The hexagram is called Traveling. It consists of the trigram艮 (Gen, Mountain) below and the trigram离 (Li, Fire) above.

旅：小亨，旅貞吉。

The Hexagram Statement of the Traveler says: Being away from home can only bring slight success, but the traveler who remains on the proper path will find fortune.

義曰：按《序卦》云「窮大者必失其居」，故受之以《旅》。言凡人居於豐大之時，恃其盛大，多過於中道，而不知守常，以盈滿自取傾覆喪亡之事，致其身窮困，反居於外，故旅所以次於豐。旅者，羈旅之義，言人寄身於他國，托居於外，故謂之旅。

Hu Yuan explained that according to the "Xu Gua Zhuan" saying "those who pursue great prosperity to the extreme will surely lose their place of residence," the "Feng" hexagram is followed by the "Lu" hexagram. When a person is in a state of great abundance, they often rely on their prosperity, act beyond the middle path, and fail to maintain established norms. This leads to downfall and loss due to excess, resulting in personal hardship and being forced to wander abroad. Therefore, the "Lu" hexagram comes after the "Feng" hexagram. The term "travel" refers to being a traveler: a person temporarily resides in another state, staying in a foreign place, hence it is called "Lu."

小亨者，按《雜卦》云「親寡旅也」。言人自居於家、居於國，則親黨助己者眾，故其道得以大行，其志得以大通；今居旅寄身托跡於他國，親戚輔己者少，其道不得以大行，其志不得以大通，故曰小亨。旅貞吉者，夫人居旅之時，親己者寡，不可恃其大正之道居於人上，但居旅不失為旅正則吉矣。

When it comes to "small success" ("小亨"), the "Zagua Transmission" says "close kin are few, it is the nature of the Traveler hexagram." The Traveler hexagram indeed reflects a situation where close relatives are few. When a person stays at home or in his own country, he has many relatives and supporters who help him, so his ideas can be widely implemented and his aspirations can be fully realized. Now, when he is living in a foreign land, relying on another country, the relatives and old friends who can support him are few, so his ideas cannot be widely implemented and his aspirations cannot be fully realized, hence it is only called "small success." When it comes to "maintaining integrity brings good fortune" ("旅贞吉"), when a person is in a situation of traveling or being away from home, close relatives are naturally few. Therefore, he should not rely on his adherence to the great principle of correctness and righteousness to dominate others. As long as he remains in the foreign land without losing the proper conduct expected of a traveler, it will be auspicious.

彖曰：旅，小亨，柔得中乎外而順乎剛，止而麗乎明，是以小亨，旅貞吉也。旅之時義大矣哉！

The Commentary on the Judgment says: The旅卦 (Travel) can only have slight success because the yin and flexible are in the outer trigram and occupy the central position, and they are obedient to the yang and strong. Within, they can rest and be stable, and outside, they can attach themselves to brightness, thus achieving slight success. Only by maintaining correctness in a state of wandering can one attain good fortune. The situation and principles contained in the Travel hexagram are indeed profound.

義曰：柔得中乎外者，指六五也；順乎剛者，指上九也。言六五以柔順之質居於外，又有大中之道，而居旅之時託身於外，是能執柔順大中之徳以順從於上九之剛，是以卑而事尊，以下而事上，故能安其所而不失正也。

Hu Yuan explained that "the yielding line occupies the center of the outer trigram" refers to the line Six in the Fifth, and "following the yang" refers to the line Nine at the Top. The line Six in the Fifth, with its yielding nature, is located in the outer trigram and occupies the central position, embodying the great principle of moderation. At a time of wandering, it maintains itself in the outer trigram, upholding the virtue of yielding without excess and following the yang of the Nine at the Top. This is serving the superior with a humble self and the superior position with a lower position, thus being content with its place without losing the correct path.

止而麗乎明是以小亨旅貞吉者，此因二體以言之。下體艮，艮為止；上體離，離為明。言居旅之時託身於他國，親己者寡，必須求賢明之人以附麗之。既順於剛，不紊其道，不悖於理，又附得賢明之人，是以小有亨通而得旅之正吉也。

The statement "Stopping and attaching to brightness, thus achieving a small degree of success, and being fortunate in maintaining integrity while traveling" refers to the moral qualities of the upper and lower trigrams. The lower trigram is艮 (Gèn), whose moral quality is stillness; the upper trigram is离 (Lí), whose moral quality is brightness. When one is traveling in a foreign land, one's circle of close associates is small, so one must seek to attach oneself to wise and virtuous people. By following the yang and not disturbing one's own principles or violating reason, and by attaching oneself to a wise person, one can achieve a small degree of success and gain good fortune in maintaining integrity while traveling.

至如仲尼，大聖也，有聖人之徳，有大中之道，不得其時，不得其位，皇皇歴聘於諸國，能盡其順以事其君，又盡順以輔其人。有顏讎由、蘧伯玉為之主，是皆當時之賢者，能附麗之。至於遊、夏、顏、閔七十子之徒，三千之眾，是時皆托跡於外而隨大聖人為之依歸。

Just like the great sage Confucius, who possessed the virtues of a sage and the great principle of the mean, he was born at an inauspicious time and did not receive the proper position, so he had to wander anxiously, visiting various states in search of official posts. He made every effort to serve the rulers of the states he visited with gentleness and propriety, and also made every effort to assist the people there with gentleness and propriety. In the state of Wei, he stayed with Yan Chouyou and Qu Boyu, who were both virtuous men of that time; Confucius relied upon them. As for his seventy outstanding disciples such as Zǐyóu, Zǐxià, Yánhuí, Mǐnzǐqiān, and the numerous thousands of disciples, they also took refuge outside, following this great sage as their master.

是大聖大賢之人不得其位，不逢其時，托寄於他國，皆必盡其柔順以奉其在上，而又得大賢大聖之人以為其主，乃可以獲吉也。旅之時義大矣哉者，寄旅於他國，托跡於外，處之最難，於道尤重，故聖人於此嘆美之，惟大聖大賢之人可以為之也。

It can be seen that even great sages and virtuous persons, when they do not obtain official positions and encounter unfavorable times, and have to rely on other countries, must still be obedient and serve those above them. At the same time, they must also find a great sage or virtuous person as their master to rely on, in order to attain auspiciousness. The Commentary on the Judgment exclaims, "The significance of the concept of traveling is indeed great!" because living in another country and being in a foreign place is the most difficult situation, and it is especially important in terms of principle. Therefore, the sage praises this: only great sages and virtuous persons can achieve this.

象曰：山上有火，旅。君子以明慎用刑而不留獄。

The Image Commentary says: Fire burning on a mountain, this is the symbolic image of the Hexagram of Travel. The superior person takes this as a model, applying punishment with both clarity and caution, and ensuring that cases are not left pending or delayed.

義曰：火性炎上，而火在山上，燎於物，其勢不能久留，是旅之象。君子觀此象，當明慎用其刑罰而無留滯其獄。何則？夫刑者，斷人肌膚，傷人骨髓，死者不可復生，斷者不可復續，故君子當明顯審慎而用刑罰，辨其情偽，正其枉直，使無至於失法；又不可重傷其民，使繫獄者無至於留滯也。

Hu Yuan explained that fire's nature is to burn upward. When fire spreads across a mountain, burning grass and trees, its momentum cannot last long, which corresponds to the image of a traveler in exile. The gentleman should observe this hexagram and apply punishment with clear discernment and caution, ensuring that lawsuits are not delayed or accumulated. Why is this so? Punishment involves cutting into a person's flesh and injuring their bones; once someone is dead, they cannot be revived, and once something is severed, it cannot be restored. Therefore, the gentleman must clearly and meticulously apply punishment, distinguishing the truth from falsehood and determining right from wrong, without losing the principles of law. At the same time, he should not repeatedly harm the people, ensuring that those in custody are not detained for too long.

初六：旅瑣瑣，斯其所取災。象曰：旅瑣瑣，志窮災也。

The Line Statement of Chou Liu says: Being away from home and engaged in trivial and base affairs, this is the reason for the calamity he himself brings upon himself. The Image Commentary says: Being in a state of wandering and involved in trivial and base matters, calamity comes from the exhaustion of one's aspirations.

義曰：瑣瑣者，細碎煩屑之謂也。夫羈旅之道雖尚柔順，然亦不可過。今此初六以柔順之質居一卦之下，是自處卑賤之地，而為貧賤所動其心，故為猥細瑣屑之事，苟容於人，苟合於世。斯，此也。言既失其居，托跡於他國，而為瑣屑之行如此，則人皆賤之，眾皆棄之，是自取災咎之道。象曰旅瑣瑣志窮災者，言初六居旅之時而為卑賤動其心，其道不通，其志窮困，是以取災也。

Hu Yuan explained that "suo suo" describes something trivial, messy, and contemptible. Although the path of a traveler values gentleness and compliance, gentleness should not be excessive. Now, initial six, with a gentle and compliant nature, is placed at the very bottom of the hexagram, positioning itself in a lowly status. Its mind is disturbed by poverty and lowly circumstances, leading to various trivial and contemptible actions, constantly accommodating others and conforming to the world. "Si" means "this." This refers to the fact that since he has already lost his place of security and is living in another country, and his behavior has become so trivial, everyone looks down upon him, and all people abandon him. This is precisely the way to invite misfortune. The Image Commentary says, "Traveler trivial and contemptible, will lead to disaster of exhausted aspirations," meaning that initial six, in the situation of being a traveler, is disturbed by its low status and thus loses its determination, the path is blocked, and aspirations are exhausted, hence inviting disaster.

六二：旅即次，懷其資，得童僕貞。象曰：得童僕貞，終無尤也。

The Line Statement of the Second Line says: A traveler staying away from home can find a suitable inn to stay in, has money with him, and is accompanied by a loyal and trustworthy servant. The Image Commentary says: Having a loyal and trustworthy servant, one will ultimately not have any mistakes or worries.

義曰：即，就也；次，舍也；資，貨也。言羇旅之道既尚其柔順，而六二以陰居陰，履得其正，而處下卦之中，是羇旅之時託身寄跡於他國，而能盡柔順之質，得中正之道：柔而不失其中，順而不失其正，在上位而不至驕，在下位而不至慢，為眾所與。如此，是於羇旅之時能即就其次舍以安身，懷蓄資貨以厚備，不失其所之謂也。童僕者，盡其至順以事其主也，是得此至順之正道也。

Hu Yuan explained that "ji" means to go nearby, "ci" refers to a lodging for travelers, and "zi" means provisions and money. The way of traveling in exile inherently values gentleness and compliance. The Sixth line in the Second position, being a yao of yin in a yin place, is in the correct position and also occupies the central position of the lower trigram. This is precisely the situation of a traveler in a foreign land who can fully embody gentleness and also align with the principle of central correctness: gentle without losing measure, respectful without losing uprightness, neither arrogant when in a high position nor lazy when in a low position, thus earning the approval of others. In this way, during his travels, he can stay nearby in a lodging to settle himself, and store provisions to seek sufficiency, which is called not losing his proper position. As for "tongpu," it refers to servants who serve their master with the utmost gentleness. The Sixth line in the Second position has also attained this highest principle of gentleness.

象曰得童僕貞終無尤者，夫聖賢君子之人必有剛正之徳，然後可以免其尤患。今二所以能免者，蓋古之人可以屈身而伸道，不可以屈道以伸身。今旅之時失其所居，是其道不得以通，而二能盡柔順中正之道，故尤患所以無也。

The Image Commentary says, "Having a loyal servant who is steadfast, there will be no blame in the end." Generally speaking, sages and virtuous men must possess strong and upright virtue in order to avoid faults and calamities. Now, although the Second line is a yao of Yin and weakness, it can still avoid misfortune, because the principle of the ancients was to be willing to委屈 oneself in order to uphold righteousness, rather than to委屈 righteousness in order to elevate oneself. In times of hardship and wandering, having lost one's place of stability, one's way naturally cannot be carried out. However, the Second line is able to practice the principle of flexibility and uprightness to the utmost, so that blame and calamity do not come upon him.

九三：旅焚其次，喪其童僕，貞厲。象曰：旅焚其次，亦以傷矣。以旅與下，其義喪也。

The third line statement says: A traveler staying away from home finds his lodging burned down and loses his servant, even self-restraint brings danger. The image commentary says: In a state of wandering, one's dwelling is set on fire, which is truly sorrowful; to act as a traveler yet to associate with those below, by principle, there must be loss.

義曰：居旅之時必尚柔順之道，今九三以陽居陽，處下卦之上，是務剛亢者也。夫託身寄跡於外，是失其居而志不通矣，而三反為剛亢之行，則眾所不與，故其次舍必見焚燬而不得安居也。

Hu Yuan explained that in times of being away from home, one must value gentle and compliant ways. Now, the Nine in the Third is a yang line in a yang position, and it is at the top of the lower trigram, representing a person who is overly strong and lofty. Being away from home, he has already lost his place of rest and his aspirations are not realized. Yet the Nine in the Third acts with strength and arrogance, so everyone refuses to be close to him. Therefore, the inn where he stays will certainly be burned down, and he will have no place to rest.

九三既為剛亢之行，為眾所不與，而上又無應，進退皆失其所，以下近於六二欲親比之，是始務剛亢而後失其所欲，求於上又失其童僕事主柔順之正道，是為旅而焚其次舍，喪失柔順之道，則眾人所共疾之，危厲之道也。象曰旅焚其次亦以傷矣者，言居旅之道已失其所而復焚其次舍，是亦可傷悼矣。其義喪者，以旅之道而反與於下，自取喪亡也。

Nine in the Third is already acting with strong and lofty movement, and everyone does not support it. Above, there is no responding line to support it, so it has lost its support in both directions. It is closely below Six in the Second, wanting to connect with it through 'comparison'—comparison refers to the relationship between adjacent lines that are close and supportive. However, due to its previous excessive strength, even this wish has been abandoned. It seeks upward but finds no support, and has also lost the proper path of gentle obedience, thus becoming a traveler who burns his lodging and loses the path of gentleness. Everyone detests it, which is a dangerous situation. The Image Commentary says, 'Traveler burns his lodging, which also causes injury,' meaning that being a traveler already means losing a home, and then burning one's own dwelling is truly painful. It says, 'Its meaning is lost,' meaning that being a traveler and trying to connect with those below is like inviting one's own loss.

九四：旅于處，得其資斧，我心不快。象曰：旅于處，未得位也。得其資斧，心未快也。

The fourth line statement says: Being away from home, I have finally found a place to rest, and I have also obtained money and an axe, yet my heart is still not at ease. The image commentary says: Finding a place to rest on the journey is because one has not yet attained a proper position; obtaining money and an axe still leaves the heart uneasy.

義曰：處者，止息之地也；資，貨也；斧，斷也。言四以剛陽之質居於陰位，是有柔順之節，居剛而不為亢者也。處上卦之下，盡謙順之道，故旅之時可以得其止處者而不失其所也。然猶不及六二有大中之徳，故安然就其居之次，故此但得止息之地也。

Hu Yuan explained that "处" means a place to rest and stay, "资" refers to wealth, and "斧" signifies the meaning of decision-making. Nine in the Fourth, with its yang strength, occupies a yin position, indicating it has a gentle and restrained nature. Although it is yang, it does not become overly exuberant. It is located at the lowest position of the upper trigram, thus being able to fully embody the way of humility and gentleness. Therefore, when staying in a foreign place, it can find a place to rest without being without a place to return to. However, it is still not as good as Six in the Second, which is in the center and possesses great virtue of the middle. Six in the Second can comfortably stay in its own inn, while Nine in the Fourth can only obtain a temporary resting place.

得其資斧者，四雖未得其位，然能盡其柔順之道，不為髙亢之行，故可以安處而得其資貨，又有剛明之徳可以自斷也。其心不快者，言雖得其止息資貨，然所居不得其中，未得其位，則進退動止不遂其心志。象曰旅于處未得位也者，言四雖得止息之處，亦未得其位也。心未快者，雖得其資貨而能斷，然未得其位，未遂其志，故心所以未快也。

The explanation of "having the means to proceed": Nine in the Fourth has not attained a proper position, yet it fully practices the principle of yielding and humility, avoiding arrogant behavior, thus being able to maintain stability and gain wealth, while also possessing the virtue of firmness and clarity. The explanation of "my heart is not at ease": although it has found a place of rest and obtained wealth, its position is not in the center and does not match its role, so its actions in moving forward or retreating cannot be entirely satisfactory. The Image Commentary says "traveling in a place, not yet in position," meaning that Nine in the Fourth, although having a place to rest, has not yet attained the proper position; it says "the heart is not at ease," meaning that although it has wealth and can make decisions, it still occupies an inappropriate position and has unfulfilled aspirations, hence feeling consistently dissatisfied.

六五：射雉一矢亡，終以譽命。象曰：終以譽命，上逮也。

The Line Statement of the fifth line says: Shooting a mountain chicken, he missed an arrow, yet ultimately gained reputation and an honorable appointment. The Image Commentary says: Ultimately gaining reputation and an appointment is because the superior person has bestowed benefits upon him.

義曰：此一爻以陰柔之質居上卦之中，有大中之道、巽順之德，而居於羇旅，所謂柔得中乎外而順乎剛者也。且雖有柔順中正之徳，然寄身托跡於外，方知其所親比者寡，而未嘗固必其所求，不必志其所得，猶人之射雉，但以一矢而射之，其得失未可知也。然其執節守道，不為困窮貧賤之所動，而秉其中正柔順之徳，雖一時至於亾矢而不得，亦終有可嘉美之譽、尊顯之命而隨之。

Hu Yuan explained that this line, with its yin and soft nature, occupies the central position of the upper trigram, possessing the great middle way and the virtue of humility and gentleness. It is situated in a state of being away from home, which corresponds precisely to the line described in the Commentary on the Judgment as "yin attains the middle in the outer position and is in harmony with the firm and strong." Although it possesses the virtue of softness, correctness, and gentleness, it is in a position of being away from its native place, thus realizing that few people are close and supportive. Therefore, it does not forcefully pursue desires or cling to the certainty of success, just like a person shooting at a mountain chicken, who fires only one arrow, uncertain whether it will hit its mark. Yet it maintains its integrity and does not waver in its aspirations despite hardship and poverty. It consistently upholds the virtues of correctness, gentleness, and harmony. Even if it misses the shot and gains nothing at the moment, in the end, it will still receive commendation and be appointed to a position of honor and prominence.

故孔子羇旅於周末，歴聘於諸國，亦未嘗必有所求，故有行可之仕，有際可之仕，有公養之仕。行可之仕者，言但於時可以庶幾行道則從之；際可之仕者，言但以其君交際之得其道則從之；公養之仕者，言於其國養待之得其禮則從之。

Therefore, Confucius traveled from state to state during the late Zhou dynasty, visiting various princes, but did not insist on anything. The Mencius records three situations in which Confucius accepted official positions: first, "seeking office when he saw that the way was still possible to be practiced," second, "seeking office when the ruler was in harmony with him according to propriety," and third, "seeking office when the state provided proper hospitality." The first refers to accepting office when there was still hope of promoting the Way. The second refers to accepting office when the ruler was in proper relations with him. The third refers to accepting office when the state offered proper treatment to guests.

是其歴聘天下而未嘗固必其所求，然而所居之國必與聞其政。故子禽問於子貢曰：「夫子至於是邦也，必聞其政，求之與？抑與之與？」子貢曰：「夫子溫良恭儉讓以得之。夫子之求之也，其諸異乎人之求之與？」是言孔子有此盛徳，而於羇旅動止得其中，不固必其所求，而自以為嘉美之譽、尊顯之命也。象曰終以譽命上逮也者，上言上九也。六五為羇旅之人而能盡柔順之節以奉於上，故為上所信而有尊顯之命及之也。逮，即及也。

It is evident that Confucius traveled extensively without forcing his way, yet whenever he arrived in a country, he was always able to participate in and hear about its political affairs. Therefore, the "Analects" records that Zi Qin asked Zi Gong: "Our Master, whenever he goes to a country, always hears about its political matters. Does he seek it out himself, or do people tell him about it?" Zi Gong replied: "Our Master gains it through the five virtues of mildness, kindness, respectfulness, frugality, and humility. His way of seeking is probably different from others." This means that Confucius possessed such great virtue that in his travels, his every action conformed to the middle path, without forcing anything. Thus, good reputation and high official appointments naturally came to him. The "Image Commentary" says, "Finally achieving a glorious reputation and appointment, reaching the highest position," where the "upper" refers to the top line, "Nine at the Top." The line "Six in the Fifth," being a traveler, was able to fully observe the virtue of yielding and serving those above, thus gaining the trust of the superior, and receiving the honor and appointment. "Dai" means to reach or attain.

上九：鳥焚其巢，旅人先笑後號咷，喪牛于易，凶。象曰：以旅在上，其義焚也。喪牛于易，終莫之聞也。

The line statement of the Upper Ninth says: A bird's nest is burned, and a traveler first laughs and then wails aloud; a cow is lost in an open place, which is ominous. The image commentary says: To be in a position of authority while being a traveler, by reason should be burned; to lose a cow in an open place, in the end no one is willing to tell him about it.

義曰：巢者，鳥之所居，最在於上也。夫羇旅之道貴在謙下柔順，而上九以剛陽之質處上卦之極，無巽順之道而為髙亢之行。行於羇旅，所親比者寡少，而反為髙亢居眾人之上，則眾人之所共疾而欲害之。既眾人慾害之，則必失其所居而不得其安，如鳥之巢而見焚也。

Hu Yuan explained that a nest is where birds dwell, located at the highest place. The way of being a guest in a foreign land is most precious when one is humble and gentle. However, the upper nine, with its yang strength, resides at the top of the upper trigram, lacking the way of humility and gentleness, and behaves proudly and arrogantly. When one is a guest away from home, those who can be close and rely on him are already few, yet he behaves haughtily above all others, so everyone detests him and wants to harm him. Since everyone wants to harm him, he must surely lose his dwelling and be unable to find a place to stay, just like a bird's nest being burned down.

旅人先笑後號咷者，言旅之時托跡於外而得處眾人之上髙顯之位，則自為尊貴之極，故其心自喜而先笑；至於為眾人之所疾，以及焚巢喪位而不得安居，故後號咷也。喪牛于易凶者，牛者至順之物，言上九以剛陽而居卦之極，自為髙亢之行，而喪失其柔順之道於平易之間，故有凶也。

The phrase "The traveler first laughs then wails" means that someone living in exile unexpectedly attains a prominent position above others, believing himself to be extremely esteemed, so he first secretly rejoices and laughs aloud. But when he is eventually despised by others, his dwelling is burned and his position is taken away, leaving him homeless, he then wails in despair. The phrase "Lose an ox in ease, calamity" refers to the ox being the most gentle of animals. This indicates that the top line, being yang and occupying the highest position in the hexagram, acts arrogantly, and in the midst of ordinary circumstances without defense, loses his gentle virtue, thus encountering calamity.

象曰以旅在上其義焚也，以旅居人之上，於義自當焚也，又況恃剛亢之質以處之者哉！喪牛于易終莫之聞也者，言處髙亢之地而身無巽順之道，雖有過惡之事而人無敢言之者，故曰莫之聞，而至於焚巢後號咷之凶也。

The Image Commentary says, "With a traveler in a superior position, its meaning is burning." Being in a superior position as a traveler, by nature he should be subject to burning, and even more so, since he relies on a strong and lofty disposition. It says, "Losing cattle in ease, ultimately no one hears about it," meaning that he is in a lofty position without humility or gentleness. Even if he has faults or evil deeds, no one dares to speak up, hence "no one hears." Eventually, he falls into the calamity of his nest being burned and crying in despair afterwards.

巽：小亨，利有攸往，利見大人。

The Hexagram Statement of 《Xun》 says: Humility and obedience can only bring small success, it is appropriate to go somewhere, and appropriate to go and see a great man of virtue and position.

義曰：按《序卦》云「旅而無所容，故受之以巽」。巽者，入也。蓋言凡人之為羇旅，託身於外，比己者寡，若不巽順則無所入，是必有巽順之德，然後有所入。然謂巽者，以其巽體是風。夫風者，然無狀，不知所至之地，無所不入，故曰巽。

Hu Yuan explained that according to the "Xu Gua Zhuan" "When one is a traveler without a place to stay, it is followed by Xun." A person who is traveling and has no place to stay is followed by the Xun hexagram. Xun means to enter. This means that when a person is a traveler, living away from home, there are few people close to him. If he is not humble and submissive, he will have no place to stay. Therefore, one must first have the virtue of humility and submission, then he can enter. The reason it is called Xun is because the hexagram Xun symbolizes wind. Wind has no fixed form and does not know where it will go, yet it can enter everywhere, so it is called Xun.

小亨者，夫立大事、立大功、欲成天下之業者，必須有剛健之徳、果斷之心，勇於所行，然後有所立，其志得以大通，其道得以大行。今此巽卦全用巽順，有傷於柔懦，其道不得以大行也，故但小亨而已。

As for "small success" (小亨): Those who wish to establish great undertakings, achieve great accomplishments, and complete great endeavors must possess strong and vigorous virtue and resolute determination. They must be brave in taking action, only then can they establish something and have their aspirations widely realized and their principles widely implemented. Now, the Xun hexagram relies entirely on humility and obedience, which inevitably leads to weakness and timidity. Its principles cannot be widely practiced, so it can only speak of small success.

利有攸往者，夫人剛健果決之性，或傷於暴而過於中道，則所往之地必無所措置，必無所詳審，是以必無所利矣。今此巽卦能用巽順，則是所往當獲所利也。利見大人者，夫人以柔順之道，雖為能順於人而有利攸往，然其全用柔順則失於太弱而不能自斷，故必利見大有徳之人以斷決之，使一歸於中正也。

As for "beneficial to go forward": if a person is overly strong and resolute, they may become impetuous and exceed the middle path. In such a case, no matter where they go, they will not arrange things properly or consider matters thoroughly, and thus there will be no benefit. Now, with the卦 of Xun, which understands the use of humility and obedience, going forward can bring benefit. As for "beneficial to see a great man": although a person who follows a gentle and compliant path can adapt to others and find advantage in moving forward, relying entirely on gentleness may be too weak, and they may be unable to make decisions on their own. Therefore, they must consult a great man of high virtue, who can make decisions for them, ensuring everything is in the middle and upright.

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。

The Commentary on the Judgment says: The upper and lower trigrams are both Xun, symbolizing the repeated proclamation of orders; the yang lines are able to be humble and compliant while occupying the central and upright positions, thus enabling their aspirations to be carried out; the two yin lines are both obedient to the yang. Therefore, there is a small degree of success, favorable for going forward, favorable for encountering a great person of virtue and position.

義曰：重巽以申命者，此明巽之義也。言上下二體皆為巽體，故曰重巽。聖人法此重巽之道以申行命令，不可止利於一身、便於一方，必順天下之心，合天下之慾，若風之所行，天下萬物至纎至悉莫不被之也。

Hu Yuan explained that the phrase "chong xun yi shen ming" is meant to clarify the meaning of the Xun hexagram. Since both the upper and lower trigrams are Xun, it is called chong xun. The sage took this principle of repeated humility and submission as a model to repeatedly emphasize decrees: decrees should not benefit only oneself or a particular party, but must conform to the wishes of the people and meet their expectations, like the wind that passes over all things. No matter how minute or trivial the things in the world may be, none are left untouched by it.

剛巽乎中正而志行者，此指九五而言也。夫九五以剛陽之質處巽之體，又居上卦之中，以陽居陽，履得其中正之位，居於至尊而又巽順，所行得其中，所履得其正，則其志大行，其發號施令則天下之人無不順者也。柔皆順乎剛者，柔謂初六、六四也，皆以柔順之質處巽體之下，而皆上順於剛陽之爻，是以下而奉乎上，以卑而奉乎尊也。

The statement "It is the strong and flexible (巽) in the center and correct position that enables the will to be carried out" refers to the nine five (九五). The nine five, with its yang strength, is located in the center of the xun trigram and also occupies the central position of the upper trigram. It is a yang line in a yang position, thus standing exactly on the center and correct position. Although it is in the supreme position, it remains humble and obedient, acting in accordance with the middle path and residing in the correct way, thus enabling its aspirations to be fully realized. Once it issues orders, all under heaven will comply. The statement "The flexible ones all obey the strong ones" refers to the initial six (初六) and the sixth four (六四). These two lines, with their flexible and obedient nature, are located at the very bottom of their respective xun trigrams and obey the yang lines above them. This represents the idea of those below serving those above, and the humble serving the honored.

是以小亨利有攸往利見大人者，言上有柔順之徳而順於眾，復引此彖辭而結之也。言九五以剛而居於巽體之中，初六、六四能執柔順之道以下而奉於上，全任柔順，不能大有所為，是以得其小亨，而所往之地、所入之處皆有所合。然其性巽順而傷於過柔，所申之命令、所行之事不能大有所成，是必利見大有徳之人以果斷而決白之，然後所申之命令、所行之事施之於人莫有不順之者，如風之及於物罔有不入者也。

The statement "Thus, it is smallly prosperous, beneficial to go somewhere, beneficial to see a great person" is because the superior position holds the virtue of flexibility and obedience, and thus顺应 the people. The Commentary on the Judgment then reuses the Hexagram Statement as a summary. This means that the Nine in the Fifth (nine five) is located in the middle of the Wind trigram with a yang strength, while the Six at the Beginning and the Six in the Fourth hold to the path of flexibility and obedience, serving those above from below. If entirely dependent on flexibility and obedience, one cannot achieve great success, thus only achieving small prosperity, yet the direction to go and the gate to enter are still acceptable. However, its nature is overly flexible and humble, so the policies it declares and the affairs it promotes cannot achieve great success. Therefore, it must see a great person of high virtue, who can decisively decide and clarify matters. Only then can the policies and affairs be applied to people, and no one will be disobedient, just as the wind reaches all things without any place being unable to be penetrated.

象曰：隨風，巽。君子以申命行事。

The Image Commentary says: The wind follows one another, rising in successive waves, which is the symbolic representation of the Hexagram of Wind. The gentleman takes inspiration from this to repeatedly clarify decrees and carry out affairs.

義曰：隨，順也。夫巽之體上下皆巽，如風之入物，無所不至，無所不順，故曰隨風巽。君子法此巽風之象，以申其命、行其事於天下，無有不至而無有不順者也。

Hu Yuan explained that "following" means "to be in harmony." The hexagram of Xun, with both upper and lower trigrams being Xun, resembles the wind entering all things, reaching everywhere and bringing harmony everywhere. Therefore, it is said "following the wind, Xun." A gentleman takes the image of this Xun wind as a model, making his decrees clear and his affairs carried out throughout the world, thus achieving the state where nothing is unreachable and nothing is not in harmony.

初六：進退，利武人之貞。象曰：進退，志疑也。利武人之貞，志治也。

The Line Statement for the first line says: Neither advancing nor retreating is appropriate; it is suitable to hold firmly to the right path like a brave warrior. The Image Commentary says: Alternating between advancing and retreating indicates uncertainty in the mind; it is appropriate to follow the steadfastness of a warrior because one should regulate the mind to be upright.

義曰：此一爻以陰柔之質居巽之體，在一卦之下，是至卑者也。既處於卑而又上承於眾剛，則是柔弱怯懦，遲疑猶豫，不能自決，而或進或退，無所定也。武人者，剛武之士也。言凡人有剛則必濟之以柔，有柔則必濟之以剛，使剛柔之道皆得其中，然後事可以成，道可以行。

Hu Yuan explained that this line, with its yin and soft nature, is located in the Xun hexagram, and also at the very bottom of the entire hexagram, which is the most humble position. Already being in a low position, it must also bear the weight of many yang lines above, thus appearing weak, timid, hesitant, and indecisive, unable to make up its own mind, sometimes wanting to advance and sometimes wanting to retreat, uncertain of its course. The term 'wu ren' refers to a strong and brave person. If a person is naturally strong and brave, he must be tempered with gentleness; if he is naturally gentle, he must be supplemented with strength, so that both strength and gentleness are in proper balance, then things can be accomplished and decisions can be carried out effectively.

今初六以陰柔之質，復在一卦之下，又居巽體，是全用柔巽者也。既全用柔巽，是以有進退之疑，故利在武人之正，用其剛健之德、果敢之志，勇於行事，使所行之事、所施之道剛柔相濟，皆得其中，然後可獲其吉也。象曰利武人之貞志治也者，夫既柔弱怯懦而不能自決，則於身亦不能自治；既不能自治，安能治於人哉？故必用其剛武之徳相濟而行，則可以治正其志而及於人也。

Now, the line "Six at the Beginning" is characterized by yin and softness, and it is located at the very bottom of the entire hexagram, within the body of the trigram Xun (Wind). This line is entirely composed of softness and compliance. Because it is entirely soft, there is uncertainty about moving forward or retreating. Therefore, the beneficial approach is to follow the righteous path of a warrior: to display the virtue of strength and active movement, to have resolute and decisive will, to be courageous in action, and to ensure that the affairs and paths undertaken are balanced between softness and strength, conforming to the middle way. Only then can one achieve auspiciousness. The "Image Commentary" says, "It is beneficial for the warrior to be steadfast," meaning that if one is weak and timid to the point of being unable to make decisions on one's own, one cannot even manage oneself. If one cannot manage oneself, how can one govern others? Therefore, one must first balance with the virtue of strength and courage before taking action, in order to properly regulate one's own will and then extend this to others.

九二：巽在床下，用史巫紛若，吉，無咎。象曰：紛若之吉，得中也。

The Line Statement of Nine in the Second says: Humility to the point of crouching beneath the bed, if used to serve the gods, will bring many blessings from the priests and shamans, resulting in good fortune without error. The Image Commentary says: The good fortune coming in abundance is because Nine in the Second is in the center and has the proper measure.

義曰：床者，卑猥之地。蓋此一爻本有剛陽之質而居於巽體，又處陰柔之位，是其謙巽過甚而所行於卑猥之地，不得其中道者也。用史巫紛若吉者，言此爻巽順過甚，以甚巽而施之於身、接之於人，則事必不立；而施於事神，則可以無咎。

Hu Yuan explained that the place beneath the bed is a lowly and trivial position. This line originally possesses the quality of yang strength, yet it is situated within the body of Xun and occupies a yin position, thus showing excessive humility and leading to a state of triviality, which is not in accordance with the middle way. The statement "using the spirit and the shaman, it is auspicious" refers to this line's excessive humility. When such excessive humility is applied to oneself or in dealings with others, things will certainly not succeed. However, if it is used in serving the divine, there will be no mistake.

史巫者，史即祝史也，巫即巫覡之人，皆所以道人之言以告於鬼神，而復道鬼神之意以達於人者也。言九二既巽順過極，失於中道，惟是用以事鬼神則可也。夫事鬼神者必盡其至誠，巽其言辭，以使精誠上通，則明靈降監，福祉來應，紛然眾多，以獲其吉而無咎也。象曰紛若之吉得中也者，言本以剛健之徳而反居陰柔之位，是失其中道，然施之以事鬼神，則得其中矣。

The term "shi wu" refers to "historians" and "shamans." "Shi" are those who manage rituals and prayers, while "wu" are male and female shamans. They both serve as intermediaries, conveying human words to spirits and gods, and transmitting the messages of spirits and gods to people. This passage explains that the second line, "nine two," is overly humble and has lost the middle path, making it appropriate only for serving spirits and gods. Those who serve spirits and gods must exert their utmost sincerity, speak in a respectful manner, and convey their sincere intentions to the divine. Thus, the spirits descend to observe, and blessings follow one after another, coming in abundance, leading to a fortunate outcome without any mistakes. The "Image Commentary" states, "Fen ruo's good fortune is due to being in the middle," meaning that although the second line possesses a strong and vigorous virtue but occupies a yin and soft position, which is losing the middle path, using this excessive humility in serving spirits and gods turns it into an appropriate and proper action.

九三：頻巽，吝。象曰：頻巽之吝，志窮也。

The Line Statement of Nine in the Third says: Worrying and forcing oneself to be humble and compliant, which is regrettable. The Image Commentary says: Forcing oneself to be humble and compliant is regrettable because one's aspirations have reached an impasse.

義曰：頻者，頻蹙憂愁之貌。九三以剛陽之質又處剛陽之位，復在一卦之上，是其全剛亢而不能巽者也，居巽之時失其謙巽之道矣。然而上為六四之所憑陵，下乘九二之剛，然九二雖是剛徳，蓋居於陰位，亦得巽順之道。今九三則是上承六四，下乗九二，勢不自得，是以舍其剛亢之道，不得已而為柔巽，屈其心志，憂愁然不得已而為之，非出於至誠，如是亦可鄙吝者也。

Hu Yuan explained that "pin" refers to the appearance of frowning and worrying. Nine in the Third, with its yang strength and occupying a yang position, is located at the top of the lower trigram, making it entirely strong and exalted, unable to be humble and yielding. At the time of the trigram Xun (Wind), it has abandoned the principle of humility. However, it is suppressed above by Six in the Fourth and rides over Nine in the Second below. Although Nine in the Second possesses yang strength, it is in a yin position and thus also follows the way of humility. Now, Nine in the Third has to accept Six in the Fourth above and overstep Nine in the Second below, thus being in an awkward position. Therefore, it is forced to abandon its strong and exalted manner, and reluctantly display a yielding appearance, bending its will and frowning and worrying in a forced way, which is not sincere. Such a display of humility is therefore deserving of contempt and regret.

六四：悔亡，田獲三品。象曰：田獲三品，有功也。

The Line Statement of the Fourth Line says: Regret disappears, and hunting yields three kinds of game. The Image Commentary says: Hunting yields three kinds of game, indicating there is merit.

義曰：六四以陰居陰而又居巽之體，亦謙巽過甚，而又行不得其中，是以有悔也。然以陰居陰本得其正，而上承九五之君，竭其志誠，盡其巽順以奉其上，故得悔亡。且孔子曰「事君盡禮，人以為諂也」，言人之事君其柔巽過甚而見疑，然不可以見疑而變其志，當盡其巽順之節，不失其為臣之道以奉於上。

Hu Yuan explained that the line six in the fourth holds a yao of yin in a yin position, and is also within the trigram Xun, thus being overly humble and not following the middle path, so it originally has regret. However, since it holds a yin in a yin position, it is proper, and it also serves the ruler nine in the fifth above it with sincerity, practicing utmost respect and filial piety in serving the sovereign, thus the regret disappears. Confucius said in the Analects, "When serving the sovereign with proper rites, people think you are being fawning." This means that if a minister is overly respectful to the sovereign, people may suspect him of flattery. However, one should not change one's principles because of suspicion; one should still maintain the proper degree of respect, not losing the way of a minister in serving the sovereign.

承流宣化，奉君之威權，行君之事，所行必有成功，是猶田獵之時而獲其禽獸以充三品之用。三品即一為乾豆，二為賓客，三為充君之庖是也。象曰田獲三品有功也者，言六四雖始有悔，然能竭其巽順以承事於君，則所行之事必有成功，如田獲三品之禽也。蓋大臣之事君，若不以恭巽至正之道而尚於諂詖佞媚之行，則不可免其誅戮之禍，況於悔乎？於此盡其巽順而不失其正，則可以悔亡而有其功也。

Carrying out the teachings of the sovereign and proclaiming them, executing the sovereign's authority, and handling the sovereign's affairs will certainly result in success, just like hunting game that can be used for three purposes. The three categories refer to the first being dried meat for ancestral temple worship, the second for entertaining guests, and the third for filling the royal kitchen. The Image Commentary says, "Hunting yields three kinds of game, indicating merit," meaning that although the sixth line in the fourth position initially has regret, if one diligently serves the sovereign with respect and propriety, the affairs will certainly succeed, just like hunting and obtaining three types of game. A minister serving the sovereign, if he does not follow the path of respectful and upright conduct, but instead favors flattery and deceitful behavior to gain favor, he will not even be able to avoid punishment, let alone mere regret. Here, if one can fully demonstrate respect without losing righteousness, he can eliminate regret and establish merit.

九五：貞吉，悔亡，無不利，無初有終，先庚三日，後庚三日，吉。象曰：九五之吉，位正中也。

The Line Statement of the Fifth Line says: If one maintains correctness, it will be auspicious, regret will vanish, and there will be no disadvantage; initially not smooth but ultimately with a good result; declaring it three days before the day of Geng and reminding again three days after, it will be auspicious. The Image Commentary says: The reason the Fifth Line is auspicious is because its position is both correct and central.

義曰：言九五處人君之位，為巽之主，當以謙順之德下接於臣。今五以剛陽之質復處剛陽之位，失於太剛，無柔順之道，所以有悔也。然以居中正之位，有剛明之才，而不失其治天下之道，故獲吉而悔亡；既獲吉而悔亡，則所往無不利矣。無初有終者，言五始以剛強之道，無巽順之徳以接於下，不能感悅於人心，所以無初也；然而有剛明中正之德，得所以治天下之道，故有終也。

Hu Yuan explained that the Nine in the Fifth occupies the position of the ruler, being the main line of the Xun hexagram, which should embody the virtue of humility and gentleness to receive ministers. Now, the Nine in the Fifth, with its yang strength, is in a yang position, thus being overly strong and lacking the way of gentleness, leading to regret. However, it is in the central and upright position, possessing the ability of strength and clarity, without losing the correct path of governing the world, thus achieving auspiciousness and the regret disappearing. Since it has both good fortune and no regret, there is no disadvantage in whatever it does. The saying "no initial success but final success" means that the Nine in the Fifth initially acted with strength without the virtue of humility and gentleness to receive subordinates, thus failing to move and please people, leading to initial difficulties. But ultimately, it possesses the virtue of strength, clarity, and uprightness, mastering the correct path of governing the world, thus achieving a good ending.

先庚三日後庚三日吉者，凡《易》中言庚甲者，皆十日之名，取申令之義也。甲於五行為木，於四時為春，仁恩之道也，蓋蠱者承衰亂之後，聖人當以仁恩之令拯濟之，故曰先甲後甲。庚者於五行為金，於四時為秋，金主斷割，秋主嚴厲，此巽為風之象，無所不入，主人君之號令。

It says, "Three days before and three days after the day of Geng, it is auspicious." In the Zhou Changes, whenever the day of Geng or the day of Jia is mentioned, it refers to the names of days in the ten heavenly stems. This is taken to mean the repeated clarification of decrees. Jia belongs to wood in the Five Phases and corresponds to spring in the four seasons, representing the way of benevolence and grace. After the decline and disorder described in the Gu卦, the sage should use decrees of benevolence and grace to remedy the situation, hence it says "three days before and three days after the day of Jia." Geng belongs to metal in the Five Phases and corresponds to autumn in the four seasons. Metal signifies cutting off, and autumn signifies severity. The Xun trigram takes wind as its symbol, for wind penetrates everywhere, and it is precisely in charge of the emperor's commands.

言五處人君之位，其發號施令在於當，其賞罰在乎信，使善者知勸，惡者知懼。然賞罰號令之出，將使天下之人皆服從之，固不可驟然而行，故先三日以申諭之，後三日以丁寧之，使民知其號令之必行、賞罰之必信，有所戒懼，則天下大治而吉矣。象曰九五之吉位正中也者，五所以獲吉者，蓋行得其中，履得其正，而不失治天下之道也。

Nine in the Fifth holds the position of a ruler, issuing commands and enforcing rewards and punishments with proper timing. Rewards and punishments should be carried out with integrity, so that those who do good are encouraged and those who do evil are made aware of the consequences. However, once commands and punishments are issued, they must be obeyed by all under heaven. Therefore, they cannot be implemented suddenly. Hence, three days before the庚 day, the commands should be announced clearly, and three days after the庚 day, they should be reiterated. This ensures that the people understand that the commands will be carried out and the punishments will be enforced, making them cautious and respectful. Thus, the world will be well governed and auspicious. The Image Commentary says, "Nine in the Fifth is auspicious because it is in the correct central position." Nine in the Fifth achieves auspiciousness because its actions conform to the middle path and its position is in the correct direction, without losing the fundamental principles of governing the world.

上九：巽在床下，喪其資斧，貞凶。象曰：巽在床下，上窮也。喪其資斧，正乎凶也。

The line statement of the Upper Ninth says: Humble to the point of crouching under the bed, losing money and the axe, to remain unchanged is ominous. The image commentary says: Humble to the point of crouching under the bed is because the position at the top has reached its extreme; losing money and the axe is precisely where the danger lies.

義曰：床下者，卑猥之地也。言上九本有剛明之質，而居重巽之極，處無位之地，是所行謙巽亦過甚而至於卑猥者也。喪其資斧貞凶者，資，貨也，人之才也；斧，斤也，善於斷割。言上九所以至於卑猥者，蓋處無位之地，無剛明之才，又不能斷割以自決其事，故於貞道凶者也。象曰巽在床下上窮也者，處巽之極，其道窮困，以至卑猥也。正乎凶者，上九本有剛明之徳可以自斷，而反處一卦之極無位之地，是失斷割之才於正道而凶也。

Hu Yuan explained that the place beneath the bed is a lowly and trivial position. The line at the top, originally possessing strong and discerning qualities, is located at the apex of the repeated trigrams of wind, and is in a position without official status. Therefore, his humility has gone to an extreme, leading to a state of triviality. The phrase "losing his resources and tools, and encountering misfortune in maintaining uprightness" means that "resources" refer to wealth, symbolizing a person's abilities, while "tools" refer to an axe, symbolizing the ability to make decisive judgments. The reason the line at the top has fallen into triviality is because it is in a position without status, unable to utilize its strong and discerning talents, and also unable to make decisive decisions for its own affairs. Thus, even when adhering to uprightness, it results in misfortune. The Image Commentary says, "Wind in the bed, reaching the extreme of the upper position," meaning that it is at the end of the trigram of wind, having reached a state of destitution, leading to triviality. It also says, "uprightness leads to misfortune," meaning that the line at the top originally had the virtue of strength and discernment, capable of making its own decisions, but instead is at the extreme end of the trigram, in a position without status, equivalent to losing its ability to make decisions, and thus, even in uprightness, it incurs misfortune.