰陽之機不可以力御，於是乎遯，與夫小人失位而無應然後知去者異乎。

When the yin energy first appeared, it was already unable to be restrained. By the time of the hexagram Dùn (Withdrawal), what could it still restrain? Therefore, it retreats and withdraws, and the opportunity for small people to cause harm is eliminated, hence it is said "smallly prosperous." "A strong line in the correct position and responding to another" refers to the line nine in the fifth position; since it is in the correct position and has a corresponding line, from the perspective of human affairs, it is still sufficient to accomplish something. The gentleman understands that the key of yin and yang cannot be resisted by force, so he chooses to retreat — this is greatly different from those who lose their positions, and only later realize they need to leave, which is the case of small people.

小利貞，未至乎不利君子貞也；至於不利君子貞然後退，則亦晚矣。夫當位而應猶足以有為也，方浸而長，小人猶未大熾，則可撲滅也，君子已浩然而去，則非明足以見機、勇足以有?者不能為此，故曰遯之時義大矣哉。

The statement "small gain is proper" indicates that it is not yet to the point of the "unfavorable for the gentleman to be steadfast" in the hexagram of "Obstruction." If one only retreats when it has already reached the point of "unfavorable for the gentleman to be steadfast," then it is too late. Since being in the correct position and having a response is sufficient for action, the Yin force is still gradually growing, the small people have not yet become dominant, and it is still possible to extinguish them. Yet the gentleman has already withdrawn calmly. Unless one is wise enough to perceive subtle changes and resolute enough to decisively abandon such a situation, one cannot do this. Therefore, it is said, "The timing of retreat is of great significance."

象曰：天下有山，遯，君子以逺小人，不惡而嚴。山聳而上陵天之髙，非山之所能陵也，小人不足以陵君子之象。小人固不足以陵君子，則君子之於小人，逺之而勿近而已，何惡之有哉？中雖不惡，而不可以不嚴。蓋小人近之則不遜，而逺之則怨；不惡則怨無自起而不至於遘閔，嚴則不遜無自至而不至於受侮也。

The Great Image Commentary says: "Mountains rising above the heavens represent the image of the Hexagram of Retreat; the gentleman thus retreats from the petty person, without showing hatred but maintaining dignity." A mountain rising to surpass the heavens' height is not actually able to surpass the heavens, just as the petty person is not able to surpass the gentleman. Since the petty person is inherently incapable of surpassing the gentleman, the gentleman's attitude toward the petty person is simply to keep a distance and not be close to him, without the need for hatred. Although the heart does not harbor hatred, one must not fail to maintain dignity. Because if the petty person is close, he will become unrestrained and disrespectful; if he is distant, he will harbor resentment. By not showing hatred, resentment cannot arise, and thus no calamity will follow; by maintaining dignity, unrestraint cannot occur, and thus no disgrace will result.

初六：遯尾厲，勿用有攸往。象曰：遯尾之厲，不往何災也。二陰方生，未至於為否，而君子之遯則貴乎早者也。智者皆遯而獨為尾，有亂群之嫌，遘閔受侮之道，初六所以厲也。然遯既不先，至於為尾，則勿用有攸往可也。何則？智雖見之不先，勇雖去之不速，而於仁也柔，然怨之不至，則群乎小人之間無害，故曰遯尾厲，不往何災也。

The line statement for the first line says: "Retreating and being at the end, there is danger; it is not advisable to go anywhere." The small image commentary says: "The danger of retreating to the end, if one does not go anywhere, what disaster is there?" Two yin lines have just appeared, and have not yet reached the condition of "否." The retreat of a gentleman is valued for being early. The wise have already retreated, but you are at the end, which gives the appearance of disturbing the order of the group. This is the path to misfortune and disgrace, so the first line is "dangerous." However, since retreating did not allow you to be ahead and you are already at the end, it is not advisable to go anywhere else. Why? Although in wisdom you are not early and in courage you are not swift, in the aspect of benevolence you are gentle. If resentment does not come to you, then being among the petty people is not harmful. Therefore, it says, "The danger of retreating to the end, if one does not go anywhere, what disaster is there?"

六二：執之用黃牛之革，莫之勝說。象曰：執用黃牛，固志也。君子建非常之功，或以剛過；至於當遯，則順斯可矣。然猶未離乎內，猶與小人處也，中或怵而為倚，順或誘而為邪，亦持志之不固而已。君子以中順自守，如革之柔而堅也，則憂患不至而所樂全矣，故曰莫之勝說。

The line statement for the second line says: "Use a yellow ox hide to bind it, no one can loosen it." The Small Image Commentary says: "Using the yellow ox hide, is to be firm in one's resolve." A gentleman who establishes extraordinary achievements sometimes relies on excessive strength; but when it is time to retreat, gentleness is sufficient. However, it has not yet left the inner trigram and still associates with petty people. The middle path is sometimes disturbed and becomes biased, and gentleness is sometimes lured into wrong ways. This is merely due to an insufficiently firm resolve. A gentleman maintains himself with the middle path and gentleness, like ox hide which is soft yet strong, so that calamity does not come and what is pleasant is preserved. Therefore, it is said, "No one can loosen it."

九三：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。天下之物，有之則累；君子視天下無一物之可認而有也，則能灑然而無累，而去就之間如虛舟飄葉，無所倚著。苟有所繫，其能若是哉？此九三所以係遯，所以疾憊也。以其為主於內而二陰承之，故畜臣妾吉。夫道之不行，雖子弟有萬鍾之養，孟子不為也；則疾憊之不免而惟臣妾之畜，且謂君子願之乎？故曰畜臣妾吉，不可大事也。

The third line statement says: "Retreating with something attached, there is illness and danger; using it to keep servants and concubines is auspicious." The Small Image Commentary says: "The danger of retreating with something attached is due to illness and exhaustion; keeping servants and concubines is auspicious, but one cannot undertake great affairs." All things in the world, once possessed, become a burden. A gentleman sees that nothing in the world can be regarded as his own, thus he is free and unburdened, going and coming like a boat drifting with a leaf, without any support. If there is something attached, can he still be like this? This is why the third line is called "retreating with something attached" and why it suffers illness and exhaustion. Because it is the main line of the inner trigram and is supported by two yin lines, it is said "keeping servants and concubines is auspicious." When the way is blocked, even if children can provide a thousand measures of grain, Mencius would not accept it. Therefore, inevitably suffering illness and exhaustion, only able to keep servants and concubines, can this be what a gentleman wishes for? Therefore it is said "keeping servants and concubines is auspicious, but one cannot undertake great affairs."

九四：好遯，君子吉，小人否。象曰：君子好遯，小人否也。係遯以跡言，好遯以心言也。有繫之跡則不成為遯，有好之心則不害為遯，蓋跡無所繫則雖好遯無傷也。孟子之去齊，三宿而出晝，以其有好也，蓋卒浩然而去，何繫之有哉？然好遯惟君子能之，小人則否，小人智不足以有明、勇不足以有?故也。

The fourth line statement says: "One may have a preference but still be able to retreat, the gentleman is auspicious, the petty person cannot do so." The Small Image Commentary says: "The gentleman can retreat even when having a preference, the petty person cannot." "Xì Dùn" refers to the outward action, while "Hào Dùn" refers to the inner thought. If there is a connection in outward action, it cannot be considered as retreat; if one has a preference in heart, it does not hinder retreat—because there is no connection in outward action, so even if there is affection, it does no harm. Mencius left the state of Qi, staying for three nights in Zhòu before leaving, because he had some attachment in his heart; yet in the end he left with a calm and resolute spirit, where was there any connection? However, "Hào Dùn" can only be done by the gentleman, not by the petty person, because the petty person lacks the wisdom to discern and the courage to let go.

九五：嘉遯，貞吉。象曰：嘉遯貞吉，以正志也。嘉者，美之至也，遯如九五無以加矣。蓋在下如初，則不免以卑遜全身；如六二，則不免以中順固志；惟九五剛健中正，不自屈而為卑遜，不少貶而為中順，又當位而應，可以無阻，遯之善者也，故象曰正志。正志者，自守我志，非若六二之固志、懼為小人之傾奪也。

The line statement of the fifth line says: "Beautiful retreat, keeping to the right path brings good fortune." The Small Image Commentary says: "Beautiful retreat, keeping to the right path brings good fortune, this is maintaining a correct mind." "Jia" means beauty to the extreme, and retreating to the fifth line is the ultimate form of retreat. When in a lower position like the first line, one cannot help but rely on humility and obedience to preserve oneself; when like the second line, one cannot help but rely on being in the center and obedient to firm one's mind; only the fifth line, which is strong, upright, and in the center, does not need to lower oneself to be humble or slightly reduce one's status to be in the center. It is in the proper position and has a corresponding line, thus there is no obstruction. Therefore, the Small Image says "correct mind." What is meant by "correct mind" is to hold fast to one's own aspirations, unlike the second line, which is concerned with firming up one's mind and fears being displaced by small people.

上九：肥遯，無不利。象曰：肥遯無不利，無所疑也。陽饒陰乏，陽故得陰而損。小人之於君子也，既欲沮喪其道，又欲戕賊其身，為損如此，故二九超然處外，不內應於小人，則為肥焉，亦猶剝上九之碩果也。然肥遯者，山林閒曠之人；如嘉遯，則非孔孟不足以當之。

The line statement for the top yang line says: "Retreating with ease and composure brings no disadvantage." The Small Image Commentary says: "Retreating in ease brings no disadvantage, indicating no doubt in the heart." Yang is abundant, while Yin is deficient. Yang suffers when it meets Yin. Small people, wanting to ruin the way of the superior person and harm his body, reach this extent. Therefore, the yang line above is exalted outside the hexagram, not responding inwardly to the small person, thus appearing broad and abundant, just like the large fruit in the top line of the Hexagram of Splitting, which has not yet been eaten. However, "fatty retreat" is the realm of the recluse in the mountains and forests; as for "excellent retreat," it is not something that ordinary people like Confucius and Mencius can attain.