The Great Excess Hexagram

程傳 上陰柔而說體，為說之主。又居感之極，是其欲感物之極也。故不能以至誠感物，而發見於口舌之間，小人女子之常態也，豈能動於人乎？不直云口，而云“輔頰舌”，亦猶今人謂口過曰唇吻，曰頰舌也。“輔頰舌”，皆所用以言也。

Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line at the top is inherently yin and soft, and belongs to Dui, the trigram of joy, making it the main line of joy. Moreover, it is located at the extreme point of感应 (response or感应), indicating that its desire to move others' hearts has reached its peak. Because of this, it cannot offer the utmost sincerity to touch others, and can only focus its efforts on words and speech. This is the usual behavior of those with shallow understanding and ordinary women, how could it truly move others? The line statement does not directly mention the word 'mouth,' but instead says '辅颊舌' (supporting the cheeks and tongue), just as modern people refer to faults in speech as '唇吻' (lip and tongue) or '颊舌' (cheeks and tongue). '辅颊舌' refers to three parts of the body used for speaking.

集說 王氏弼曰：“輔頰舌”者，所以為語之具也。“咸其輔頰舌”，則滕口說也。“憧幢往來”，猶未光大，況在滕口，薄可知也。郭氏忠孝曰：《易》稱“近取諸身”，獨《咸》、《艮》二卦言之為詳，而其成終有特異，豈非《咸》極於說，《艮》終於止耶？觀艮其輔，言有序為可知矣。

The collected interpretations cite Wang Bi's view: "Auxiliary cheeks and tongue" are the tools people use for speaking. "Salty its auxiliary cheeks and tongue" refers to opening one's mouth and talking endlessly, merely showing off verbal skill. Even Nine in the Fourth, with its "restless coming and going," is not yet considered broad and enlightened; how much less so here, where it has degenerated into empty talk, its superficiality is evident. The collected interpretations also cite Guo Zhongxiao's view: The "Great Treatise" says that the sage composed the Book of Changes "drawing near from the body," and among these, only the Hexagrams of "Salty" and "Stillness" describe the body parts in the most detail. Moreover, the endings of these two hexagrams are particularly different: this is precisely because the Hexagram of "Salty" ends with "joy," while the Hexagram of "Stillness" ends with "stillness." Looking at the line Six in the Fifth of the Hexagram of "Stillness" which says "Still its auxiliary, speech is orderly," the contrast becomes clear.

總論 鄭氏汝諧曰：卦言感應之理，六爻皆不純乎吉，何也？卦合而言之，爻析而言之，天地感而萬物化生，聖人感人心而天下和平，《咸》之全也。六爻之所感不同，《咸》之偏也。自初至上，皆以人身為象。囿於有我，安能無所不感乎！

In summary, citing Zheng Ruoxie's explanation: The hexagram Xian discusses the principle of mutual感应 (response). However, none of the six lines are purely auspicious. Why is this so? Because a hexagram is viewed as a whole, while the six lines are analyzed individually. The Commentary on the Judgment says, "Heaven and Earth respond to each other, and all things come into being; the sage moves the people's hearts, and the world becomes peaceful." This represents the comprehensive aspect of the hexagram Xian. However, each of the six lines represents a different part and degree of response, which reflects a partial aspect of the hexagram. From the first line to the top line, each line is associated with a part of the human body. Since they are all bound by the concept of "I," how can they possibly encompass all possible responses?

易氏祓曰：“咸”，感也。感以心為主，而偏體皆所感之一。初“咸其拇”。二“咸其腓”，三“咸其股”，五“咸其脢”，上“咸其輔頰舌”，皆感其偏體者也。所感出於心，故皆以“咸”字明之。九四在上下之間，其位在心，故不言咸而言所感之道。

In summary, Yi Fu said: "Xian" refers tosympathetic response, which is governed by the mind, while the various parts of the body are merely the places where thesympathetic response occurs. The line "Xian its toe" refers to the toe being moved by thesympathetic response, "Xian its calf" refers to the calf, "Xian its thigh" refers to the thigh, "Xian its back" refers to the back, and "Xian its cheek and tongue" refers to the cheek and tongue. All these lines describe a particular part of the body being affected by thesympathetic response. Since all thesesympathetic response originate from the mind, each line uses the character "Xian" to indicate thesympathetic response. Only the line nine four, which is located between the upper and lower parts, is situated exactly at the heart. Therefore, the line statement does not say "Xian its some part," but instead directly explains the principle ofsympathetic response itself.

邱氏富國曰：《咸》六爻以身取象，上卦象上體，下卦象下體。初在下體之下為“拇”，二在下體之中為“腓”，三在下體之上為“股”，此下卦三爻之序也。四在上體之下為心，五在上體之中為“脢”，上在上體之上為口，此上卦三爻之序也。龔氏煥曰：《咸》以人身取象，與《艮》卦相類，但《咸》感《艮》止，感者動而止者靜，故《咸》諸爻，不如《艮》吉多而凶少。

In summary, quoting Qiu Fuguo, the six lines of the Hexagram Xian are all taken as images of the human body. The upper trigram corresponds to the upper part of the body, and the lower trigram corresponds to the lower part. The line Chilu is at the lowest part of the lower body, so it represents the big toe; the line Liuer is in the middle of the lower body, so it represents the calf; the line Jiusan is at the upper part of the lower body, so it represents the thigh—this is the order of the three lines in the lower trigram. The line Jiusu is at the lower part of the upper body, so it represents the heart; the line Jiwu is in the middle of the upper body, so it represents the flesh on the back; the line Shangwu is at the uppermost part of the upper body, so it represents the mouth—this is the order of the three lines in the upper trigram. In summary, quoting Gong Huan, the Hexagram Xian uses the human body as an image, similar to the Hexagram Gen. The difference is that Xian deals with sensation and Gen deals with stillness; sensation belongs to movement while stillness belongs to stillness. Therefore, the lines of Xian are not as favorable as those of Gen, which have more good outcomes and fewer bad ones.

程傳 《恆序卦》：“夫婦之道，不可以不久也，故受之以恆。恆，久也。”咸夫婦之道，夫婦終身不變者也，故咸之後受之以恆也。咸少男在少女之下，以男下女，是男女交感之義。恆長男在長女之上，男尊女卑，夫婦居室之常道也：論交感之情，則少為親切。論尊卑之序，則長為謹正。故兌艮為《咸》，而震巽為《恆》也。男在女上，男動於外，女順於內，人理之常，故為恆也。又剛上柔下，雷風相與，巽而動，剛柔相

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xugua Zhuan" under the "Heng" hexagram states: "The way of husband and wife cannot be without constancy, hence the "Xian" hexagram is followed by the "Heng" hexagram. Heng means constancy." The "Xian" hexagram discusses the way of husband and wife, and husband and wife should remain unchanged throughout their lives, hence the "Xian" hexagram is immediately followed by the "Heng" hexagram. The "Xian" hexagram has a young son beneath a young daughter, with the male yielding to the female, symbolizing mutual attraction between men and women. The "Heng" hexagram has an elder son above an elder daughter, with male superiority over female, symbolizing the constant way of husband and wife in family life. In terms of mutual attraction, the younger is more intimate; in terms of hierarchy and age order, the elder is more proper and upright. Therefore, the hexagram composed of Dui and Gen is called "Xian," and the hexagram composed of Zhen and Xun is called "Heng." The male is above the female, with the man going out and acting externally, and the woman staying inside and managing the household, which is the normal state of human relationships, hence it is called "Heng." In addition, this hexagram also represents yang strength above and yin softness below, with thunder and wind corresponding and assisting each other, following and then acting. Yang and yin—here the original text is missing, and the "Cheng Zhuan" section ends here.

恆，亨，無咎，利貞，利有攸往。本義 恆，常久也。為卦震剛在上，巽柔在下，震雷巽風，二物相與，巽順震動，為巽而動，二體六爻陰陽相應，四者皆理之常，故為恆。其占為能久於其道，則“亨”而“無咎”。然又必利於守正，則乃為得所常久之道，而利有所往也。

The Hexagram of Constancy says: It is smooth, without fault, favorable to maintain the correct path, and favorable to go forward. Zhu Xi's "Benyi" states: "Heng" means constancy and continuity. In terms of the structure of the hexagram, the Yang hexagram Zhen (Thunder) is above, and the Yin hexagram Xun (Wind) is below; Zhen represents thunder and Xun represents wind, which assist each other. Xun signifies obedience, and Zhen signifies action; together they form obedience followed by action. Moreover, the six lines of the upper and lower trigrams are all in mutual "response" between yin and yang. These four aspects are all constant principles, hence this hexagram is named "Heng." Its "divination statement" is: If one can maintain the correct path for a long time, it will be smooth and without fault. However, one must also take maintaining the correct path as advantageous, thereby truly attaining the path of constancy, and thus it is favorable to go forward.

程傳 恆者常久也，《恆》之道可以亨通，恆而能“亨”，乃‘無咎”也。恆而不可以亨，非可恆之道也，為有咎矣。如君子之恆於善，可恆之道也。小人恆於惡，失可恆之道也。恆所以能亨，由貞正也。故云“利貞”。夫所謂恆，謂可恆久之道，非守一隅而不知變也，故利於有往。唯其有往，故能恆也，一定則不能常矣。又常久之道，何往不利？

Cheng Yi in Yichuan's Commentary on the Changes says: "Heng means constant and enduring. The principle explained in the Hexagram Heng is one that can lead to success. Only when one can maintain constancy and also achieve success can one be said to have no mistakes. If one maintains constancy but fails to achieve success, then it indicates that the path being maintained was not truly constant, and thus leads to error. For example, a gentleman who constantly upholds goodness is following a path that can be maintained; whereas a petty person who persistently engages in evil has abandoned the path of constancy. The reason Heng can lead to success is because it relies on uprightness and maintaining the center. Therefore, the Hexagram Statement says 'favorable to uprightness.' The term 'Heng' refers to a principle that can be practiced over a long period, not to rigidly clinging to one position without adapting to circumstances. Hence, it says 'favorable to going somewhere.' Only by being willing to move forward can one truly maintain constancy; once one becomes stagnant, it becomes impossible to endure. Moreover, the true path of constant and enduring virtue, where can it not lead to success?"

集說 《朱於語類》云：“恆”是個一條物事，徹頭徹尾不是尋常字，古字作，其說象一支船，兩頭靠岸，可見徹頭徹尾。徐氏幾曰：《恆》有二義，有不易之恆，有不已之恆。“利貞”者，不易之恆也。“利有攸往”者，不已之恆也。合而言之乃常道也，倚於一偏，則非道矣。林氏希元曰：唯其不易，所以不已。

The collected interpretations cite Master Zhu's "Collected Sayings" stating: "The character '恒' refers to something that runs from beginning to end, thorough and complete, and is not an ordinary or casual character. Its ancient form (the original text here is missing one character, which should have recorded the ancient form), according to explanation, resembles a boat with both ends resting on the shore, illustrating its meaning of continuity from start to finish. The collected interpretations also cite Xu Ji's statement: The hexagram '恒' contains two meanings, one is 'unchanging' constancy, and the other is 'uninterrupted' constancy. The hexagram statement says 'favorable to uprightness,' referring to the unchanging constancy; it says 'favorable for going somewhere,' referring to the uninterrupted constancy. Only when these two aspects are combined does the true way of constancy emerge; focusing only on one aspect is not the way. The collected interpretations also cite Lin Xi Yuan's statement: precisely because it is unchanging, it can be uninterrupted."

初六，浚恆，貞凶，無攸利。本義 初與四為正應，理之常也。然初居下，而在初未可以深有所求。四震體而陽性，上而不下，又為二三所隔，應初之意，異乎常矣。初之柔暗不能度勢，又以陰居巽下，為巽之主，其性務入，故深以常理球之，“浚恆”之象也。占者如此，則雖正亦凶，而無所利矣。

The line statement for the first line says: At the beginning, the pursuit of constancy is dug too deep, even if one remains upright, there is danger and no benefit. Zhu Xi's "Original Meaning" says: The first line and the fourth line are a proper yin and yang pairing, which is the usual situation. However, the first line is at the very bottom and is in the initial stage of things, so it is not yet appropriate to make excessive demands on the other. The fourth line belongs to the Zhen trigram and possesses yang strength, it is only willing to go upward and not willing to bend down, and in between it is blocked by the second and third lines. Its response to the first line is already out of the usual pattern. The first line is weak and confused, unable to assess the situation, and with a yin line in the lowest position of the Xun trigram, which is the main line of Xun. Xun's nature is to go inward, so it follows the usual pattern and seeks deeply, which is the image of "浚恒." If the person consulting the oracle acts in this way, then even if they remain upright, they will still bring about misfortune and gain nothing.

程傳 初居下而四為正應，柔暗之人，能守常而不能度勢。四震體而陽性，以剛居高，志上而不下，又為二三所隔，應初之志，異乎常矣。而初乃求望之深，是知常而不知變也。“浚”，深之也。“浚恆”，謂求恆之深也。守常而不度勢，求望於上之深，堅固守此，“凶”之道也。泥常如此，無所往而利矣。世之責望故素而致悔咎者，皆浚恆者也。志既上求之深，是不能恆安其處者也。柔微而不恆安其處，亦致凶之道。凡卦之初終，淺與深，微與盛之地也，在下而求深，亦不知時矣。

Cheng Yi's Commentary on the Changes says: The first line is in the lower position and should correspond with the fourth line which is the correct one. It is a person who is weak and confused, only knowing how to stick to routine without considering the situation. The fourth line belongs to the trigram Zhen and has a yang nature. It is a strong line in a high position, with a mind that only looks upward and refuses to bend downward. In between, it is blocked by the second and third lines. Its response to the first line is already different from the usual. However, the first line insists on seeking it with such deep expectations, which is only knowing the usual and not knowing flexibility. "Jun" means to dig deep, and "Jun Heng" refers to seeking a constant relationship too deeply. Sticking to routine without considering the situation, expecting too much from above, and firmly holding onto this idea is the way to bring misfortune. Being rigid in routine, wherever one goes, there is no benefit. Those in the world who use old friendships to demand from others and end up causing regret and blame all fall into the category of "Jun Heng." Since the mind is so focused on seeking deeply upward, it shows that it cannot settle in its current situation. Being weak and small yet unable to stay in its proper position is also the way to bring misfortune. In any hexagram, the first line and the top line are the places of shallow and deep, small and great. Being in the lowest position yet seeking the deepest is also not knowing the situation.

集說 陸氏希聲曰：常之為義，貴久於其道日以浸深，初為常始，宜以漸為常，而體巽性躁，遽求深入，是失久於其道之義，不可以為常，故“貞凶”。胡氏瑗曰：天下之事，必皆有漸，在乎積日累久，而後能成其功。是故為學既久，則道業可成，聖賢可到；為治既久，則教化可行，堯舜可至。若是之類莫不由積日累久而後至，固非驟而及也。初六居下卦之初，為事之始，責其長久之道，永遠之效，是猶為學之始，欲亟至於周孔；為治之始，欲化及於堯舜，不能積久其事，而求常道之深，故於貞正之道，見其凶也。“無攸利”者，以此而往，必無所利，孔子曰；“欲速則不達”是也。

The collected interpretations cite Lu Xisheng's saying: "The meaning of the character '恒' (permanence) lies in the value of maintaining one's way for a long time, gradually deepening day by day. Initially, the line 'Six at the Beginning' (Six at the Beginning) is the beginning of permanence, and it should be cultivated step by step to become enduring. However, since it is in the body of Xun (Wind), its nature is impetuous and it rushes to deepen immediately, thus losing the original meaning of 'maintaining one's way for a long time' and failing to achieve true permanence. Therefore, the line statement says '贞凶' (uprightness brings misfortune)." The collected interpretations also cite Hu Yuan's saying: All things in the world must go through a gradual process, relying on day by day accumulation and time gradually building up, before they can achieve their effects. Therefore, studying for a long time leads to the accomplishment of learning and the attainment of the realm of sages and virtuous people; governing the country for a long time leads to the promotion of moral education and the realization of the peace of Yao and Shun. Such examples are countless, all achieved through gradual accumulation, and none can be accomplished in one step. '初六' is at the first position of the lower trigram, at the beginning of a matter, yet it seeks the way of long-term perseverance and distant results. This is like wanting to reach the level of Zhou Gong and Confucius immediately after starting to study, or wanting to achieve the moral governance of Yao and Shun right away after beginning to manage state affairs. It refuses to let things accumulate gradually, yet insists on seeking the depth of perseverance, thus leading to misfortune on the correct path. The phrase '无攸利' (no benefit) means that if one proceeds in this way, one will certainly gain nothing. Confucius said '欲速则不达' (hurrying leads to failure), which is exactly this meaning.

王氏申子曰：恆，久也。天下可久之事，豈一朝夕所能致者？初六質柔而志則。質柔故昧於遠見，志剛故欲速不達，處恆之初，是方為可久之計者，而遽焉求深，故曰“浚恆”。非急暴而不能恆，則必苟且而不可恆矣。貞固守此以為恆，取凶之道也，何所利哉。案 此爻義，陸氏、胡氏、二王氏俱與《傳》義異，於卦義尤為精切可從。蓋凡事漸則能久。不漸則不能久矣。孟子所謂其進銳者，其退速也。

The collected interpretations cite Wang Shenzi's view: "Heng" means enduring. Anything in the world that can endure is not something that can be accomplished in a day or two. The initial line is soft in nature but has an urgent and strong will. Being soft in nature, it cannot see the long term; having an urgent and strong will, it seeks quick results and thus fails to achieve them. It is at the beginning of the path of endurance, which should be the time for planning for enduring success, yet it rushes into depth, hence called "Jun Heng." Such people either fail to endure because of their impatience and rashness, or because of their superficial and careless attitude. To firmly hold onto this and regard it as enduring is actually a path leading to danger, how can it bring any benefit? Li Guangdi comments: The meaning of this line, as interpreted by Lu Xisheng, Hu Yuan, and Wang's school, differs from the "Cheng Transmission," yet they are especially fitting to the meaning of the hexagram. Generally speaking, if things proceed step by step, they can endure; if they do not proceed step by step, they cannot endure. This is exactly what Mencius said: "Those who advance too quickly will retreat too soon."

九二，悔亡。本義 以陽居陰，本當有“悔”，以其久中，故得“亡”也。程傳 在《恆》之義，居得其正，則常道也。九陽爻，居陰位，非常理也。處非其常，本當有“悔”，而九二以中德而應於五，五復居中，以中而應中，其處與動，皆得中也，是能恆久於中也。能恆久於中，則不失正矣，中重於正，中則正矣，正不必中也。九二以剛中之德而應於中，德之勝也，足以“亡”其“悔”矣，人能識重輕之勢，則可以言《易》矣。

The line statement of the second line says: regret disappears. Zhu Xi's "Benyi" explains: the nine in the second line, being a yang line in a yin position, should originally have regret, but since it can maintain the middle position for a long time, the regret is resolved. Cheng Yi's "Yichuan Commentary on the Changes" says: according to the meaning of the "Heng" hexagram, being in the right position is the way of constancy. The nine, being a yang line, is in a yin position, which is not normal. Since it is in an abnormal position, it should originally have regret; but the nine in the second line possesses the virtue of being in the middle, and corresponds with the six in the fifth line. The six in the fifth line is also in the middle of the upper trigram. Thus, it is a middle corresponding with a middle. Therefore, whether it is still or in motion, it conforms to the middle way. This is how it can maintain the middle constantly. Being able to maintain the middle constantly means not losing the right position. "Middle" is more important than "right": maintaining the middle naturally leads to being right, but being in the right position does not necessarily mean being in the middle. The nine in the second line, with its strong and vigorous virtue of maintaining the middle, corresponds with the six in the fifth line, which also maintains the middle. This virtue of the nine in the second line overcomes the inappropriateness of its position, thus resolving the regret. If a person can distinguish the weight between things, he can discuss the "Zhou Changes."

集說 程氏迥曰：《大壯》九二，《解》初六，及此爻，皆不著其所以然，蓋以爻明之也。案 恆者，常也。中則常矣。卦唯此爻以剛居中，《大壯》之壯。戒於太過，而四陽爻唯二得中。《解》“利西南”，貴處後也，而卦唯初六為最後。此皆合乎卦義而甚明者，故直系以吉占而辭可略也。

Collected Commentaries cite Cheng Xiong's view: In the hexagram Da Zhuang, the line Nine in the Second; in the hexagram Jie, the line Six at the Beginning; and in the hexagram Heng, this line, the line statements do not explain the reasons for their situations. This is because the meaning is clear just by looking at the positions of the lines. Li Guangdi comments: Heng means constant. Being able to maintain the center also means being able to maintain constancy. Among the six lines in the hexagram Heng, only the line Nine in the Second is a yang line occupying the central position. The hexagram Da Zhuang discusses strength and prosperity, and the most important thing to be cautious about is excess. Among the four yang lines, only the line Nine in the Second is in the central position. The hexagram Jie says "favorable to the southwest," and its value lies in being willing to be last. Among all the lines in the hexagram, only the line Six at the Beginning is at the end. These all align perfectly with the meaning of the hexagrams, so the line statements can directly be associated with a favorable divination statement without needing further explanation.

九三，不恆其德，或承之羞，貞吝。本義 位雖得正，然過剛不中，志從於上，不能久於其所，故為“不恆其德，或承之羞”之象。“或”者，不知其何人之辭。“承”，奉也，言人皆得奉而進之，不知其所自來也。“貞吝”者，正而不恆，為可羞吝，申戒占者之辭。

The Line Statement of the Third Line says: If one cannot maintain his virtue, he will be brought disgrace by others; if he maintains this state, there will be regret. Zhu Xi's "Original Meaning" says: The Nine in the Third, being a Yang line in a Yang position, is although "in the right position," yet overly strong and not in the central position, his mind follows the Six at the Top, and he cannot stay in his original position, hence the image of "not maintaining his virtue, and being brought disgrace." The word "or" does not refer to a specific person; "bearing" means to present or offer, meaning that everyone can bring disgrace to him, and he does not know where it comes from. The term "贞吝" refers to the fact that although he is in the correct position, he cannot maintain it, which is a shameful and regrettable situation, serving as a further warning to the inquirer.

程傳 三陽爻，居陽位，處得其位，是其常處也。乃志從於上六，不唯陰陽相應，風復從雷，於恆處而不處，不恆之人也。其德不恆，則羞辱或承之矣。“或承之”，謂有時而至也。“貞吝”，固守不恆以為恆，豈不可羞吝乎？

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Third is a yang line in a yang position, which is its proper place, the usual abode where it should reside. Yet its mind insists on following the Six at the Top: not only because the yin and yang lines are naturally in correspondence, but also because the lower trigram Xun Wind must obey the upper trigram Zhen Thunder. It should remain constant but fails to do so, which is the behavior of someone without perseverance. Since virtue cannot be maintained, disgrace comes frequently. The phrase 'or being supported by it' means that such disgrace may come at any time. The term 'zheng lin' refers to firmly holding onto this lack of constancy and treating it as a constant, which is indeed very shameful and regrettable.

集說 蘇氏軾曰：《咸》、《恆》無完爻，以中者用之，可以悔亡。以不中者用之，無常之人也，故九三“不恆其德”。王氏申子曰：人之為德，過乎中則不能恆。三過乎中矣，且以剛居剛，而處巽之極。過剛則躁，巽則不果，是無恆者也。案 《易》所最重者中，故卦德之不善者，過乎中則愈甚，《睽》、《歸妹》之類是

Collecting interpretations cite Su Shi's view: The hexagrams "Xian" and "Heng" have no line that is completely perfect; if the central line takes on the responsibility, it can still eliminate regret; but if it is not the central line, it becomes a person who is fickle, hence "Jiu San" says "Not constant in virtue." Collecting interpretations also cite Wang Shenzi's view: When a person cultivates virtue, once it goes beyond the middle path, it cannot be maintained. Jiu San has already passed the middle position, and it is a strong line in a strong position, also located at the top of the Xun structure. Being overly strong leads to impatience and rashness, while belonging to Xun leads to indecisiveness and hesitation, thus such a person lacks perseverance. Li Guangdi comments: The Zhou Changes most values the concept of "middle." Therefore, whenever the moral quality of the hexagram is not good, once it goes beyond the middle, the problem becomes more serious, as in the hexagrams "Kui" and "Gui Mei" and so on—here the original text is missing some words, and the commentary below is incomplete.

九四，田無禽。本義 以陽居陰，久非其位，故為此象。占者田無所獲，而凡事亦不得其所求也。程傳 以陽居陰，處非其位，處非其所，雖常何益？人之所為，得其道，則久而成功，不得其道則雖久何益？故以田為喻。言九之居四，雖使恆久如田獵而無禽獸之獲，謂徒用力而無功也。

The fourth line statement says: hunting fails to catch any game. Zhu Xi's "Benyi" explains: the nine in the fourth line is a yang line occupying a yin position, staying in a position that does not belong to it for a long time, thus producing this image. The person consulting the oracle will find that in all things, they fail to obtain what they seek, just like hunting without success. Cheng Yi's "Yichuan Commentary on the Changes" says: a yang line occupying a yin position is not in its proper place. If the position is wrong, even if one stays there for a long time, what is the use? When people do things, if the way is correct, then over time they will succeed; if the way is wrong, even if they persist for a long time, what benefit is there? Therefore, the analogy of hunting is used. This refers to the nine in the fourth line, which is a yang line in the fourth position. Even if it remains unchanged for a long time, it is like hunting but catching nothing, wasting effort with no result.

集說 胡氏媛曰：常久之道，必本於中正。九四以陽居陰，是不正也。位不及中，是不中也。不中不正，不常之人也。以不常之人為治則教化不能行，撫民則膏澤不能下，足猶田獵而“無禽”可獲也。。案 “浚恆”者，如為學太銳而不以序，求治太速而不以漸也。“田無禽”者，如學不衷於聖而失其方，治不准於王而乖其術也。如此則雖久何益哉？韓愈與侯生釣魚之詩，即此“田無禽”之喻也。

The collected interpretations cite Hu Yuan's view: the way of constancy and endurance must necessarily be based on the principle of the mean and uprightness. The fourth line, which is a yang line in a yin place, is not upright; its position also fails to reach the middle of the upper trigram, thus not being in the mean. Being neither upright nor in the mean, it is a person without constancy. If such a person governs the state, the moral education will not be effectively promoted; if he pacifies the people, the benevolent influence will not reach them. This is just like hunting but finding 'no birds'. Li Guangdi comments: the line 'JUN HENG' is like studying with excessive eagerness without following proper steps, or seeking governance with too great speed without proceeding in order. The line 'TIAN WU QIN' is like studying without taking the sages as a standard and thus taking the wrong path, or governing without following the Way of the King and thus using improper methods. If this continues, even after a long time, what use is it? Han Yu's poem on fishing, which he wrote to Hou Sheng, is precisely referring to this 'TIAN WU QIN' analogy.

六五，恆其德貞，婦人吉，夫子凶。本義 以柔中而應剛中，常久不易，正而固矣。然乃婦人之道，非夫子之宜也，故其象占如此。

The Line Statement of the Fifth Line says: To maintain one's gentle and virtuous character steadfastly, is auspicious for a woman but ominous for a man. Zhu Xi's "Original Meaning" states: The line six in the fifth position, being Yin and soft, occupies the central position of the upper trigram, and is in harmony with the Yang and strong line nine in the second position. Its steadfastness can be considered both correct and firm. However, this is ultimately the path of a woman, not that of a man, so the imagery and divinatory statement of this line are as such.

程傳 五應於二，以陰柔而應陽剛，居中而所應又中，陰柔之正也，故恆久其德，剛為貞也。夫以順從為恆者，婦人之道，在婦人則為“貞”，故“吉”。若丈夫而以順從於人為恆，則失其剛陽之正，乃“凶”也。五君位而不以君道言者，如六五之義，在丈夫猶凶，況人君之道乎！在他卦六居君位而應剛，未為失也，在恆故不可耳。君道豈可以柔順為恆也？

Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fifth corresponds with Nine in the Second, thus a yin and flexible one responds to a yang and strong one. Since Six in the Fifth is in the central position, the one it corresponds with is also in the central position. This is considered proper for a yin and flexible one, so it can maintain its virtue steadily and firmly, which is called 'Zhen'. However, if one takes submission as a constant, that is the way of a woman. When it is on a woman, it is called 'Zhen', thus resulting in 'Good fortune'. But if a man takes submission as a constant, he loses the proper strength of yang, thus resulting in 'Misfortune'. Six in the Fifth is originally the position of a ruler, but the line statement does not talk about the way of a ruler, because a person with such a character, even if he is a common man, would be 'Misfortune', let alone being a ruler. In other hexagrams, when a yin line is in the ruler position and corresponds with a yang line, it is not necessarily a fault. Only in the hexagram of 'Constant' is it not allowed. How can the way of a ruler take softness and submission as a constant?

集說 《朱子語類》：問：“恆其德貞，婦人吉，夫子凶”，德指六，謂常其柔順之德固貞矣，然此婦人之道，非夫子之義。曰：固是如此，然須看得象占分明。六五有“恆其德貞”之象，占者若婦人則“吉”，夫子則“凶”。大抵看《易》須是曉得象占分明。所謂吉凶者，非爻之能吉凶，爻有此象，而占者視其德而有吉凶耳。

Collected Commentaries cite The Master Zhu's Sayings: Someone asked, "If one maintains a constant virtue, the woman is auspicious, the man is inauspicious." This refers to the "de" as the yao in the fifth position, which is yin. It means that maintaining a constant virtue of gentleness is indeed a form of constancy, but this is only the way of a woman, not the way of a man. The Master Zhu replied: The words are indeed so, but one must clearly distinguish between the "image" and the "divination." The fifth yao has the image of "maintaining a constant virtue," and if the person consulting is a woman, it is auspicious; if it is a man, it is inauspicious. Generally, when reading The Zhou Changes, one must clearly distinguish between the image and the divination. What is called auspicious or inauspicious is not that the yao itself brings auspiciousness or inauspiciousness, but that the yao has such an image, and then one looks at the virtue of the person consulting; only then does auspiciousness or inauspiciousness follow.

邱氏富國曰：二以陽居陰，五以陰居陽，皆位不當而得中者也。在二則“悔亡”，而五有“夫子凶”之戒者，蓋二以剛中為常，而五以柔中為常也。以剛處常，能常者也。以柔為常，則是婦人之道，非夫子所尚，此六五所以有從婦之凶。

Collecting sayings cites Qiu Fuguo's explanation: Nine in the Second holds a yang line in a yin position, and Six in the Fifth holds a yin line in a yang position. Both lines are in an improper position yet are in the center. However, in the case of Nine in the Second, the result is "regret disappears," while in the case of Six in the Fifth, there is a warning of "misfortune for the gentleman." The reason for this difference is that Nine in the Second maintains the principle of firm strength and uprightness in the center, while Six in the Fifth maintains the principle of softness and compliance in the center. To uphold the principle with firm strength is truly enduring; but to uphold the principle with softness and compliance becomes the way of a woman, which is not what a gentleman should pursue. This is why Six in the Fifth incurs the misfortune of following the path of a woman.

上六，振恆，凶。本義 振者，動之速也。上六居《恆》之極，處震之終，恆極則不常，震終則過動。又陰柔不能固守，居上非其所安，故有“振恆”之象，而其占則“凶”也。

The line statement of the sixth line at the top says: Taking movement as constant leads to danger. Zhu Xi's "Ben Yi" says: "Zhen" means movement that is hurried. The sixth line at the top is at the extreme point of the "Heng" hexagram and also at the end of the Zhen trigram; when constancy reaches its extreme, it loses its normal state, and when movement reaches its end, it becomes excessive. Moreover, since it is yin and weak, it cannot hold itself together, and being in the highest position is not a place where it can rest. Therefore, there is the image of "Zhen Heng" and its "line statement" is "danger."

程傳 六居《恆》之極，在震之終。《恆》極則不常，震終則動極。以陰居上，非其安處，又陰柔不能堅固其守，皆不常之義也，故為“振恆”，以振為恆也。振者，動之速也。如振衣，如振書，抖擻運動之意。在上而其動無節，以此為恆，其“凶”宜矣。王氏申子曰：振者，運動而無常也。居恆之終，處震之極，恆終則變而不能恆，震極則動而不能止，故有“振恆”之象。在上而動無恆，其“凶”宜矣。

Cheng Yi in Yichuan's Commentary on the Changes says: The Sixth at the Top is located at the extreme point of the Hexagram of Constancy and also at the end of the Zhen trigram. When constancy reaches its extreme point, it ceases to be constant; when Zhen reaches its terminal point, motion reaches its extreme. A yin line occupying the highest position is not a place where it can stay; furthermore, the nature of yin and softness is unable to maintain itself. These layers all indicate 'not constant,' hence it is called 'Zhen Heng,' meaning taking movement as constant. 'Zhen' refers to movement that is urgent, like shaking clothes or books, meaning a vigorous shaking. Being in a high position yet acting without restraint, and taking this as constant, inevitably leads to 'misfortune,' which is natural. The collected interpretations cite Wang Shenzi's saying: 'Zhen' refers to continuous movement without a fixed standard. The Sixth at the Top is located at the end of the path of constancy and at the extreme of the Zhen trigram. When constancy reaches its end, it changes and ceases to be constant; when Zhen reaches its extreme, it only continues to move without stopping, hence the image of 'Zhen Heng.' Being in a high position yet acting without constancy, its 'misfortune' is naturally deserved.

總論 邱氏富國曰：恆中道也，中則能恆，不中則不恆矣。《恆》卦六爻，無上下相應之義，唯以二體而取中焉，則恆之義見矣。初在下體之下，四在上體之下，皆未及乎恆者，故泥常而不知變，是以初“浚恆”，四“田無禽”也。三在下體之上，上在上體之上，皆已過乎恆者，故好變而不知常，是以三不恆而上“振恆”也。

In summary, Qiu Fuguo says that the concept of "constant" (恒) refers to the middle path. If one can maintain the middle, then one can be constant; if one cannot maintain the middle, then one cannot be constant. The hexagram of "Constant" does not take the approach of mutual response between upper and lower trigrams, but rather takes the character "zhong" (中, middle) from each of the upper and lower trigrams. The meaning of "constant" thus becomes clear. Initially, the first line is at the very bottom of the lower trigram, and the fourth line is at the very bottom of the upper trigram. They have not yet reached the stage of "constant," so they are rigid and inflexible, not knowing change. Therefore, the first line becomes "浚恒" (constant through deep digging), and the fourth line becomes "田无禽" (plowing without finding game). The third line is at the very top of the lower trigram, and the sixth line is at the very top of the upper trigram. They have already exceeded the limit of "constant," so they only know change and not the constant. Therefore, the third line becomes "不恒其德" (not constant in virtue), and the sixth line becomes "振恒" (constant through shaking).

唯二五得上下體之中，知恆之義者，而五位剛爻柔，以柔中為恆。故不能制義，而但為婦人之吉。二位柔爻剛，以剛中為恆，而居位不當，亦不能盡守常之義，故特言悔亡而已。恆之道，豈易言哉！李氏舜臣曰：《咸》、《恆》二卦其彖甚善，而六爻之義，鮮有全吉者，蓋以爻而配六位，則陰陽得失，承乘逆順之理，又各不同故也。

Qiu Fuguo continued saying: Only the Nine in the Second and the Six in the Fifth have attained the middle positions of the upper and lower trigrams respectively, thus truly understanding the meaning of "Constantness." However, the Six in the Fifth is in a yang position but has a yin line; taking gentle compliance and maintaining the center as constant, it cannot uphold great principles, thus resulting in "a woman's good fortune." The Nine in the Second is in a yin position but has a yang line; taking strong virtue and maintaining the center as constant, yet its position is not "appropriate," and it fails to fully embody the principle of maintaining constancy, thus only stating "regret disappears." How can the way of constantness be easily explained! The general summary cites Li Shunshen saying: The "Commentaries on the Figures" of the hexagrams "Xian" and "Heng" are both excellently written, but the meanings of the six lines are rarely entirely auspicious. This is because after assigning the lines to the six positions, the yin and yang lines' proper or improper positions, their succession and mutual overcoming, and their opposition or submission differ for each line.

程傳 《遯序卦》：“恆者久也，物不可以久居其所，故受之以遯。遯者退也。”夫久則有去，相須之理也，遯所以繼恆也。遯，退也，避也，去之之謂也。為卦天下有山，天在上之物，陽性上進，山高起之物，形雖高起，體乃止物，有卜陵之象而止不進，天乃上進而去之，下陵而上去，是相違遯，故為遯去之義，二陰生於下，陰長將盛，陽消而退，小人漸盛，君子退而避之，故為遯也。

Cheng Yi in Yichuan's Commentary on the Changes says: The "Xugua Zhuan" under the Dùn hexagram explains: "Héng means constancy, but all things cannot remain in the same place for long, so the Héng hexagram is followed by the Dùn hexagram. Dùn means retreat." After constancy there must be withdrawal, which is the mutual dependence and reliance of things, so the Dùn hexagram follows the Héng hexagram. Dùn means retreat, avoidance, or departure. In terms of the hexagram image, it is a mountain under heaven: heaven is an object above, yang in nature and always moving upward; the mountain is a high and rising object, though its form is lofty, its essence is still still. The mountain has an upward pressing force but stops and does not advance, while heaven moves upward and departs from it. The lower part presses upward, while the upper part moves upward and withdraws, thus showing mutual separation and retreat, which is why it is called "Dùn" or "retreat." Looking at the lines, two yin lines arise from below, the yin force gradually grows and becomes strong, while the yang force declines and withdraws, just like small people gaining more power day by day, and the gentlemen retreating and withdrawing, which is why it is called Dùn.

遯，亨，小利貞。本義 遯，退避也。為卦二陰浸長，陽當退避，故為《遯》，六月之卦也。陽雖當遯，然九五當位，而下有六二之應，若猶可以有為，但二陰浸長於下，則其勢不可以不遯，故其占為君子能遯則身雖退而道亨，小人則利於守正，不可以浸長之故，而遂侵迫於陽也。小謂陰柔小人也，此卦之占，與否之初二兩爻相類。

The Hexagram Statement of 《Dun》 says: It is smooth, and the small one benefits from holding to the right course. Zhu Xi's 《Benyi》 says: 《Dun》 means retreat. Looking at the structure of the hexagram, two yin lines are gradually increasing, so the yang energy should retreat, hence it is called 《Dun》. It corresponds to the hexagram of the sixth month. Although yang is at the time when it should retreat, the nine five yang line is in a yang position, which is "appropriate," and below it is the six two line which is in correspondence, so it seems that there is still potential for action. However, since two yin lines are growing at the bottom day by day, the situation inevitably requires retreat. Therefore, its "divination statement" is: A gentleman who can retreat in time, though his body retreats, the path he holds on to becomes smooth; a petty person benefits from holding to the right course, and should not rely on his increasing strength to advance step by step against the yang. "Small" refers to petty persons who are yin and weak. The divination of this hexagram is similar to the meanings of the first and second lines of 《Po》.

程傳 遯者陰長陽消，君子遯藏之時也。君子退藏以伸其道，道不屈則為亨，故遯所以有“亨”也。在事亦有由遯避而亨者，雖小人道長之時，君子知幾退避固善也。然事有不齊，與時消息，無必同也，陰柔方長而末至於甚盛，君子尚有遲遲致力之道，不可大貞而尚利小貞也。

Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram Dùn discusses the growth of yin and the decline of yang, which is precisely the time when a gentleman should retreat and hide. A gentleman retreats in order to allow the path he upholds to flourish; when the path is not bent or obstructed, it is called communication, so the character "Heng" is contained within "Dùn." In practical terms, there are indeed cases where retreat leads to communication. Although it is a time when petty people's ambitions rise, a gentleman who can perceive the signs and retreat in time is commendable; however, situations vary, and one must act according to the changing circumstances, not everyone should do the same. When yin is just beginning to grow and has not yet reached its peak, a gentleman still has the opportunity to act calmly and continue exerting effort. Therefore, he should not retreat entirely but rather maintain righteousness in small matters.

集說 朱子《易說》問：《遯》“小利貞”，《本義》謂小人也。案《易》中小字，未有以為小人者，如“小利有攸往”，與小貞吉之類皆大小之小耳。曰：經文固無此例，以《彖傳》推之，則是指小人而言，今當且依《經》而存《傳》耳。案 “小利貞”之義，《傳》義說各不同，據《易》例則似《傳》說為長。蓋至於

Collected Commentaries cite Zhu Xi's "Commentary on the Changes": Someone asked, "The hexagram Dùn (Withdrawal) says 'small benefit is proper.' The "Original Meaning" interprets 'small' as referring to a petty person. However, when checking the character 'small' in the "Zhou Changes," there is no instance where it refers to a petty person. Examples such as 'small benefit is advantageous for going somewhere' and 'small propriety brings good fortune' merely refer to smallness in degree. Zhu Xi replied: If we look only at the text of the hexagram, there is indeed no such usage. However, if we consider the "Commentary on the Judgment," it clearly refers to petty persons. At present, we can only follow the usual interpretation of the text, while also preserving the explanation from the "Commentary on the Judgment." Li Guangdi remarked: Regarding the meaning of "small benefit is proper," the "Cheng Transmission" and the "Original Meaning" offer different interpretations. If we consider the common usage of the character 'small' in the "Zhou Changes," it seems that the interpretation in the "Cheng Transmission" is more extensive—there is a missing text in the original manuscript, and the following commentary is incomplete.

初六，遯尾厲。勿用有攸往。本義 遯而在後，尾之象、危之道也。占者不可以有所往，但晦處靜俟，可免災耳。程傳 它卦以下為初，遯者往遯也，在前者先進，故初乃為尾，尾在後之物也。遯而在後，不及者也，是以危也。初以柔處微，既已後矣，不可往也，往則危矣。微者，易於晦藏，往既有危，不若不往之無災也。

The first line statement says: retreating and falling behind, it is dangerous; it is not appropriate to go anywhere. Zhu Xi's "Benyi" says: retreating and falling behind, this is the image of "tail," and it is a path of danger. Those who consult the oracle should not go anywhere, but rather remain hidden and stay quiet, in order to avoid calamity. Cheng Yi's "Yichuan Commentary on the Changes" says: in other hexagrams, the first line is called "initial," but in the hexagram of "Retreating," it is about retreating outward, with those in front leaving first, so the first line becomes "tail," which is the part that falls behind. Retreating and falling behind means being unable to keep up, hence danger. The initial line, being weak and in a humble position, having already fallen behind, should not move forward, for moving forward would be dangerous. Those in humble positions are naturally inclined to hide; since moving forward is dangerous, it is better to remain still and thus avoid calamity.

集說 陸氏績曰：陰氣已至於二，而初在其後，故曰“遯尾”也。避難當在前而在後，故“厲”。往則與災難會，故“勿用有攸往”。孔氏穎達曰：“遯尾厲”者為遯之尾，最在後遯者也。小人長於內，應出外以避之。而最在卦內，是遯之為後，故曰“遯尾厲”也。危厲既至，則當危行言遜，勿用更有所往。

Collective commentary cites Lu Ji's explanation: the Yin energy has reached the second line, while the initial six remains behind it, hence called "Dun Wei." Avoiding calamity should be done ahead, but it lags behind, hence "Lai," indicating danger. Moving further forward would mean facing the disaster head-on, thus saying "Do not proceed further." Collective commentary also cites Kong Yingda's explanation: "Dun Wei Lai" refers to being at the tail of the retreating group, the last one to retreat. The power of the small person is growing within the inner trigram, and they should have fled out quickly to avoid it; yet the initial six remains at the very innermost part of the entire hexagram, equivalent to retreating last, hence "Dun Wei Lai." Since danger has already arrived, one should act uprightly and speak humbly as the Analects says, and refrain from any further action.

《朱子語類》：問：“遯尾厲，勿用有攸往”者，言不可有所往，但當晦處靜俟耳，此意如何？曰：《程傳》作不可往，謂不可去也，言遯已後矣。不可往，往則危。往既危，不若不往之無災。某竊以為不然，遯而在後，尾也。既已危矣，豈可更不往乎？若作占辭看，尤分明。

Collecting interpretations cite "The Words of Master Zhu": Someone asked, "The line 'Retreating at the end, danger, no going forward' means one should not go anywhere, but rather hide and stay quiet, waiting. How do you think about this interpretation?" Master Zhu answered: "The Cheng Transmission interprets it as not being able to go forward, meaning one should not move, because retreating has already placed one at the back, and further movement would be dangerous. Since moving is dangerous, it is better not to move and thus avoid disaster." I personally think this is not correct. Retreating and being at the back is precisely what is meant by 'tail'; since one is already in danger, how can one then be allowed not to move? If we read this line as a divinatory statement, its meaning becomes even clearer.

王氏申子曰：遯，往遯也，故《遯》以初為後，在前者見幾先遯，初柔而不能決，止而不能行，故遯而在後，“危厲”之象也。既已處後，然位居卑下，不往即遯也，若又有所進往，則“危厲”益甚矣。楊氏啟新曰：卦中以二陰為小人，至爻中則均退避之君子，蓋皆《遯》爻，則發《遯》義也。

Collected Commentaries cite Wang Shenzi's explanation: "Dun" means going out to retreat, so the "Dun" hexagram places the first line at the end. Those in front see the signs and retreat first; the first line is weak and indecisive, belonging to the nature of Gen (Stillness) and unable to move forward, thus retreating and ending up last, which is the image of "dangerous and perilous." Since it is already behind, but its position is originally low and humble, if it does not move forward and remains still, that itself is retreat; but if it moves forward further, the danger becomes even greater. Collected Commentaries also cite Yang Qixin's explanation: considering the entire hexagram, two yin lines represent petty people; however, in the line statements, each line is treated as a gentleman retreating, because they are all lines of the "Dun" hexagram, and thus naturally speak of the principles of "Dun."

案 《易》例多取初爻為居先，何獨《遯》而取在後之義？曰：因卦義而變者也。初於序則先，然於位則內也。遯者，遠出之義也，故以外卦為善。初居最內，豈非在後者乎？或曰：《明夷》之初九居內，何以為先幾乎？曰：《明夷》則以上卦為內，以上六為主故也，是以六四入左腹，而六五當內難也，如是則初又為最遠，與《遯》之義，正相反也。

Li Guangdi explains: The general rule in The Zhou Changes is to regard the first line as the one at the forefront, but why does the卦 of Dùn take the first line as being at the back? The answer is that it varies according to the meaning of the卦. Although the first line comes first in order, it is actually the innermost in position. The meaning of Dùn is to retreat far away, so the outer trigram is taken as the main one. The line initial six is located at the innermost position, is it not exactly the one that is at the back? Someone else asks: The line initial nine of the卦 Mingyi is also in the inner trigram, but why does it instead detect the signs first? The answer is: The卦 Mingyi takes the upper trigram as the inner one, with the line upper six as the main line of the卦. Therefore, the line six four says "entering the left abdomen," and the line six five says "Jizi's brightness being obscured," which refers to the internal troubles of the court. According to this, the line initial nine is actually farthest from the calamity, which is exactly opposite to the meaning of the卦 Dùn.

六二，執之用黃牛之單，莫之勝說。本義 以中順自守，人莫能解，必遯之志也，占者固守亦當如是。程傳 二與五為正應，雖在相違遯之時，二以中正順應於五，五以中正親合於二，其交自固。“黃”，中色。“牛”，順物。“革”，堅固之物。二五以中正順道相與，其固如執繫之以牛革也，莫之勝說，謂其交之固，不可勝言也。在《遯》之時，故極言之。

The Line Statement of the Second Line says: Using a rope made of yellow oxhide to bind it, no one can loosen it. Zhu Xi's "Benyi" says: The Second Line uses the way of being in the center and gentle to hold fast to itself; others cannot loosen it, which indicates a definite intention to retreat; the person consulting the oracle should also hold fast to themselves in this way. Cheng Yi's "Yichuan Commentary on the Changes" says: The Second Line and the Fifth Line are in a proper mutual response. Although they are in a time of mutual retreat, the Second Line still responds to the Fifth Line with the virtue of being in the center and upright, and the Fifth Line also approaches the Second Line with the virtue of being in the center and upright, thus their relationship naturally becomes firm. "Yellow" is the color in the center, "ox" is a gentle animal, and "leather" is a tough and firm material. The Second and the Fifth Lines relate to each other with the way of being in the center and gentle, and their firmness is like binding with a rope made of oxhide. The phrase "mo zhi sheng shuo" means that the firmness of this relationship is so profound that it cannot be fully expressed. Precisely because it is in the time of "Dun" (Retreat), the discussion reaches this point.

集說 吳氏綺曰：六二居人臣之位，任國家之責，不當遯者也，故六二不言遯。龔氏煥曰：五爻皆言遯，唯六二不言者，二上與五應，雖當遯時，固結而不可遯者也，故有執用黃牛之革之象。謂其有必遯之志，似未必然。附錄 孔氏穎達曰：處中居內，非遯之人也。既非遯之人，便為所《遯》之主，物皆棄己而遯。何以執固留之？唯有中和厚順之道，可以固而安之也。能用此道，則無能勝已解脫而去。

Collective commentary cites Wu Qi's view: Six in the Second occupies the position of a minister, bearing the responsibility for the state, and should not be someone to retreat from. Therefore, the line statement for Six in the Second does not contain the word "retreat." Collective commentary also cites Gong Huan's view: the other five lines mention "retreat," but Six in the Second does not. This is because Six in the Second corresponds with Nine in the Fifth above. Although it is the proper time to retreat, the two are closely connected and cannot retreat. Hence, the image of a yellow ox tied with a rope is used. As for the idea that it has a strong desire to retreat, this may not be the case. Appendix cites Kong Yingda's view: Six in the Second is in the center and located in the inner trigram, and is not the one who should retreat. Since it is not the one to retreat, it becomes the one that others want to abandon. Everyone else would leave it behind and retreat on their own. Then, what can it use to hold people firmly? Only by being moderate, kind, and accommodating can it stabilize and settle people. With this method, no one can escape.

案 此爻《傳》義說亦不同，吳氏、龔氏則暢程《傳》之說。謂六二為五正應如肺腑之臣，義不可去，箕子所謂我不顧行遯是也。蔡氏則申《本義》之說，謂處遯以中順之道，如所謂危行言遜者，亦與不惡而嚴之義合。至孔氏則別為一說，謂其能羈縻善類而不使去，“執”，如《雅》詩“執我仇讎”之“執”，於經文“執之”兩字語氣，亦自恰合也，故並存其說。

Li Guangdi remarked: This line differs in interpretation between The Cheng Transmission and The Original Meaning. Wu Qi and Gong Huan elaborated on The Cheng Transmission's meaning, considering six in the second as the proper "corresponding" to nine in the fifth, like a close minister to the sovereign, who, according to righteousness, cannot just leave, which is similar to Ji Zi's statement in The Book of Documents, The Microson, "I will not flee away." Cai's interpretation, on the other hand, elaborates on The Original Meaning, suggesting that in a time of retreat, one should use the principles of uprightness and gentleness, akin to the saying in The Analects, "dangerous conduct but humble speech," which also aligns with the meaning of The Zhou Changes, "not evil yet strict." As for Kong Yingda, he proposed a different view, believing that six in the second can attract the virtuous and prevent them from leaving; the character "zhi" here corresponds to the "zhi" in the poem "Zhengyue" from The Book of Songs, "zhi wo chou chou," used to match the tone of the text "zhi zhi," and is naturally appropriate. Therefore, the views of these scholars are all preserved.

九三，係遯，有疾厲，畜臣妾，吉。本義 下比二陰，當遯而有所繫之象，有“疾”而“危”之道也。然以“畜臣妾”則“吉”，蓋君子之於小人，唯臣妾則不必其賢而可畜耳，故其占如此。

The Line Statement of Nine in the Third says: being anxiously reluctant to retreat, there is illness and danger; but if used for keeping servants and concubines, it is auspicious. Zhu Xi's "Benyi" says: Nine in the Third is directly adjacent to two yin lines below, which represents the situation of being in a position to retreat but being tied down, leading to the path of illness and danger. However, if it is used for keeping servants and concubines, it is auspicious; because a gentleman deals with petty people only in the form of servants and concubines, and does not need to consider whether they are virtuous or not, so the "divination statement" is like this.

程傳 陽志說陰，三與二切比繫乎二者也。遯貴速而遠，有所繫累，則安能速且遠也？害於遯矣，故為“有疾”也。遯而不速，是以“危”也。“臣妾”，小人女子，懷恩而不知義，親愛之則忠其上，繫戀之私恩，懷小人女子之道也，故以畜養臣妾，則得其心為吉也。然君子之待小人，亦不如是也。三與二非正應，以暱比相親，非待君子之道。若以正，則雖係不得為有疾，蜀先主之不忍棄士民是也，雖危為無咎矣。

Cheng Yi in his Commentary on the Changes says: The nature of a yang line is to be fond of a yin line. The nine in the third position is closely adjacent to the six in the second, and this is precisely the connection attached to the six in the second. Retreat is valued for being quick and distant. Once there is a connection or burden, how can one be both quick and distant? This hinders retreat, hence the saying 'there is illness.' Retreat that is not quick leads to 'danger.' 'Minister and concubine' refers to servants and concubines, who only remember kindness and do not understand great principles. If they are loved and cared for, they will be loyal to their master. Using private favor to bind and attract them is the way to deal with such people, so that they can be won over, which is auspicious. However, a gentleman dealing with petty people cannot use this method. The nine in the third and the six in the second are not properly 'responding' to each other, but are only close and familiar, thus being close to each other. This is not the way to deal with a gentleman. If the connection is with the proper person, then even though there is a connection, it is not considered 'there is illness,' just as Liu Bei, the former ruler of Shu, did not abandon the people who followed him when he fled south, although he was in a dangerous situation, yet he had no fault.

集說 孔氏穎達曰：九三無應於上，與二相比，處遯之世而意有所繫，故曰“係遯”。《遯》之為義宜遠小人，既繫於陰，即是有疾憊而致危厲也。親於所近，繫在於下，施之於人，畜養臣妾則可矣，大事則凶，故曰“畜臣妾吉”。胡氏瑗曰：為《遯》之道，在乎遠去。九三居內卦之上，切比六二之陰，不能超然遠遯，是有疾病而危厲者也。“畜臣妾吉”者，言九三既不能遠遯，然畜群小以臣妾之道，即得其吉。蓋臣妾至賤者也，可以遠則遠之，可以近則近之，如此則吉可獲也。

The collected interpretations cite Kong Yingda's explanation: Nine in the Third has no yao above it that corresponds, yet it is close to Six in the Second. Being in a time of retreat but still having something to牵挂, it is said "to bind the retreat." The meaning of the卦 of Retreat is to distance oneself from small people; since it is bound to the yao of阴, it is like being ill, exhausted, and facing danger. Being close to those nearby and牵挂 those below, applying this to others, it is suitable for nurturing servants and concubines, but not for great affairs, hence it is said "nurturing servants and concubines is auspicious." The collected interpretations also cite Hu Yuan's explanation: the key to the way of Retreat is to retreat far away. Nine in the Third is at the top of the inner trigram, adjacent to Six in the Second, the yao of阴, and cannot escape to retreat far away, which is like being ill and falling into danger. The phrase "nurturing servants and concubines is auspicious" means that since Nine in the Third cannot retreat far, it should use the method of dealing with servants and concubines to manage those small people, thus achieving auspiciousness. Because servants and concubines are the most humble, when they should be distant, distance them; when they should be close, close them, and thus auspiciousness can be achieved.

蘇氏濬曰：“畜臣妾吉”，示之以待小人之道，見其不可繫也。蓋小人之《易》親，如臣妾之《易》以惑人，畜之法，止有不惡而嚴，嚴以杜其狎侮之奸，而不惡以柔其忿戾之氣。用畜臣妾之法以畜之，庶可以免疾憊而吉耳。案 孔子曰：“唯女子與小人為難養也，近之則不遜，遠之則怨，”然則不遠不近之間，豈非不惡而嚴之義乎？故當《遯》之時，有所繫而未得去者，待小人以畜臣妾之道則可矣。胡氏、蘇氏說明白。

The collected interpretations cite Su Jun's saying: "Keeping servants and concubines is auspicious." This sentence points out the method of dealing with petty people, so that people can understand that petty people cannot be controlled. Petty people are easy to approach, just like servants and concubines who are easy to deceive. The way to manage them is only four words: "not being harsh yet strict." Strictness is to prevent them from being familiar and bullying; not being harsh is to transform their anger and rebelliousness. Using the method of keeping servants and concubines to manage petty people may help avoid the trouble and exhaustion, thus resulting in auspiciousness. Li Guangdi comments: Confucius said, "Only women and petty people are hard to manage. If you get close to them, they will be disrespectful; if you keep them at a distance, they will resent you." Then, how can one not be harsh yet strict, which is precisely the meaning of maintaining a proper distance? Therefore, in times of retreat, when someone is involved and cannot leave immediately, using the method of keeping servants and concubines to deal with petty people is sufficient. Hu Yuan and Su Jun have clearly explained this.

九四，好遯，君子吉，小人否。本義 下應初六，而乾體剛健，有所好而能絕之以遯之象也。唯自克之君子能之，而小人不能。故占者君子則吉，而小人否也。程傳 四與初為正應，是所好愛者也。君子雖有所好愛。義苟當遯，則去而不疑，

The fourth line statement says: To cut off what one loves and retreat, the gentleman is auspicious, but the petty person cannot do it. Zhu Xi's "Benyi" says: The ninth line four is in correspondence with the sixth line one at the beginning, and it itself belongs to the Qian trigram, which is strong and vigorous. This is the image of someone who, although having a partial affection in his heart, can decisively cut it off and retreat. Only the gentleman can restrain himself and do this, while the petty person cannot. Therefore, if the person consulting the oracle is a gentleman, it is auspicious; if he is a petty person, it is not. Cheng Yi's "Yichuan Commentary on the Changes" says: The ninth line four corresponds with the sixth line one at the beginning, which is exactly what it loves in its heart. The gentleman, although he may have something he loves, if it is right to retreat according to righteousness, he will leave decisively without hesitation. There is a missing text in the original here, and the section from the "Cheng Transmission" ends here.

集說 張子曰：有應於陰，不惡而嚴，故曰“好遯”。小人暗於事幾，不忿怒成仇，則私溺為慮矣。朱氏震曰：“好”者情之所好也，君子剛決，以義斷之，舍所好而去，故“吉”。“否”者，不能然也。此爻與初六相應，處陰而有所繫，故陳小人之戒，以佐君子之決。

The collected interpretations cite Zhang Zai saying: Nine in the Fourth responds to the yao of the阴, yet is able to maintain a dignified presence without showing a harsh expression, hence called "Good Retreat." Small people fail to perceive the initial signs; they either become resentful and form enmity, or become entangled in personal feelings and cannot let go, thus becoming a burden on their hearts. The collected interpretations also cite Zhu Zhen saying: "Good" refers to what one emotionally favors. A gentleman is resolute and decisive, using righteousness to make a judgment, abandoning what he loves in order to leave, hence "auspicious." What is meant by "否" is failing to reach this level. This line responds to the Six at the Beginning, being in a yin position yet having attachments in the heart, so it specifically issues a warning against small people, to help the gentleman make this decision.

案 “好”者，惡之反也。“好遯”，言其不惡也。從容以遯，而不為忿戾之行。孟子曰：予豈若是小丈夫然哉？怒悻悻然見於其面。正好遯之義也。“小人否”者，即孟子所謂“小丈夫”者也。

Li Guangdi remarked: "Good" is the opposite of "evil." "Good retreat" means that he retreated without any evil intention or anger. He withdrew calmly and composedly, without making any resentful or fierce actions. The "Mengzi · Gongsun Chou Xia" says: "Am I such a petty man?" —— Am I like that petty person? When slighted, he would show his anger on his face. This is exactly the meaning of "good retreat." As for "small man is not," it refers to the "petty man" mentioned in the "Mengzi."

又案 “君子吉，小人否”，若以小人與君子相敵者言之，則否字解如《泰》、《否》之義，謂“好遯”者身退道亨，在君子固吉矣。然豈小人之福哉？自古君子退避，則小人亦不旋踵而履敗，是君子之遯者，非君子之凶，乃君子之吉。而致君子之遯者，非小人之《泰》，乃小人之《否》也。此義與《剝》上“小人剝廬”之指正同，蓋《易》雖不為小人謀，而未嘗不為小人戒也。《本義》以“小利貞”為戒小人之辭，似與此意亦合。

Li Guangdi further explained: "The gentleman is auspicious, the petty person is not." If the petty person and the gentleman are regarded as opposing sides, then the word "not" here should be interpreted according to the meaning of "Not" in the hexagrams "Tai" and "Pu." In other words, those who can "retreat well" may retreat physically but their path remains smooth. For the gentleman, this is indeed auspicious. But for the petty person, is this a blessing? Since ancient times, whenever the gentleman retreats, the petty person quickly follows the path of ruin. Therefore, the retreat of the gentleman is not a misfortune for the gentleman, but rather an auspicious situation. On the other hand, forcing the gentleman to retreat is not a "Tai" situation for the petty person, but rather a "Pu" situation. This meaning is entirely consistent with the line "The petty person strips the house" in the hexagram "Bo." Although the Zhou Changes does not plan strategies for the petty person, it also does not fail to warn them. The "small advantage in uprightness" in the "Ben Yi" seems to align with this meaning as well.

九五，嘉遯，貞吉。本義 剛陽中正，下應六二，亦柔順而中正，遯之嘉美者也，占者如是而正則“吉”矣。程傳 九五中正，遯之嘉美者也。處得中正之道，時止時行，乃所謂嘉美也，故為貞正而“吉”。九五非無繫應，然與二皆以中正自處，是其心志及乎動止，莫非中正，而無私繫之失，所以為“嘉”也。在《彖》則概言遯時，故云“與時行”“小利貞”，尚有濟遯之意。於爻至五，遯將極矣，故唯以中正處遯言之。遯非人君之事，故不主君位言。然人君之所避遠乃遯也，亦在中正而已。

The line statement of the fifth line says: "A beautiful retreat, maintaining uprightness leads to good fortune." Zhu Xi's "Benyi" states: The fifth line is yang and upright, and below it is the second line, which is yin and "responds" to it. The second line is also flexible and upright. This is the most beautiful form of retreat. If the person consulting the oracle can maintain this and remain upright, then "good fortune" is achieved. Cheng Yi's "Yichuan Commentary on the Changes" says: The fifth line is upright and just, which is the most beautiful form of retreat. It is situated in accordance with the middle and upright path, stopping when appropriate and moving when appropriate. This is called beautiful, hence it is "good fortune." The fifth line is not without corresponding elements, but since both the fifth and the second lines maintain uprightness, their thoughts and actions are all in harmony with the middle and upright, without private attachments or mistakes. Thus it is called "beautiful." The "Tuocí" only generally speaks about retreat, hence saying "acting in accordance with the time" and "small benefit from uprightness," still leaving room for rectifying the situation. When it comes to the line, reaching the fifth position, retreat is about to reach its extreme, so it only discusses "retreating in accordance with the middle and upright path." Retreat is not something a ruler should do, so this line does not speak in terms of the ruler's position. However, if a ruler needs to withdraw or distance himself from certain people, that is also a form of retreat, and the key remains the same, which is uprightness and justice.

集說 龔氏煥曰：“嘉遯貞吉”，即《彖傳》所謂“遯而亨也”。五當位而應，與時偕行者也。案 此爻雖不主君位，然居尊則亦臣之位高者也。凡功成身退者，人臣之道，故伊尹曰：臣罔以寵利居成功，豈非遯之嘉美者乎！嘉之義，比好又優矣。

Collected interpretations cite Gongs Huan's view: "Good retreat brings auspicious fortune," which corresponds to the Commentary on the Judgment's statement "retreating leads to success." The ninth line in the fifth position, a yang line occupying a yang position, is "in proper position." Below it is a line that corresponds, making it the person who can act in harmony with the times. Li Guangdi comments: Although this line does not speak of the sovereign position, since it is in a high position, it is the highest among ministers. To withdraw after achieving success is the proper way for a minister. Therefore, Yi Yin said in the Book of Shang: "Ministers should not rely on favor and benefits to stay in their positions after achieving success." How could this not be the most commendable form of retreat? The word "good" carries a weight higher than the "good" in the fourth line.

上九，肥遯。無不利。本義 以剛陽居卦外，下無繫應，遯之遠而處之裕者也，故其象占如此。“肥”者，寬裕自得之意。程傳 “肥”者，充大寬裕之意。“遯”者，唯飄然遠逝。無所繫滯之為善。上九乾體剛斷，在卦之外矣。又下無所繫，是遯之遠而無累，可謂寬綽有餘裕也。遯者，窮困之時也。善處則為肥矣。其遯如此，何所不利？

The line statement of the Upper Ninth line says: Retreating in a broad and comfortable manner, there is no disadvantage. Zhu Xi's "Benyi" states: The Upper Ninth line, with a yang strong line located outside the entire hexagram, has nothing below it to correspond with, thus it is the line that retreats the farthest and is in the most relaxed and spacious situation. Therefore, its symbolic representation and the statement of the line are like this. The term "fei" refers to being broad and ample, comfortable and content. Cheng Yi's "Yichuan Commentary on the Changes" says: "Fei" means being full and vast, spacious and abundant. As for "dun," only retreating freely and far away, without any attachments or hindrances, is considered good. The Upper Ninth line belongs to the Qian trigram, which is strong and decisive, and it is located outside the hexagram. There is nothing below it to connect with, so it retreats far and has no burdens. This can be said to be spacious and ample beyond measure. Retreat is usually associated with hardship and distress, but those who are good at self-cultivation can live comfortably. So, how could there be any difficulty in such a retreat?

姜氏寶曰：四之“好”，不如五之”嘉”。五之“嘉”，不如上之“肥”。上與二陰無應無繫，故“肥”。“肥”者，疾憊之反也。總論 項氏安世曰：下三爻艮也，主於止，故為不往，為執革，為“係遯”。上三爻乾也，主於行，故為“好遯”，為“嘉遯”。為“肥遯”也。

Collective commentary cites Jiang Bao's explanation: the "good retreat" of line nine in the fourth position is not as good as the "auspicious retreat" of line nine in the fifth position; the "auspicious retreat" of line nine in the fifth position is not as good as the "fat retreat" of line nine at the top. Line nine at the top is not in correspondence with the two yin lines below, nor is it connected, hence it is called "fat." The term "fat" refers precisely to the opposite of the "sickness and exhaustion" of line nine in the third position. Collective summary cites Xiang Anshi's explanation: the three lines below belong to the trigram Gen, which represents stillness, so line six at the beginning is "do not go anywhere," line six in the second position is "hold on with a yellow ox hide," and line nine in the third position is "retreat while being tied." The three lines above belong to the trigram Qian, which represents movement, so line nine in the fourth position is "good retreat," line nine in the fifth position is "auspicious retreat," and line nine at the top is "fat retreat."