The Traveler Hexagram

旅.離上.艮下程傳 《旅序卦》；“豐，大也。窮大者必失其居，故受之以旅。”豐盛至於窮極，則必失其所安，《旅》所以次《豐》也。為卦離上艮下，山止而不遷，火行而不居，違去而不處之象，故為《旅》也。又麗乎外，亦旅之象。

The hexagram of Travel is composed of the upper trigram Li (Fire) and the lower trigram Gen (Mountain). Cheng Yi in his commentary Yichuan's Commentary on the Changes says: The "Sequence of Hexagrams" explains the order of the hexagram of Travel, stating that "Fullness" represents abundance, and when abundance is pushed to its extreme, one inevitably loses one's dwelling, hence the next hexagram is Travel. When fullness reaches its limit, one must lose one's place of abode, so Travel follows Fullness. In terms of the structure of the hexagram, the upper trigram is Li (Fire) and the lower trigram is Gen (Mountain): the mountain is still and does not move, while fire moves and does not stay, moving away and remaining, exactly representing leaving one's original place and unwillingness to settle down, hence it is called Travel. Furthermore, Li (Fire) is attachment, attaching externally, which also represents being away from home.

旅，小亨，旅貞吉。 本義 “旅”，羈旅也，山止於下，火炎於上，為去其所止而不處之象，故為《旅》。以六五得中於外，而順乎上下之二陽，艮止而離麗於明，故其占可以“小亨”。而能守其旅之貞則“吉”，旅非常居，若可苟者，然道無不在，故自有其正，不可須臾離也。

The Hexagram of Travel states: There is slight success, and if one maintains uprightness while in a foreign place, it brings good fortune. Zhu Xi's "Benyi" says: "Travel" refers to living in a foreign place. The mountain is still below, and the fire is rising above, symbolizing a departure from one's original place of rest and unwillingness to settle down, hence the name "Travel." Since the line six in the fifth position is in the outer trigram and is central, and it is supported by the yang lines nine in the fourth and nine at the top above and below, and since the lower trigram is "Gan" (stop) and the upper trigram is "Li" (light), the divination statement can be said to indicate "slight success." And if one maintains uprightness in the situation of being a traveler, it brings good fortune. Living in a foreign place is not a permanent residence, and it may seem that being careless is acceptable. However, principles exist everywhere, and there is a proper way to conduct oneself while traveling, which must not be neglected for a single moment.

程傳 以卦才言也。如卦之才，可以“小亨”，得《旅》之“貞”正而“吉”也。 集說 胡氏炳文曰：在《旅》而“亨”，亨之小者也。然事有小大，道無不在，大亨固利於貞，不可以“亨”之“小”而失其貞也，正道果可須臾離哉。

Cheng Yi in Yichuan's Commentary on the Changes says: The hexagram statement speaks about the nature and quality of this hexagram. According to the nature and quality of this hexagram, there can be a small degree of success and smoothness, and if one maintains uprightness while in a situation of being away from home, it will be auspicious. The collected interpretations cite Hu Bingwen saying: Being in a situation of being away from home yet achieving success and smoothness, this is only a small degree of success. However, things have great and small aspects, but the principles are present everywhere. Great success indeed relies on uprightness, but one should not abandon uprightness merely because the success is only 'small'. Can the right path ever be abandoned for a moment?

初六，旅瑣瑣，斯其所取災。 本義 當《旅》之時，以陰柔居下位，故其象占如此。

The line statement of the first line says: staying in a foreign place in a mean and despicable manner, this is the reason for its self-inflicted misfortune. Zhu Xi's "Ben Yi" says: when one is in a state of wandering, it occupies the lowest position with a yin and soft nature, so the symbolic representation and the divination statement are like this.

程傳 六以陰柔在旅之時，處於卑下，是柔弱之人。處《旅》困而在卑賤，所存汙下者也。志卑之人，既處旅困，鄙猥瑣細，無所不至，乃其所以致侮辱，取災咎也，“瑣瑣”，猥細之狀。當旅困之時，才質如是，上雖有援，無能為也。四陽性而離體，亦非就下者也。又在《旅》，與他卦為大臣之位者異矣。

Cheng Yi in Yichuan's Commentary on the Changes says: The line 'Initial Six' is a person of yin and flexibility who is in a situation of being a traveler, and is in a low position. He is a weak person. Being in a state of hardship while traveling and being in a low position, his thoughts are therefore low and dirty. A person with a low spirit, once caught in hardship while traveling, will do all sorts of petty and trivial things, which is exactly the reason he invites disgrace and brings about his own misfortune. 'Suo suo' means petty and trivial. When one is in a situation of hardship while traveling, his nature is like this. Even if someone above is willing to help, he can't really help. Moreover, the line 'Nine in the Fourth' is by nature yang and strong, and is in the position of 'Fire', which is not willing to bend down to the lower positions. Furthermore, being in the hexagram of 'Travel', it is different from the situation of the fourth line in other hexagrams, which is considered the position of a minister.

集說 王氏應麟曰：《旅》，初六“所其所取災”，王輔嗣注云，為斯賤之役，唐郭京謂“斯”合作“亻斯 ”。愚按後漢左雄傳“職斯祿薄”，注云：“斯，賤也。” 不必改“亻斯”字。

The collected interpretations cite Wang Yinglin's view: In the line statement of the first line of the "Travel" hexagram, the phrase "Si qi suo qu zai" (This is where the calamity arises), Wang Bi's commentary explains that "Si" refers to being engaged in menial tasks. Guo Jing of the Tang dynasty thought that the character "Si" should be written with the person radical as "Si". My opinion is: In the "Later Han Book" under the biography of Zuo Xiong, there is a phrase "Zhi si lu bo" (The position is low and the salary is meager), and the annotation explains that "Si" means "lowly". This shows that "Si" itself has the meaning of being lowly, so there is no need to change it to "Si" with the person radical.

案 《易》中初爻，多取童稚小子之象，在《旅》則童僕之象，王氏之說是也。

Li Guangdi remarked: In the Zhou Changes, the first line usually takes the image of a child or a young man; when placed in the Travel卦, it represents the image of a traveling attendant. Wang Yinglin's view that there is no need to change the characters is correct.

六二，旅即次，懷其資，得童僕貞。 本義 “即次”則安，“懷”“資”則裕，得其童僕之貞信，則無欺而有賴，《旅》之最吉者也。二有柔順中正之德，故其象占如此。

The line statement of the second line says: traveling in a foreign place, staying in an inn, carrying money, and receiving the loyal service of a servant. Zhu Xi's "Ben Yi" states: staying in an inn means having a place to rest, carrying money means having sufficient resources, and receiving the loyal service of a servant means not being deceived and having something to rely on. This is the most auspicious line among the six lines of the "Travel" hexagram. The second line possesses the virtues of flexibility, propriety, and uprightness, hence the symbolic representation and the divination statement are as such.

程傳 二有柔順中正之德，柔順則眾與之，中正則處不失當，故能保其所有。童僕亦盡其忠信，雖不若五有文明之德，上下之助，亦處《旅》之善者也。次舍，旅所安也。

Cheng Yi in Yichuan's Commentary on the Changes says: The line six in the second possesses the virtue of flexibility, obedience, and uprightness. Flexibility and obedience mean that people are willing to help it; uprightness ensures that its actions do not go wrong, so it can retain what it has. Even servants are willing to be loyal and trustworthy to it. Although it is not as refined as six in the fifth, which has the virtue of civilization and receives assistance from both above and below, it is still a line in a difficult situation that is relatively favorable. A lodging house is a place where a traveler can rest and settle down.

財貨，旅所資也。童僕，旅所賴也。得就次舍，懷蓄其資財，又得童僕之貞良，旅之善 集說 胡氏炳文曰：旅中不能無賴乎“童僕”之用，亦多不免乎童僕之欺，惟得其貞信者，則無欺而有賴。

Money is something that a traveler relies on for circulation; a servant is a person that a traveler depends on for assistance. Once one has taken up residence in an inn and is carrying money, and also has a loyal and virtuous servant, this is considered good in a situation of being away from home... (the original text here is missing, and this passage from the Cheng Transmission is incomplete). The collective commentary cites Hu Bingwen saying: when staying away from home, one cannot help but rely on servants for tasks, but one often cannot avoid being deceived by them; only when encountering a loyal and trustworthy servant can one both avoid being deceived and have genuine support.

趙氏玉泉曰：二處《旅》而有柔順中正之德，則內不失己，而己無不安，外不失人而人無不與。凡旅之所恃以不可無者，皆有以全之也。

The collected interpretations also cite Zhao Yuquan's view: Six in the Second, though in a situation of being away from home, possesses the virtues of flexibility, obedience, and uprightness. Therefore, internally, it does not lose its integrity, and thus has no place of instability; externally, it does not lose others' trust, so others do not fail to support it. Whatever is essential for someone living away from home, it can fully preserve and maintain.

案 二得位得中，故曰“即次懷資”，與九四之旅處而得其資斧者異矣。下有初六比之，故曰“得童僕”。與九三之“喪其童僕”者異矣，在初則為“童僕”之“瑣瑣”者，自二視之，則為“童僕”之”貞”者，義不相害也。

Li Guangdi commented: Six in the Second is both "in the right position" and in the center, so the line statement says it stays in an inn and carries provisions, which is different from the situation of Nine in the Fourth, which can only stay anywhere and even with money must carry an axe for self-defense. It also has Six at the Beginning right below it, so it is said to "have a servant," which is different from the "loss of the servant" in Nine in the Third. The same Six at the Beginning, from its own perspective, is the lowly and trivial servant, but from the perspective of Six in the Second, it is the loyal and reliable servant. These two descriptions are from different viewpoints and do not contradict each other.

九三，旅焚其次，喪其童僕貞，厲。 本義 過剛不中，居下之上，故其象占如此。“喪其童僕”，則不止於又其心矣，故“貞”字連下句為義。

The third line statement says: While traveling in a foreign place, the guest lodge is burned, and the loyal servant is lost, which is dangerous. Zhu Xi's "Ben Yi" says: The ninth line three is overly strong and not in the center, and it occupies the top position of the lower trigram, so the symbolic representation and the divination statement are like this. Since it says "losing the loyal servant," it is not merely losing the servant's loyalty. Therefore, the character "zheng" (constancy) should be read together with the following sentence, as "zheng li," meaning that even when maintaining constancy, there is still danger.

程傳 處《旅》之道，以柔順謙下為先。三剛而不中，又居下體之上，與《艮》之上，有自高之象。在《旅》而過剛自高，致困災之道也。自高則不順於上，故上不與而焚其次，失所安也？上離為焚象，過剛則暴下，故下離而“喪其童僕”之貞信，謂失其心也，如此則危厲之道也。

Cheng Yi in Yichuan's Commentary on the Changes says: In the situation of being in a foreign place, the first principle is to be gentle, compliant, and humble. The line Nine in the Third is strong and not in the center, and it is located at the top of the lower trigram, right at the top of the mountain trigram, which symbolizes arrogance. Being in a foreign place yet being overly strong and self-important leads to hardship and misfortune. Arrogance prevents one from being obedient to those above, so those above do not support him. Even his lodging is burned down, and he loses his place to stay. The upper trigram Li represents fire, which symbolizes burning. Excessive strength leads to harshness towards those below, causing those below to turn away, losing the loyalty and trust of his servants, that is, losing their hearts. This is exactly the path leading to danger and peril.

集說 潘氏夢旂曰：居剛而用剛，平時猶不可，況旅乎！以此與下，焚次喪僕，固其宜也。九三以剛居下體之上，則焚次。上九以剛居上體之上，則焚巢。位愈高，剛愈亢，則禍愈深矣。

Collective commentary cites Pan Mengqi's saying: being in a position of strength and further promoting strength is already unacceptable on ordinary days, and how much more so when one is staying away from home! Using such a temper to deal with subordinates, burning the inn and abandoning the servants, is indeed the deserved outcome. Nine in the Third, with a strong line at the top of the lower trigram, results in burning the inn; Nine at the Top, with a strong line at the top of the upper trigram, results in burning the bird's nest. The higher the position, the more excessive the strength, and the deeper the calamity.

邱氏富國曰：九二爻辭，全與二反。二“即次”而三“焚”，二“得童僕”而三“喪”，二之“貞”無尤，而三之“貞”則“厲”者，二柔順得中，三過剛不中故也，過剛豈處《旅》之道哉！

The collected interpretations also cite Qiu Fuguo's view: the line statement of nine in the third (the original text mistakenly says 'nine in the second') is in every aspect opposite to that of six in the second. Six in the second stays in a guest house, while nine in the third burns it down; six in the second gains a servant, while nine in the third loses the servant; the 'zheng' of six in the second is a 'zheng' without fault, but the 'zheng' of nine in the third is followed by 'li', meaning danger. The reason is that six in the second is flexible and proper, while nine in the third is overly strong and not proper. How can excessive strength be appropriate for someone in a transient situation?

案 三得位，故亦有“即次”象。以其過剛，故焚之也。六爻惟二三言“次”，得位故也。

Li Guangdi comments: Nine in the Third, with a Yang line in a Yang position, is "appropriate in position" and thus also carries the image of staying in an inn; however, because it is overly strong, it burns down the inn. Among all the lines in the entire hexagram, only lines Six in the Second and Nine in the Third mention "ci" (the inn), precisely because these two lines are appropriate in position.

九四，旅于處，得其資斧，我心不快。 本義 以陽居陰，處上主下，用柔能下，故其象占如此。然非其正位，又上無剛陽之與，下唯陰柔之應，故其心有所不快也。

The fourth line statement says: While traveling, I found a place to stay, obtained money and an axe, but my heart was not at ease. Zhu Xi's "Ben Yi" says: It is a yang line occupying a yin position, located in the upper trigram but below the upper trigram, indicating the ability to use flexible methods and be willing to humble oneself and submit to others, hence the symbolic representation and the divination statement are as such. However, this is not its proper position, and there is no yang line above it to accompany it. Below it corresponds only to the yin and flexible initial line, hence there is a feeling of unease within.

程傳 四陽剛雖不居中，而處柔在上體之下，有用柔能下之象，得《旅》之宜也。以剛明之才，為五所與，為初所血，在《旅》之善者也。然四非正位，故雖得其處止，不若二雲就次舍也。有剛明之才，為上下所與，乃旅而得貨財之資，器用之利也。雖在旅為善，然上無剛陽之與，下唯陰柔之應，故不能伸其才，行其志，“其心不快”也。云“我”者，據四而言。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: Nine in the Fourth is a yang line but not in the center. However, it is a yang line in a yin position, and it is located at the bottom of the upper trigram, which conveys an image of being willing to use gentle methods and to be humble and submissive. This is exactly the appropriate measure for someone in a situation of traveling abroad. It has the ability of being strong and wise, and it gains the support of line six in the fifth position above and the support of line six at the beginning below. In the hexagram of Travel, this is considered a favorable situation. However, the fourth position is not its proper place, so although it has found a place to stay, it is not as good as line six in the second position, which is said to have entered a proper inn. With the ability of being strong and wise, and having the support of both above and below, it can obtain the means of livelihood and the convenience of tools while traveling. This is considered good in a situation of traveling abroad. However, there is no yang line above it to support it, and the line below it is only a yin line. Therefore, it cannot fully display its ability and cannot achieve its aspirations, hence the statement 'its heart is not happy'. The term 'I' in the line statement refers to the perspective of line nine in the fourth position itself.

集說 蔣氏悌生曰：凡卦爻陽剛皆勝陰柔，惟《旅》卦不然。二五皆以柔順得“吉”，三上皆以陽剛致“凶”。六爻六五最善，二次之，上九最凶，三次之。九四雖得其處，

Collected Commentaries cite Jiang Tisheng's view: generally, in hexagram lines, yang strength is always superior to yin softness, but in the hexagram of Travel, this is not the case. Both line six in the second position and line six in the fifth position attain good fortune because of their softness and compliance, while lines nine in the third and nine at the top bring misfortune due to their yang strength. Among the six lines, line six in the fifth is best, followed by line six in the second; line nine at the top is most dangerous, followed by line nine in the third. Line nine in the fourth, although it has found a place to rest... (the original text here is missing, and this statement is incomplete).

案 四居位非正，故不曰“即次”。而日“於處”。在《旅》而處“多懼”之地，故雖得資與六二同，而未免加斧以自防衛，其未忘戒心可知，安得快然而安樂乎？

Li Guangdi remarked: The position occupied by nine in the fourth is not proper, so the line statement does not say "residing in the next" but says "residing in a place," meaning merely living wherever one can. It is in a state of wandering, and also in the fourth line as described in the Great Treatise, a place of much fear. Therefore, although it has reached the same situation as six in the second in terms of resources, it still cannot avoid carrying a axe for self-defense. This shows that its mind remains constantly cautious, so how could it possibly enjoy itself freely?

六五，射雉，一矢亡，終以譽命。 本義 “雉”，文明之物，《離》之象也。六五柔順文明，又得中道，為《離》之主；故得此爻者，為“射雉”之象。雖不無“亡失”之費，而所喪不多終有“譽命”也。

The Line Statement of the fifth line says: "Shoot a wild pheasant, losing one arrow, but ultimately gaining reputation and rank." Zhu Xi's "Ben Yi" states: The wild pheasant is a bird with beautiful feathers and elegance, which corresponds to the image of the Li trigram. The sixth line is yin and gentle, possessing elegance, and follows the middle path, being the main line of the upper trigram Li. Therefore, those who divinate this line have the image of shooting a wild pheasant. Although they inevitably incur the cost of losing one arrow, the loss is not great, and in the end they will gain reputation and rank.

程傳 六五有文明柔順之德，處得中道而上下與之，處《旅》之至善者也。人之處旅，能合文明之道，可謂善矣。羈旅之人，動而或失，則困辱隨之。動而無失，然後為善。離為雉，文明之物，“射雉”謂取則於文明之道而必合。如“射雉一矢”而“亡”之，發無不中，則終能致“譽命”也。“譽”，令聞也。“命”，福祿也。五居文明之位，有文明之德，故動必中文明之道也。五君位，人君無旅，旅則失位，故不取君義。

Cheng Yi in Yichuan's Commentary on the Changes says: The sixth line in the fifth position possesses the virtue of civilization, gentleness, and compliance, and its position is in harmony with the middle path. Both above and below are attached to it, making it the best position among those in exile. When a person is living in a foreign land, if he follows the way of civilization, it can be considered good. A traveler in a foreign land, if he makes any move, will make a mistake, and then hardship and humiliation will follow. Only when his actions do not lead to mistakes can it be considered good. The trigram Li represents the pheasant, a bird with ornamental plumage. "Shooting the pheasant" refers to following the way of civilization and striving for accuracy. Like shooting a wild pheasant with one arrow, which never misses, in the end one naturally gains reputation and official rank. "Yu" means good reputation, and "ming" means fortune, rank, and position. The sixth line in the fifth position is in the position of civilization and possesses the virtue of civilization, so every action must conform to the way of civilization. The fifth line is originally the position of the ruler, but there is no concept of a ruler being in exile. If a ruler is in exile, it means losing the country and position, so the meaning here does not refer to the ruler.

集說 朱氏震曰：五在《旅》卦，不取君象，有文明之德，則令譽升聞而爵命之矣。 《朱子語類》云：“亡”字，正如秦無亡矢遺鏃之亡，不是如伊川之說，《易》中凡言“終吉”者，皆是初不甚好也。 王氏申子曰：“一矢亡”，言中之易也。

The collected interpretations cite Zhu Zhen's view: in the hexagram of Travel, the line six in the fifth does not take the image of a ruler, but only takes the image of possessing civilised virtue. With such virtue, a good reputation reaches above, thus obtaining a title and a mandate. The collected interpretations also cite Master Zhu's "Classified Sayings" saying: the character "亡" in the line statement is like the "亡" in Jia Yi's "Commentary on the Travels of Qin," meaning loss, not as Cheng Yi interpreted it, meaning that once shot, it is finished. In the Zhou Changes, wherever it says "eventually good," it is because the beginning was not good. The collected interpretations also cite Wang Shenzi's view: "one arrow is lost" means that it is easy to hit the target, and one arrow is enough.

案 五在《旅》卦，不取君義，《程傳》之說是也。古者士大夫出疆則以贄行，而士執雉以相見，射雉而得，是進身而有階之象也。信於友則有“譽”，獲乎上則有“命”。

Li Guangdi commented: In the hexagram of Travel, the line six in the fifth does not take the meaning of a ruler. The interpretation by Cheng Zhuan is correct. In ancient times, scholars and officials would carry gifts with them when traveling across borders, and the scholars would present wild pheasants as gifts when meeting others. Shooting a wild pheasant and successfully capturing it symbolizes the beginning of a career. Gaining trust from friends brings a good reputation, and receiving recognition from above leads to a noble title.

上九，鳥焚其巢，旅人先笑後號咷，喪牛于易，凶。 本義 上九過剛，處《旅》之上，《離》之極，驕而不順，凶之道也，故其象占如此。

The line statement of the Upper Ninth says: The bird burns its nest; the guest first laughs but then wails in grief; in carelessness, he loses his ox, which is ominous. Zhu Xi's "Ben Yi" says: The Upper Ninth is overly strong and rigid, and is at the top of the "Travel" hexagram and the extreme point of the Li (Fire) trigram. It is proud and unwilling to be gentle, which is the way to invite misfortune, so the symbolic representation and the divination statement are like this.

程傳 “鳥”，飛騰處高者也。上九剛不中而處最高，又《離》體，其亢可知，故取鳥象。在旅之時，謙降柔和，乃可自保，而過剛自高，失其所安，宜矣。“巢”，鳥所安止。“焚其巢”，失其所安，無所止也。

Cheng Yi in Yichuan's Commentary on the Changes says: Birds are creatures that fly high and rest in high places. The Nine at the Top is strong and not in the center, and it stands at the highest position of the entire hexagram. Moreover, it is located in the trigram of Fire, so its arrogance is evident. Therefore, the image of a bird is chosen. When staying in a foreign land, only by being humble, yielding, and gentle towards others can one maintain stability. However, it is overly strong and arrogant, so losing its place of security is inevitable. "Nest" is the place where a bird resides. "Burning its nest" means losing its place of security and having nowhere to rest.

在《離》上為焚象，陽剛自處於至高，始快其意，故“先笑”，既而失安莫與，故“號咷”，輕《易》以喪其順德，所以“凶”也。“牛”，順物，“喪牛于易”，謂忽易以失其順也。離火性上，為躁易之象，上承“鳥焚其巢”，故更加“旅人”字，不云“旅人”，則是鳥笑哭也。

The trigram Li (Fire) is located above the body, symbolizing the image of burning. It places itself in the highest position with a strong and yang nature, initially feeling content and happy, hence "first laughing." However, it soon loses its place to stand and finds no one willing to accompany it, thus "later crying aloud." Because it carelessly discards the virtue of flexibility and gentleness, it invites misfortune. "Cow" is a gentle animal, and "losing a cow in the easy place" indicates losing one's gentleness through carelessness. Li is fire, which ascends, symbolizing impatience and recklessness. This sentence follows "a bird burning its nest," so the term "traveler" is specifically added; if "traveler" were not mentioned, it would become the bird both laughing and crying.

集說 王氏宗傳曰：上九之視九三，尤為剛亢者也。凡物棲高處亢，而寄諸危地者，鳥之巢是也。故《旅》之上取以為象。夫高極必危，離火有焚象也，故曰“鳥焚其巢”。“先笑”，謂喜居物上也。“後號眺”，謂巢焚之故也。夫“牛”，順物也，旅道以柔順謙下為本。上九喪其至順之德，此所以“凶”也。

The collected interpretations cite Wang Zongcheng's saying: the top line is even more strong and arrogant than the third line. Anything that resides in a high place, dwells in extreme exaltation, and places itself in a dangerous position is like a bird's nest, hence the top line of the Travel卦 takes it as an image. Reaching the highest point inevitably leads to danger, and since Li represents fire, which has the image of burning, it is said, "the bird burns its nest." "First laughing" refers to its joy in surpassing all things; "later wailing" refers to the reason the nest is burned. As for cattle, they are gentle animals; in the path of traveling, one should fundamentally be gentle and humble. The top line loses this most gentle virtue, which is precisely the cause of its misfortune.

徐氏幾曰：旅貴柔順中正，三陽爻皆失之，而最亢者上九也。

Collective commentary also cites Xu Ji's view: living away from one's native place, what is valuable is flexibility and uprightness. In the Travel卦, the three yang lines other than the initial line, namely nine three, nine four, and upper nine, all lack this quality, among which the most arrogant is upper nine.

總論 范氏仲淹曰：內止而不動於心，外明而弗迷其往，以斯適旅，故得“小亨”而“貞吉”。夫旅人之志，卑則自辱，高則見疾，能執其中，可謂智矣。

In the general discussion, it is cited that Fan Zhongyan said: the inner trigram is Gen (Mountain), which can provide stability and prevent the mind from being disturbed by external circumstances; the outer trigram is Li (Fire), which can illuminate the path ahead and prevent confusion. With such abilities, one can reside in a foreign land and thus achieve "small success" and "upright good fortune." One should understand the mindset of a person living away from home: if one's aspirations are too low, one will bring about humiliation; if too high, one will provoke resentment. Only those who can maintain the middle path can be considered wise.

故初“瑣瑣”，卑以自辱者也。三焚“次”而上焚“巢”，高而見疾者也。二懷“資”而五“譽命”，柔

This concludes the general discussion of the previous hexagram, "Travel." Therefore, the line statement of the first line of the "Travel" hexagram says "traveling in a petty manner," referring to those who place themselves in a lowly and trivial position, thus bringing upon themselves disgrace. The line statement of the third line speaks of burning the "secondary dwelling" (a place of rest on the journey), and the line statement of the top line speaks of burning the "nest," referring to those who stand too high, thereby inviting hatred. The line statement of the second line speaks of carrying "resources" (funds), and the line statement of the fifth line speaks of finally receiving "reputation and mandate," referring to those who embody flexibility. The original text ends here; the character "flexibility" is followed by missing characters, and by convention, no conjectural additions are made.

巽.巽上.巽下程傳 《巽序卦》：“《旅》而無所容，故受之以《巽》，巽者，入也。”羈旅親寡，非巽順何所取容？苟能巽順，雖旅困之中，何往而不能入，巽所以次《旅》也。為卦一陰在二陽之下。巽順於陽，所以為巽也。

"The hexagram 'Xun above, Xun below' is the diagram notation, indicating that both the upper and lower trigrams of the primary hexagram are Xun, making it a hexagram of two Xun trigrams. Cheng Yi in his commentary 'Yichuan's Commentary on the Changes' explains that the 'Sequence of Hexagrams' explains the reasoning for placing the hexagram 'Lv' (Travel) before 'Xun' as follows: 'When one is wandering abroad without a place to stay, the hexagram 'Xun' is used to follow it, since 'Xun' signifies entering.' When a person is in a state of exile with few relatives and friends, if they do not rely on humility and gentleness, by what means can they gain acceptance from others? As long as one is humble and gentle, even in difficult circumstances of travel, where can one not enter? Therefore, the hexagram 'Xun' comes after 'Lv'. In terms of the structure of the hexagram, a single yin line is placed below two yang lines, indicating that the yin is yielding to the yang, hence the name 'Xun' is given."

巽，小亨，利有攸往，利見大人。 本義 “巽”，入也，一陰伏於二陽之下，其性能巽以入也，其象為風，亦取入義，陰為王，故其占為“小亨”。以陰從陽，故又利有所往。然必知所從乃得其正，故又曰“利見大人”也。

The Hexagram Statement says: The Hexagram of Wind, there is slight success, it is appropriate to go somewhere, and it is appropriate to meet a great person. Zhu Xi's The Original Meaning of the Zhou Changes says: "Xun" means entering. A yin line is hidden beneath two yang lines, and its nature is to enter deeply with humility and compliance. It takes the image of wind, which also conveys the meaning of entering. The yin line is in the main position (the original text says "yin is the king," where "king" is likely a mistake for "main"), so its divination statement is "small success." Following the yang with yin softness, it is also appropriate to go somewhere. However, one must clearly know who one is following in order to proceed on the right path, hence it also says "favorable to meet a great person."

程傳 卦之才，可以“小亨”。“利有攸往”，“利見大人”也。《巽》與《兌》皆剛中正，《巽》說義亦相類，而《兌》則亨。《巽》乃小亨者，兌，陽之為也。巽，陰之為也。兌柔在外，用柔也，巽柔在內，性柔也，《巽》之“亨”所以“小”也。

Cheng Yi in Yichuan's Commentary on the Changes says: The quality and nature of this hexagram can only reach the level of "small success," and it can also achieve "favorable for going somewhere" and "favorable to see a great person." Both the Hexagram of Wind and the Hexagram of Joy have yao (lines) with yang strength in the central position and proper alignment. The Wind Hexagram represents humility and compliance, while the Joy Hexagram represents joy and delight, and their meanings are similar. However, the Joy Hexagram directly states "success," while the Wind Hexagram only says "small success." The reason for this is that the Joy Hexagram achieves its nature because of the yang line; the Wind Hexagram achieves its nature because of the yin line. In the Joy Hexagram, the yin lines are outside, meaning the softness is expressed outwardly; in the Wind Hexagram, the yin lines are inside, meaning the nature is inherently soft. Therefore, the "success" in the Wind Hexagram is only "small success."

集說 郭氏雍曰：“巽”，入也，能入故“利有攸往”，故“利見大人”，是亦沈潛剛克之意與。 《朱子語類》云：巽有入之義，巽為風，如風之人物，只為巽便能入，義理之中，無細不入。 趙氏汝楳曰：一陰生於下，二陽巽之於上，卦以剛爻得名，陰生而陽巽之。

"The Collection of Sayings" cites Guo Yong's explanation: "Xun" means entering, capable of penetrating deeply, hence "favorable for going somewhere" and "favorable to see a great man," which corresponds to the meaning expressed in the "Book of Documents · Hongfan" as "sinking and quiet with firm strength"—appearing outwardly calm and gentle yet overcoming through inner strength. The "Zhu Zi Yu Le" records that Xun contains the meaning of entering; the image of Xun is wind, like wind seeping into all things. Because of humility and gentleness, it can penetrate; there is no detail too minute to be reached. Zhao Ru Mei says: a yin line arises from below, while two yang lines penetrate upward into it; this hexagram is named based on the yang lines. When a yin line arises, the yang lines penetrate and subdue it.

蔡氏清曰：順字解巽字不盡，潛心懇到方為巽也。《程傳》只說順，然孔子不曰順，而每仍卦名曰《巽》，是必巽字與順字有辨矣。《大傳》曰“巽，入也。”又曰“巽，德之制也。”又曰“巽，稱而隱。”未嘗只以順字當之也。 何氏楷曰：凡巽之所以致“亨”，皆陽之為也。所謂申命乃陽事也，有陽以巽之於上，故“小亨”。

"The Collected Commentaries" cite Cai Qing's view: using the character "shun" (smoothness) to explain "xun" is not comprehensive. One must be deeply focused and sincere to truly embody xun. The "Cheng Transmission" only mentions "shun," but Confucius does not use "shun," often continuing to refer to it as the Hexagram of Xun. This indicates that the character "xun" and "shun" must be distinct. The Great Treatise says "xun means entering," and also says "xun is the regulation of virtue," meaning that xun is the discernment of virtue, and also says "xun is to match and conceal," meaning skillful in balancing without revealing. It has never used the single character "shun" to replace xun. He Kai says: all the reasons why xun can lead to "heng" (smoothness) are due to the actions of the yang lines.所谓 "shen ming" (repeatedly declaring orders) is originally a matter of yang, with a yang line above penetrating downward to subdue the yin lines, hence it is "xiao heng" (minor smoothness)."

案 “巽”，入也。從來說者，皆以為一陰入於二陽之下，非也。蓋一陰伏於內，陽必入而散之。陰性疑滯，必散而後與陽合德也，其在造化，則吹浮雲，散積陰者也。

Li Guangdi remarked: "Xun" means entering. All previous interpreters have thought that it refers to a yin line entering beneath two yang lines, which is incorrect. In fact, it is a yin line that is hidden within, and yang must enter to scatter it. The nature of yin is stagnant and obstructed, and only after it is scattered can it harmonize with yang. This principle is reflected in the creation and transformation of heaven and earth, as wind scatters floating clouds and dispels accumulated gloom.

其在人心，則察幾微，窮隱伏者也。其在國家，則除奸慝，釐弊事者也。三者皆非入不能，卦之所以名《巽》者以此，“亨”之所以“小”者，如《蠱》則壞極而更新之，故其亨大。《巽》但修敝舉廢而已，觀卦爻“庚”“甲”之義可見也。天下之事，既察知之，則必見之於行，故曰“利有攸往”。非有剛德之人不能濟也，故又曰“利見大人”。

When manifested in the human mind, it involves clearly observing subtle signs and thoroughly investigating hidden thoughts; when manifested in the state, it involves eliminating evil and rectifying accumulated evils. These three things cannot be accomplished without 'entering' into them. The reason the primary hexagram is named 'Wind' (巽) is precisely because of this. As for why 'communication' (亨) is only 'minor' (小), we can compare it with the hexagram 'Gǔ' (蛊): 'Gǔ' represents a situation that has deteriorated to the extreme and is then renewed, so its communication is great; 'Wind' (巽) is merely repairing damage and restarting neglected affairs. By examining the use of the characters 'Gēng' (庚) and 'Jiǎ' (甲) in the hexagram statement and line statements, this becomes clear. Since worldly affairs, once understood, must necessarily be put into action, it is said 'it is advantageous to go on a journey'; without a strong and virtuous person, it cannot be accomplished, hence it also says 'it is advantageous to see a great man'.

初六，進退，利武人之貞。 本義 初以陰居下，為《巽》之主，卑《巽》之過，故為“進退”不果之象。若以“武人之貞”處之，則有以濟其所不及，而得所宜矣。 集說 王氏弼曰：處令之初，未能服令者也，故“進退”也。成命齊邪，莫善武人，故“利武人之貞”以整之。

The line statement says: "Initial Six, either advancing or retreating, is appropriate to hold firm like a warrior." Zhu Xi in The Original Meaning of the Zhou Changes says: "Initial Six, with a yin line in the lowest position, is the main line of the Xun hexagram. It is overly humble and gentle, hence the image of 'advancing and retreating' without decisiveness. If one adopts the attitude of a warrior, being resolute and upright, it can compensate for its deficiency and thus be properly handled." The "Collected Sayings" cite Wang Bi saying: "Initial Six is at the beginning of issuing commands, and people have not yet obeyed. Hence it advances and retreats at times. To complete the command and rectify wrongdoing, there is no better choice than a warrior, hence 'favoring the uprightness of a warrior' to regulate it."

胡氏瑗曰：初六以陰柔之質，復在一卦之下，是以有“進退”之疑，利在武人之正，勇於行事，然後可獲其吉也。 俞氏琰曰：《巽》，“申命行事”之卦也。令出則務在必行，豈宜或進或退。初六卑巽而不中，柔懦而不武，故或進或退而不能自決也。若以武人處之，則“貞固足以幹事”矣，故曰“利武人之貞”。

"The Collection of Sayings" cites Hu Yuan's explanation: "Initial Sixth" is characterized by a yielding and soft nature, and is located at the very bottom of the hexagram, thus experiencing doubts about advancing or retreating. However, the advantage lies in emulating the firmness and courage of a warrior, and being brave in taking on responsibilities, thereby achieving auspiciousness. Yu Yan says: "The hexagram of Wind is about issuing commands and carrying out affairs. Once a command is issued, it must be carried through without hesitation. How could one advance and retreat at times? 'Initial Sixth' is humble and compliant but not in the central position, weak and timid but not brave. Therefore, it advances and retreats at times, unable to make independent decisions. If one adopts the approach of a warrior, this is what the 'Commentary of the Literary Meaning' refers to as 'upholding sincerity and firmness is sufficient to accomplish tasks.' Therefore, it says 'favorable for the warrior to be sincere.'"

九二，巽在床下，用史巫紛若，吉，無咎。 本義 二以陽處陰而居下，有不安之意。然當《巽》之時，不厭其卑。而二又居中，不至已甚。故其占為能過於巽，而丁寧煩悉其辭以自道達，則可以“吉”而“無咎”。 亦竭誠意以祭祀之吉占也。

The line statement says: Nine in the Second, humility is like being crouched under the bed, using priests and shamans to make offerings, with much talk and confusion, which is auspicious and without fault. Zhu Xi in The Original Meaning of the Zhou Changes says: Nine in the Second, with a yang line in a yin position and located in the lower trigram, implies inner unease. However, during the time of the trigram Xun, it is not considered too low; Nine in the Second is also in the middle of the lower trigram, so it does not go too far. Therefore, the judgment is: one can be somewhat humble and compliant, and repeatedly emphasize and speak clearly to express one's intentions upwardly, thus achieving 'auspicious' and 'without blame'. This is also a favorable oracle concerning the sincere performance of worship rituals.

程傳 二居巽時，以陽處陰而在下，過於巽者也。“床”，人之所安。“巽在床下”，是過於巽，過所安矣。人之過於卑巽，非恐怯則諂說，皆非正也。二實剛中，雖《巽》體而居柔，為過於巽，非有邪心也。恭巽之過，雖非正禮，可以遠恥辱，絕怨咎，亦吉道也。“史巫”者，通誠意於神明者也。“紛若”，多也。苟至誠安於謙巽，能便通其誠意者多，則“吉”而“無咎”。謂其誠足以動人也。人不察其誠意，則以過巽為諂矣。

Cheng Yi in Yichuan's Commentary on the Changes says: Nine in the Second is in the situation of Xun. A yang line in a yin place and in the lower trigram indicates excessive humility. "Bed" is where a person rests, and "Xun in the bed below" means humility that goes beyond one's own place. If a person is overly humble, it is not due to fear or timidity, but rather flattery and seeking favor, which are not the right path. In reality, Nine in the Second is a yang line in the center. Although it is in the body of Xun and in a yin position, it is overly humble but does not have perverse intentions. Excessive respect and humility, although not conforming to proper etiquette, can avoid disgrace, cut off resentment and blame, and is considered a favorable path. "Shi Wu" refers to those who convey sincere intent to the spirits; "fen ruo" means many. If one is genuinely sincere and content with humility, and there are many people who can convey his sincerity, then it is "favorable" and "without blame," meaning his sincerity is sufficient to move others. If people fail to recognize his sincerity, they will mistake excessive humility for flattery.

集說 馮氏椅曰：周官史掌卜筮，巫掌祓禳。卜筮所以占其吉凶，祓禳所以除其災害。 案 “床下”者，陰邪所伏也。入於床下，則察之深矣。於是既以史占而知之，復以巫祓而去之，雖有物妖神怪，無能為害矣。“紛若”者，以喻“申命”之頻煩，而“行事”之織悉也。二與五，皆所謂“剛巽乎中正而志行”者，卦之主也。故能盡“申命行事”之道如此。

"The Collected Sayings" cites Feng Yi's statement: In the "Rites of Zhou" (that is, the "Book of Rites"), the "shi" officials were in charge of divination and augury, while the "wu" officials were responsible for purification and ritual offerings to ward off calamities. Divination and augury were used to determine auspiciousness and misfortune, while purification and offerings were used to eliminate disasters. Li Guangdi remarked: "The area beneath the bed" is where malevolent spirits are likely to hide; to investigate deeply into this area is to be very thorough. Therefore, first the officials of divination were consulted to ascertain the situation, and then the priests of ritual were employed to perform purification and remove the evil influences. Even if there were strange creatures, demons, or spirits causing disturbances, they could not cause harm. "Fen ruo" is used to illustrate the frequent issuing of commands and the meticulous execution of affairs. Both the second line and the fifth line belong to the yao described in the "Commentary on the Judgment" as "yang strength is flexible and upright, and the will is carried out" (the yang line is flexible and upright in the center and correctness, and the will can be realized). These are the main lines of the entire hexagram, so they can achieve such a thorough implementation of the principles of issuing commands and carrying out affairs."

九三，頻巽，吝。 本義 過剛不中，居下之上，非能巽者，勉為屢失，“吝”之逭也，故其象占如此。 程傳 三以陽處剛，不得其中，又在下體之上，以剛亢之質，而居巽順之時，非能巽者，勉而為之，故屢失也。居巽之時，處下而上臨之以巽，又四以柔順相親，所乘者剛，而上覆有重剛，雖欲不巽得乎！故頻失而“頻巽”，是可“吝”也。

The Line Statement says: Nine in the Third, repeatedly forcing humility and compliance, there is regret. Zhu Xi's The Original Meaning of the Zhou Changes says: Nine in the Third is overly strong and not in the central position, located at the top of the Lower Trigram. It is not naturally a person who can be humble and compliant, so when it forces itself to be so, it repeatedly acts improperly, which is the way to bring about 'regret', hence its卦象 and judgment are thus. Cheng Yi's Yichuan's Commentary on the Changes says: Nine in the Third, with a Yang line in a Yang position, does not follow the middle path, and is at the top of the Lower Trigram. With a strong and lofty nature, it is born into a time of emphasis on compliance. It is not naturally a person who can be humble and compliant, so it can only force itself to be so, hence repeatedly acting improperly. Being in the time of Xun, it is itself in a lower position, while above it is Xun pressing down. Six in the Fourth also approaches it with gentle compliance. It is riding on a Yang line, and above it are overlapping Yang lines. Even if it wanted not to be humble and compliant, could it do so? Hence, repeatedly acting improperly and repeatedly being humble and compliant, this is something to be regretful of.

集說 趙氏汝楳曰：“頻巽”者，既巽復巽，猶頻復也。 案 “巽”者，入也。然又曰“德之制”，若不能斷制，則其人之深者，徒足使弊益以滋，而奸無所畏，非唯無益而又害之也。夫子曰“再思可矣”，言事貴斷也。九三上九，皆過於中，則是蓄疑以敗謀，多思而少斷。然三未如上九之甚也，故但為“頻巽”

The "Collected Sayings" cites Zhao Ruyi's view: what is meant by "frequent compliance" is having already been humble and compliant, and then being compliant again, just as the "Reversion" hexagram mentions "frequent reversion" (reverting repeatedly after losing). Li Guangdi comments: "Xun" means entering, but the "Great Treatise" also says it is "the regulation of virtue." If one cannot make a decision or regulate, then the more one delves into it, the more the faults will grow and the wicked will have no fear, which not only brings no benefit but also adds harm. Confucius says "considering it twice is enough," which speaks precisely to the importance of decisiveness in affairs. Both the ninth trigram and the top trigram have exceeded the middle path, leading to accumulated doubts that ruin strategy and excessive thinking with little decision-making. However, the ninth trigram is not as serious as the top trigram, so it is only called "frequent compliance"—the original text ends here, with missing characters below.

六四，悔亡，田獲三品。 本義 陰柔無應，承乘皆剛，宜有“悔”也，而以陰居陰，處上之下，故得”悔亡”，而又為卜田之吉占也。“三品”者，一為乾豆，一為賓客，一以充庖。

The line statement says: "Six in the Fourth, regret disappears, hunting yields three types of game." Zhu Xi's The Original Meaning of the Zhou Changes explains: "Six in the Fourth is a yin and flexible line without a corresponding line. It is above a line it is connected to and below a line it is overcoming, both of which are yang lines. It should therefore have 'regret'; but since it is a yin line in a yin position, located at the bottom of the upper trigram, it can 'remove regret,' and this is a favorable omen for hunting. The term 'three types' refers to one portion used as dried meat for sacrifice, one portion to entertain guests, and one portion to fill the kitchen."

程傳 陰柔無援，而承乘皆剛，宜有“悔”也。而四以陰居陰，得《巽》之正，在上體之下，居上而能下也，居上之下，巽於上也，以巽臨下，巽於下也。善處如此，故得“悔亡”。所以得“悔亡”，以如田之“獲三品”也。“田獲三品”，及於上下也。田獵之獲分三品：一為乾豆，一供賓客與充庖，一頒徒御。四能巽於上下之陽，如田之“獲三品”，謂遍及上下也。四之地本有悔，以處之至善，故“悔亡”。而復有功，天下之事，苟善處，則悔或可以為功。

Cheng Yi's Commentary on the Changes says: The sixth line in the fourth position is a yin line that lacks support, and it is both supported by and overcomes yang lines. Therefore, it should have 'regret'. However, the sixth line in the fourth position, being a yin line in a yin position, follows the correct path of the trigram Xun. It is located at the very bottom of the upper trigram, thus occupying a high position yet being humble. It is below the upper trigram, showing humility towards the superior; it is above the lower trigram, showing humility towards the inferior. By being so self-aware and properly positioned, it achieves 'regret disappears'. The reason it achieves 'regret disappears' is similar to the situation of hunting and obtaining three types of game. 'Hunting and obtaining three types' means benefiting all levels above and below. The hunting yield is divided into three parts: one part is used for the ancestral sacrifices, one part is given to guests and used to fill the kitchen, and one part is distributed to the attendants and drivers. The sixth line in the fourth position shows humility towards the yang lines above and below, just like 'hunting and obtaining three types', which means benefiting all levels. The sixth line in the fourth position originally would have regret, but because it is properly positioned, it achieves 'regret disappears', and also establishes merit. In the world, if things are properly handled, regret can sometimes be transformed into achievement.

集說 王氏弼曰：雖以柔遇剛，而依尊履正，以欺行命，必能獲強暴，遠不仁者也。 獲而有益，莫善“三品”，故曰“悔亡，田獲三品”。 王氏安石曰：“田”者，興事之大者也。“三品”，有功之盛者也。 郭氏雍曰：六四近君，志決於進，無初六之疑，則“悔亡”矣。是以有“田獲三品”之功也。六四至柔，不當有“田獲”之功。而此以順乎剛得之，由是觀之，則巽之為道，豈柔弱畏懦之謂哉！

"The Collection of Sayings" cites Wang Bi's interpretation: Although the fourth line is a yao of flexibility encountering a yao of strength, it is close to the honorable position and follows the correct path, thus being able to carry out commands (the original text says "to deceive and carry out orders," where "deceive" is likely a mistake for "this"). It will certainly capture the violent and drive away the unrighteous. There is both gain and benefit, and nothing is better than "three kinds." Therefore, it says "regret disappears, and the field yields three kinds." Wang Anshi says: "Field" symbolizes undertaking great affairs, and "three kinds" symbolizes great achievements. Guo Yong says: The fourth line is close to the sovereign's position, with resolute determination moving forward, without the doubt of the first line, so "regret disappears," thus achieving the merit of "the field yields three kinds." The fourth line is extremely flexible, and should not have such a merit as "field yield," yet here it gains it through following the yang. Thus, it appears that the path of Xun is not synonymous with weakness and timidity at all!"

沈氏該曰：“田獲三品”，令行之效也。“田”，除害也。“獲”，得禽也。行君之令而致之民，將以興利除害也，害去利獲，令行而功著，是以“田獲三品也”。 胡氏炳文曰：“田”，武事也。初“利武人之貞”，四之“田獲”，用武而有功者也。

"The Collection of Sayings" cites Shen Gai, who says: "Field hunting three kinds" indicates the effectiveness of implementing government orders. "Field" refers to eliminating evils, and "hunting" refers to capturing animals. Implementing the sovereign's commands and applying them to the people involves promoting benefits and removing evils. Once evils are removed and benefits are obtained, the implementation of orders becomes effective and prominent, hence it is said "field hunting three kinds." Hu Bingwen says: "Field" belongs to military affairs. The line "Six at the Beginning says 'favoring the virtue of warriors'" and "Six in the Fourth says 'field hunting'" both refer to employing military force and establishing merit.

案 以卦義論，則初與四皆伏陰也。陽所入而制之者也。有以制之，則柔順乎剛，而在內者無陰慝矣。以爻義論，則初與四能順乎剛，是皆有行事之責者。蓋質雖柔，而能以剛克，則所謂柔而立者也。初居重巽之下，猶有“進退”之疑。至四則居高當位，上承九五，視初又不同矣，故在初“利武人之貞”。四則載纘武功，而田害悉去，解獲三狐，而此“獲三品”，所獲者多，不止於狐也。

Li Guangdi commented: According to the meaning of the entire hexagram, the lines Initial Six and Sixth Four are both hidden yao of yin, which are the objects that the yang yao need to penetrate and control. With the power to control them, the yin and flexibility will obey the yang and strength, so there will be no evil forces within. According to the meaning of each line, Initial Six and Sixth Four can obey the yang, and they are both responsible for carrying out political affairs. Although their nature is weak, they can overcome with firmness, which is the kind of person mentioned in the "Book of Documents · Hongfan" as "flexible yet firm." Initial Six is at the very bottom of the heavy wind trigram, still carrying doubts about "advancing and retreating"; by the time it reaches Sixth Four, it is in a high position and "in the right place," and it is above the Nine in the Fifth. Compared to Initial Six, it is different. Therefore, for Initial Six, it is advantageous for a warrior to maintain firmness, while Sixth Four inherits and promotes military strength, eliminating all the evils in hunting. The line Nine in the Second of the "Jie" hexagram says "caught three foxes," while here it says "obtained three kinds," meaning more is obtained, not only foxes.

九五，貞吉悔亡，無不利，無初有終，先庚三日，後庚三日，吉。 本義 九五剛健中正，而居《巽》體，故有“悔”，以有“貞”而“吉”也，故得亡其悔而“無不利”。有“悔”，是“無初”也。“亡”之，是“有終”也。“庚”，更也，事之變也，“先庚三口”，丁也。“後庚三曰”，癸也。“丁”，所以丁寧於其變之前。“癸”，所以揆度於其變之後。有所變更而得此占者，如是則“吉”也。

The line statement says: Nine in the Fifth, if one maintains correctness, it is auspicious, regret disappears, and there is no disadvantage, beginning not good but ending well; three days before the day of Geng, one should give repeated warnings, and three days after the day of Geng, one should consider again, and it will be auspicious. Zhu Xi's The Original Meaning of the Zhou Changes says: Nine in the Fifth is strong and upright, but is in the structure of Xun, so there is 'regret'; because it can maintain 'zheng' and obtain 'ji', it can eliminate this regret and 'there is no disadvantage'. 'Regret' means 'no beginning'; eliminating regret means 'a good ending'. 'Geng' means change, referring to the change of affairs. 'Three days before Geng' is the day of Ding (the original text says 'three mouths before Geng', 'mouth' is a mistake for 'day'), and 'three days after Geng' is the day of Gui. 'Ding' takes the meaning of repeated warnings, used for giving repeated reminders before change; 'Gui' takes the meaning of careful consideration, used for careful evaluation after change. Those who undergo change and come across this line should follow this method and it will be auspicious.

程傳 五居尊位，為《巽》之主，命令之所出也。處得中正，盡巽之善，然巽者柔順之道，所利在貞，非五之不足，在《巽》當戒也。既“貞”則“古”而“悔亡”，無所不利。“貞”，正中也。處《巽》出令，皆以中正為吉。柔巽而不貞則有悔，安能無所不利也。命令之出，有所變更也。“無初”，始未善也。“有終”，更之始善也。若己善，則何用命也，何用更也。“先庚三日，後庚三日，吉”。出命更改之道，當如是也。“甲”

Cheng Yi in Yichuan's Commentary on the Changes says: The Nine in the Fifth occupies the exalted position, and is the main line of the Xun hexagram, the place from which orders are issued. It is in the position of 'zhongzheng' (correct and central), and has fully realized the virtues of Xun. However, Xun represents the way of flexibility and yielding, and its advantage lies in maintaining correctness. This does not mean that the Nine in the Fifth has any deficiency, but rather that being in the Xun hexagram, it should be reminded of this. If it can maintain 'zhen' (correctness), then it will be 'ji' (auspicious) and 'hui wang' (regret disappears), and there will be no disadvantage. 'Zhen' means both correct and central. When issuing orders from the Xun hexagram, correctness and centrality are considered auspicious. If one is flexible and yielding but does not maintain correctness, there will be regret, how could there be no disadvantage? The issuing of orders implies a change. 'Wu chu' means the beginning is not yet complete; 'you zhong' means after the change, it begins to become complete. If something was already complete, why issue an order, why make a change? 'Xian geng san ri, hou geng san ri, ji' means the method of issuing orders and changing old systems should be like this. As for 'Jia', the text here is interrupted, and there is a missing passage.

集說 張氏浚曰：巽孰為貞，“先庚”“後庚”，巽之貞也。先三日，蓋慎始而圖其幾。後三日，蓋思終而考其成。慎始思終，權斯行矣。“庚”有制變之義，當以剛德為主，不然其弊將淪溺而入於《蠱》矣。 郭氏雍曰：慎乃出令，君人之道也。先後三日而申命之者，慎之至也。慎之至者，令出惟行，弗惟反故也、命令之出，有必可行之善，而無不可行復反之失，是以“吉”也。上曰“貞吉”，九五之“貞吉”也。下曰“吉”，蓋命令以是為吉也。“庚”，即命令也。“先庚”，謂“申命”。“後庚”，謂出令之後而“行事”也。

"Ji Shuo" cites Zhang Jun's saying: What does Xun use to signify "Zhen"? "Xian Geng" and "Hou Geng" are the "Zhen" of Xun. The three days before are being cautious at the beginning and planning its omens; the three days after are considering the end and examining its results. Being cautious at the beginning and thorough at the end, the way of flexible adaptation can be practiced. "Geng" contains the meaning of regulation and change, and it should be based on the virtue of firm strength, otherwise its drawbacks will lead to continuous decline and fall into the failure of the "Gu" hexagram. Guo Yong says: To issue commands with care is the way of a ruler over the world. Repeating the command three days before and three days after is being cautious to the extreme. Being cautious to the extreme, once the command is issued, there will be only execution, no regret or withdrawal. The issuing of a command has definite benefits that can be carried out, and no mistakes of being unable to proceed and then withdrawing, thus "Ji" (good fortune). The previous text says "Zhen Ji" (upright good fortune), referring to the "Zhen Ji" of the Nine in the Fifth; the following text says "Ji" referring to the command itself being good. "Geng" is the command: "Xian Geng" refers to "Shen Ming" (reiterating the command), and "Hou Geng" refers to the actions taken after the command is issued.

胡氏炳文曰：《蠱》者事之壞，“先甲”“後甲”者，飭之使復興起，巽者事之權，“先庚”“後庚”者，行之使適變通。 張氏清子曰：“甲”者十干之首，事之端也，故謂之“終則有始”。“庚”者十干之過中，事之當更者也，故謂之“無初有終”。況《巽》九五乃《蠱》六五之變，以造事言之，故取諸甲。以更事言之，故取諸庚，《易》於甲庚皆曰，先後“三日”者，蓋聖人謹其始終之意也。

"The Collected Commentaries" cite Hu Bingwen's explanation: The "Guzh" hexagram discusses a situation that has already deteriorated, and "Xian Jia" and "Hou Jia" refer to rectifying it and restoring it to prosperity. The "Xun" hexagram discusses a situation requiring flexibility, and "Xian Geng" and "Hou Geng" refer to promoting it and making it conform to change. Zhang Qingzi says: "Jia" is the first of the ten heavenly stems, representing the beginning of a matter, so the "Guzh" hexagram says "after the end comes the beginning." "Geng" is the heavenly stem that comes after the middle number, representing the time when a matter should be changed, so the "Xun" hexagram says "without beginning there is an end." Moreover, the "Xun" hexagram's nine in the fifth line comes from the "Guzh" hexagram's six in the fifth line: therefore, "Jia" is used for creating a matter, and "Geng" is used for changing a matter. The "Zhou Yi" mentions "three days" before and after both "Jia" and "Geng," indicating the sage's careful approach to the beginning and end of matters.

梁氏寅曰：五居尊位，乃命令之所自出也。巽之義為入，入於理者深，而見於行者決，巽之道然後為盡矣。不然優遊牽制，其多思者乃其所以為累者也，曷足貴乎。 鄭氏維嶽曰；九五一爻，正所謂“剛巽乎中正而志行”者，五居《巽》體，有《蠱》壞之病，故“有悔”，而以剛小正之道，渙號更命，得其貞正，故“吉悔亡”而“無不利”。先三後三，即是“申命行事”，即是貞處。 吳氏曰慎曰：苟有昕變，必丁寧揆度而後行事，則入於事理，順於人心，以得重巽之中，盡權宜之制，是以“吉”也。

"The Collected Commentaries" cite Liang Yin's saying: The fifth line, nine in the fifth, is in the exalted position, which is where commands originate. The meaning of Xun is "entering," and the deeper one understands the principles, the more resolute one becomes in action. Only then is the principle of Xun fully realized. Otherwise, if one is hesitant and restrained, and is always held back by excessive deliberation, those who think too much would become their own burden, and how could such a thing be valued? Zheng Weiyue says: The fifth line of this hexagram is exactly what the Commentary on the Judgment refers to as "a strong and upright line that enters the center and uprightness, thus achieving its purpose." The fifth line is in the body of Xun, but carries the sickness of Gu, which is corruption, hence "there is regret." However, by employing the way of strong, upright, and correct conduct, issuing orders and changing decrees, one attains uprightness, hence "the regret disappears" and "there is no disadvantage." The three days before and the three days after refer to "issuing orders and carrying out actions," which is the proper way of maintaining uprightness. Wu Yashen says: If there is a change, one must repeatedly instruct and carefully consider before taking action, thus deeply understanding the matter and conforming to the people's will, achieving the middle path of repeated Xun, and properly exercising authority and control, hence "auspicious."

上九，巽在床下，喪其資斧，貞凶。 本義 “巽在床下”，過於巽者也。“喪其資斧”，失所以斷也。如是則雖“貞”亦“凶”矣。居巽之極，失其陽剛之德，故其象占如此。

The line statement says: "Upper Nine, humility is like being hidden under the bed, losing the axe and halberd used for decision-making; although holding to the correct path, it is still dangerous." Zhu Xi's "The Original Meaning of the Zhou Changes" says: "Xun beneath the bed" indicates excessive humility and submission; "losing his means of decision" means losing the basis for judgment. In this way, even if one remains steadfast, it remains dangerous. Upper Nine is at the peak of Xun, having lost the virtue of Yang, hence the hexagram and its judgment are as such.

程傳 “床”，人所安也：“在床下”，過所安之義也。九居巽之極，過於巽者也，“資”，所有也。“斧，以斷也。陽剛本有斷，以過巽而失其剛斷，失其所有，“喪資斧”也。居上而過巽，至於自失，在正道為凶也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Bed" is the place where a person rests. "Being under the bed" means going beyond the place of rest. The Nine at the Top has a yang line occupying the top of the Xun trigram, which signifies excessive humility and yielding. "Resources" refer to what one possesses, and "axe" is used for cutting and deciding matters. Yang strength inherently possesses the ability to make decisions, but due to excessive humility, it loses its firm determination, thereby losing the resources it originally had. This is called "losing resources and the axe." Being in a high position and being overly humble to the point of losing oneself is considered凶 (a凶 outcome) from the perspective of the correct path.

集說 王氏弼曰：處《巽》之極，極《巽》過甚，故曰“巽在床下”。“斧”，所以斷者也。過巽失正，喪所以斷，故曰“喪其資斧”。 胡氏瑗曰：“斧”，斤也，善於斷割。處無位之地，無剛明之才，不能斷割以自決其事，故“凶”也。 案 “資斧”古本作“齊斧”為是。蓋因承《旅》卦同音而誤也。《說卦》“齊乎《巽》 ”。 齊斧者，所以齊物之斧也。

"The Collection of Commentaries" cites Wang Bi's interpretation: the top line, "Nine at the Top," is at the peak of the trigram "Xun" (Wind), pushing Xun to its extreme, hence the statement "Xun is beneath the bed." A "axe" is used for making decisions; when humility and compliance exceed the proper measure and one loses the right path, one loses the basis for making decisions, hence "losing the means of decision." Hu Yuan says: "Axe" refers to "jin," a tool for cutting and chopping, especially effective in splitting and cutting. The line "Nine at the Top" is in a position without rank and lacks the qualities of firmness, wisdom, and discernment, so it cannot decisively cut through matters to resolve them, hence "misfortune." Li Guangdi notes: in ancient texts, "zi fu" should be "qi fu," which is likely a mistake due to the similar pronunciation with "zi fu" in the "Lv" hexagram. The "Commentary on the Explanation of the Trigrams" says "harmonize with Xun" (all things are orderly in Xun), so "qi fu" refers to the axe used to bring order to all things.

總論 蘇氏濬曰：“巽”者，入也。然所謂入者，豈徒藉口於迂徐《漸》次之功，

"In General" cites Su Jun's statement: "Xun" means to enter. However, the entering referred to, is it merely using the gradual and slow progress of the "Zhan" hexagram as an excuse? The original text ends here, with missing characters below. According to convention, no conjectural additions are made.