The Gǔ Hexagram (Xun below, Gen above)

《蠱》，《序卦》：“以喜隨人者必有事，故受之以蠱。”承二卦之義以為次也。夫喜悅以隨於人者，必有事也。無事，則何喜，何隨？蠱所以次隨也。蠱，事也。蠱非訓事，蠱乃有事也。為卦，山下有風，風在山下，遇山而回則物亂，是為蠱象。蠱之義，壞亂也。在文為蟲皿，皿之有蟲，蠱壞之義。《左氏傳》云：“風落山，女惑男。”以長女下於少男，亂其情也。風遇山而回，物皆撓亂，是為有事之象，故云蠱者事也。既蠱而治之，亦事也。以卦之象言之，所以成蠱也；以卦之才言之，所以治蠱也。

Regarding the hexagram "Gǔ" (蛊), the "Xù Guà Zhuàn" says: "Those who follow others with joy must have something to deal with, hence it is followed by Gǔ." This sequence follows the meaning of the previous two hexagrams: those who joyfully follow others must have something to deal with. If there is nothing to deal with, where does the joy come from? Where does the following come from? Therefore, the hexagram Gǔ comes after the hexagram Suí (随). The word "Gǔ" itself does not mean "affair" directly, but it refers to the necessity of dealing with matters when encountering a state of corruption. In terms of the hexagram's structure, it represents a mountain beneath a wind: the wind is beneath the mountain, meets the mountain's obstruction, and turns back, causing all things to be disturbed and confused, which is the image of Gǔ. The meaning of Gǔ is corruption and confusion. In terms of its character, "Gǔ" is composed of "chóng" (虫, insect) and "mǐn" (皿, vessel), meaning insects growing in a vessel, which symbolizes corruption. The "Zuǒ Zhuàn" records a discussion by Yi He on Gǔ, saying "wind falls upon the mountain, women deceive men." This hexagram, with the elder daughter placed below the young son, represents disorder in the relationship between men and women. The wind meets the mountain and turns back, disturbing all things, which is the image of "having something to deal with," hence Gǔ means "affair." Once corruption has occurred and one begins to rectify it, that is also an affair. In terms of the hexagram's image, it discusses the cause of Gǔ; in terms of its qualities, it discusses how to rectify corruption.

蠱：元，亨，利涉大川。既蠱則有復治之理。自古治必因亂，亂則開治，理自然也。如卦之才以治蠱，則能致元亨也。蠱之大者，濟時之艱難險阻也，故曰利涉大川。先甲三日，後甲三日。

The Hexagram Gǔ Statement says: "Original, prosperous, advantageous to cross great rivers." Since it is already in a state of decay, it contains the principle of renewal and rectification. From ancient times, great order has always arisen from great disorder; when disorder reaches its extreme, order emerges, which is a natural principle. If one uses the qualities indicated by this hexagram to rectify the decay, one can achieve great prosperity. The greatest aspect of decay is to relieve the difficulties and dangers of the present situation, hence it says "advantageous to cross great rivers." The Hexagram Statement then continues: "Three days before the first day of the month, three days after the first day of the month."

甲，數之首，事之始也，如辰之甲乙。甲第，甲令，皆謂首也，事之端也。治蠱之道，當思慮其先後三日，蓋推原先後，為救弊可久之道。先甲謂先於此，究其所以然也。後甲謂後於此，慮其將然也。一日二日至於三日，言慮之深，推之遠也。究其所以然，則知救之之道；慮其將然，則知備之之方。

"Jia" is the first of the heavenly stems, representing the beginning of things, just as Jia and Yi come first in the sequence of heavenly stems. In the imperial examination system, "Jia Di" refers to the top rank, and in legal terms, "Jia Ling" denotes the primary decree, both using "Jia" to signify the beginning or the first. When dealing with the rectification of corruption, one should carefully consider the three days before and after the Jia day, looking back to the origin and forward to the future, in order to find a lasting method to eliminate entrenched evils. "Xian Jia" means to investigate the reasons why things have deteriorated to this state before this point; "Hou Jia" means to consider the possible changes that may occur after this point. Mentioning one, two, or even three days is a way of expressing deep thought and far-reaching contemplation. By investigating why it has come to this, one understands the path to remedy it; by considering what may happen next, one understands the methods of prevention.

善救則前弊可革，善備則後利可久，此古之聖王所以新天下而垂後世也。後之治蠱者，不明聖人先甲後甲之誡，慮淺而事近，故勞於救世而亂不革，功未及成而弊已生矣。甲者事之首，庚者變更之首。制作政教之類，則云甲，舉其首也。發號施令之事，則云庚，庚猶更也，有所更變也。

Being skilled in remedying, one can eliminate accumulated evils of the past; being skilled in prevention, one can ensure lasting benefits in the future. This is precisely why ancient sage-kings were able to renew the world and set an example for future generations. Later generations who rectify corruption fail to understand the sage's warning of "three days before the first day of the stem Jia and three days after," due to their shallow thinking and short-sightedness. Thus, they are busy trying to save the situation, yet disorder remains uneliminated, and before their achievements are completed, new evils have already arisen. "Jia" signifies the beginning of an affair, while "Geng" marks the beginning of change. When referring to the creation of systems and policies, we use "Jia," as it refers to the starting point; when referring to issuing commands, we use "Geng," as "Geng" implies alteration, indicating a change.

《彖》曰：蠱，剛上而柔下，巽而止，蠱。以卦變及二體之義而言。剛上而柔下，謂乾之初九上而為上九，坤之上六下而為初六也。陽剛，尊而在上者也，今往居於上；陰柔，卑而在下者也，今來居於下。男雖少而居上，女雖長而在下，尊卑得正，上下順理，治蠱之道也。由剛之上，柔之下，變而為艮巽。艮，止也。巽，順也。下巽而上止，止於巽順也。以巽順之道治蠱，是以元亨也。

The Commentary on the Judgment of the Hexagram 18 (Gǔ) says: "Gǔ, the strong above and the yielding below, yielding and stopping, hence Gǔ." This refers to the meaning of the changing hexagram and the two trigrams. "The strong above and the yielding below" refers to the initial line of the Qian trigram rising to become the top line, and the top line of the Kun trigram descending to become the initial line. Yang is inherently noble and should be above, yet it now resides at the top; Yin is inherently humble and should be below, yet it now resides at the bottom. The young male, though young, is above, and the old female, though old, is below. Thus, the positions of honor and humility are correct, and the upper and lower parts are in order, which is the meaning of rectifying the disorder of Gǔ. Because of the strong above and the yielding below, the hexagram becomes Gen (Mountain) and Xun (Wind). Gen represents stopping, and Xun represents yielding. The lower trigram yields and the upper trigram stops, thus achieving a state of calm and stability through yielding. Using the way of yielding to rectify disorder, therefore, leads to great success and smoothness.

蠱元亨而天下治也。治蠱之道，如卦之才，則元亨而天下治矣。夫治亂者，苟能使尊卑上下之義正，在下者巽順，在上者能止齊安定之，事皆止於順，則何蠱之不治也？其道大善而亨也，如此則天下治矣。

The Commentary on the Judgment says: "Gǔ is originally prosperous and brings order to the world." The method of rectifying chaos and disorder, if carried out with the qualities represented by this hexagram, will be greatly prosperous and lead to the governance of the world. Anyone who wishes to rectify a chaotic situation should ensure that the distinctions of rank and hierarchy are properly established. Those below should be compliant and obedient, while those above should be able to maintain stability and order, ensuring that all matters proceed smoothly. Then, how could chaos and disorder remain unresolved? This path is both virtuous and prosperous. If followed, the world will be well governed.

利涉大川，往有事也。方天下壞亂之際，宜涉艱險以往而濟之，是往有所事也。先甲三日，後甲三日，終則有始，天行也。夫有始則必有終，既終則必有始，天之道也。聖人知終始之道，故能原始而究其所以然，要終而備其將然，先甲後甲而為之慮，所以能治蠱而致元亨也。

The Commentary on the Judgment says: "It is advantageous to cross a great river, going on a mission." When the world is in disorder and chaos, one should brave the difficulties and go forth to rescue it, which is called "going on a mission." It also says: "Three days before the Jia day, three days after the Jia day, the end leads to the beginning, which is the way of Heaven." Whenever there is a beginning, there must be an end, and after the end comes another beginning; this is the way of Heaven's operation. The sage understands the principle of the cycle of beginning and end, so he can trace the origin of things and understand why they are so, and also conclude the end of things and prevent what may come. He prepares thoroughly before and after the Jia day, thus being able to rectify disorder and achieve great success.

《咸》，《序卦》：“有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，有父子然後有君臣，有君臣然後有上下，有上下然後禮義有所錯。”天地萬物之本，夫婦人倫之始，所以上經首《乾》、《坤》，下經首《咸》繼以《恆》也。天地二物，故二卦分為天地之道。男女交合而成夫婦，故《咸》與《恆》皆二體合為夫婦之義。咸，感也，以說為主；恆，常也，以正為本。而說之道自有正也，正之道固有說焉，巽而動，剛柔皆應，說也。咸之為卦，兌上艮下，少女少男也。男女相感之深，莫如少者，故二少為咸也。艮體篤實，止為誠愨之義。男志篤實以下交，女心說而上應，男感之先也。男先以誠感，則女說而應也。

The hexagram "Xian" (咸) is explained in the "Xugua Zhuan" (序卦传) as follows: "After heaven and earth are formed, then all things come into being; after all things are formed, then there are men and women; after men and women are formed, then there are husband and wife; after husband and wife are formed, then there are father and son; after father and son are formed, then there are ruler and subject; after ruler and subject are formed, then there is distinction between superior and inferior; after there is distinction between superior and inferior, then rites and morality have a place to be practiced." Heaven and earth are the root of all things, and husband and wife are the beginning of human relationships, so the upper section of the "Zhou Yi" (周易) begins with the hexagrams "Qian" (乾) and "Kun" (坤), while the lower section begins with "Xian" (咸) and is followed by "Heng" (恒). Heaven and earth are two separate entities, so "Qian" and "Kun" are divided into two hexagrams, each representing the way of heaven and the way of earth. However, men and women must come together to form husband and wife, so "Xian" and "Heng" both consist of two parts, upper and lower, to represent the meaning of husband and wife. "Xian" meanssympathetic response (response or mutual influence), with mutual joy as its main characteristic; "Heng" means 恒久 (permanence), with upholding righteousness as its foundation. However, the way of joy naturally contains righteousness, and the way of upholding righteousness inherently contains joy. In the hexagram "Heng," the lower trigram is "Xun" (巽), which represents compliance, and the upper trigram is "Zhen" (震), which represents movement. The six lines are flexible and harmonious, which is the nature of joy. The structure of the hexagram "Xian" is "Dui" (兑) on top and "Gen" (艮) at the bottom, meaning a young woman on top and a young man at the bottom. The most profound mutual influence between men and women is found among the young, so the hexagram "Xian" is established with two "young" elements. The virtue of "Gen" (艮) is sincerity and steadfastness, and "stop" signifies sincerity and devotion. A man with sincere and steadfast intentions willingly submits to a woman and interacts with her, while a woman, filled with joy, responds upward. This is the man initiating the influence. A man first approaches with sincere feelings, and the woman then responds with joy.

咸：亨，利貞，取女吉。咸，感也。不曰感者，咸有皆義，男女交相感也。物之相感，莫如男女，而少復甚焉。凡君臣上下，以至萬物，皆有相感之道。物之相感，則有亨通之理。君臣能相感，則君臣之道通；上下能相感，則上下之志通；以至父子、夫婦、親戚、朋友，皆情意相感，則和順而亨通。事物皆然，故咸有亨之理也。利貞，相感之道利在於正也。不以正，則入於惡矣，如夫婦之以淫姣，君臣之以媚說，上下之以邪僻，皆相感之不以正也。取女吉，以卦才言也。卦有柔上剛下，二氣感應，相與止而說，男下女之義。以此義取女，則得正而吉也。

The Hexagram Statement of the Hexagram Xian says: "Xian: Smooth, advantageous to maintain the correct course, taking a wife is auspicious." "Xian" meanssympathetic response, which refers to mutual influence. It is not called "Gan" (sensation) directly because "Xian" also implies "all" or "completely," indicating mutual influence between men and women, not a one-sided matter. The mutual influence among all things is most profound in the relationship between men and women, and especially between young men and young women. All relationships, from sovereign and subject, superior and inferior, to heaven and earth and all things, have their own way of mutual influence. When things influence each other, there is the principle of smoothness: when sovereign and subject influence each other, the way of sovereign and subject becomes smooth; when superior and inferior influence each other, their intentions become communicated; extending this to father and son, husband and wife, relatives and friends, as long as their feelings influence each other, they will be harmonious and smooth. All things are like this, so the Hexagram Xian has the principle of smoothness. The statement "advantageous to maintain the correct course" refers to the principle of mutual influence being suitable for maintaining the correct course. If one does not influence with the correct way, it will lead to evil: for instance, couples influencing each other through licentiousness and seduction, sovereign and subject influencing each other through flattery and pleasing, superior and inferior influencing each other through perverse and improper ways, all are instances of mutual influence without the correct way. The statement "taking a wife is auspicious" refers to the quality of the hexagram. This hexagram has flexible lines above and strong lines below, with the yin and yang energies influencing each other and interacting with each other. The lower trigram is Gen (mountain), which represents stillness, and the upper trigram is Dui (lake), which represents joy, indicating the meaning of the man being subordinate to the woman. With such an attitude in taking a wife, one can achieve the correct way and thus be auspicious.

《彖》曰：咸，感也。柔上而剛下，二氣感應，以相與止而說，男下女，是以亨利貞，取女吉也。咸之義感也。在卦，則柔爻上而剛爻下，柔上變剛而成兌，剛下變柔而成艮，陰陽相交，為男女交感之義。又兌女在上，艮男居下，亦柔上剛下也。陰陽二氣，相感相應而和合，是相與也。止而說，止於說，為堅愨之意。艮止於下，篤誠相下也；兌說於上，和說相應也。以男下女，和之至也。相感之道如此，是以能亨通而得正，取女如是則吉也。卦才如此，大率感道利於正也。

The Commentary on the Judgment of the Hexagram Xian says: "Xian means mutual感应. The upper trigram is yin and the lower is yang, so the yin line rises above and the yang line descends below. The two energies interact and respond to each other, harmonizing and uniting. A man is below a woman, so it is favorable to be sincere and upright, and it is auspicious to take a wife." The meaning of "Xian" issympathetic response. In terms of the structure of the hexagram, the yin line rises to the top and the yang line descends to the bottom. The yin line moves upward, changing from yang to Dui, and the yang line moves downward, changing from yin to Gen. The yin and yang energies exchange their positions, which signifies the mutualsympathetic response between male and female. Moreover, Dui represents a young woman above and Gen represents a young man below, which still conforms to the principle of "yin above and yang below." The mutualsympathetic response and harmonious response between the two energies, leading to a united and harmonious state, is called "mutual interaction." "Stopping and being joyful" means stopping at a state of joy, implying firmness and sincerity. Gen stops below, indicating sincerity and willingness to be subordinate; Dui expresses joy above, indicating a joyful and responsive attitude. A man being below a woman indicates the utmost harmony. When mutualsympathetic response is achieved in this way, it leads to smoothness and uprightness, and thus it is auspicious to take a wife. This is the nature of this hexagram. In summary, the way ofsympathetic response should be based on uprightness.

天地感而萬物化生，聖人感人心而天下和平。觀其所感，而天地萬物之情可見矣。既言男女相感之義，復推極感道，以盡天地之理、聖人之用。天地二氣交感而化生萬物，聖人至誠以感億兆之心而天下和平。天下之心所以和平，由聖人感之也。觀天地交感化生萬物之理，與聖人感人心致和平之道，則天地萬物之情可見矣。感通之理，知道者默而觀之可也。

The Commentary on the Judgment continues: "Heaven and Earth are moved by mutual感应, and thus all things are transformed and come into being; the sage moves the hearts of people, and thus the world becomes peaceful and harmonious. By observing what is moved, the true nature of Heaven, Earth, and all things becomes evident." Previously, the meaning of thesympathetic response between men and women was explained, and here the principle ofsympathetic response is taken to its extreme to fully explore the principles of Heaven and Earth and the function of the sage. Heaven and Earth, through the mutualsympathetic response of yin and yang energies, generate and nurture all things; the sage, with sincere heart, moves the hearts of millions, thus bringing peace and harmony to the world. The reason the hearts of people are peaceful is precisely because the sage has moved them. By observing the principle of mutualsympathetic response between Heaven and Earth leading to the generation of all things, and the method by which the sage moves the hearts of people to achieve world peace, the true nature of Heaven, Earth, and all things can be seen. The principle ofsympathetic response is extremely subtle; those who understand the Way can silently contemplate and comprehend it, without needing to force words.

《象》曰：山下有澤，咸，君子以虛受人。澤性潤下，土性受潤，澤在山上而其漸潤通徹，是二物之氣相感通也。君子觀山澤通氣之象，而虛其中以受於人。夫人中虛則能受，實則不能入矣。虛中者，無我也。中無私主，則無感不通。以量而容之，擇合而受之，非聖人有感必通之道也。

The *Great Image* of the *Book of Changes* says: "There is a marsh below the mountain, which is *Xian*; the gentleman takes this as a sign to be receptive to others." The nature of the marsh is to moisten downward, and the nature of the earth is to receive the moisture; though the marsh is on the mountain, its moistening permeates layer by layer, connecting above and below. This is the mutual communication of the energies of the two substances. The gentleman observes the image of the mountain and marsh communicating their energies, and thus empties his heart to receive others. A mind that is empty can receive, but a mind that is full cannot take in anything more. What is called "empty center" means having no private self. When the mind has no private intentions as its master, it is not bound by anything and thus can communicate with all. If one first measures and then accepts, or first selects what is agreeable and then receives it, that is not the open-heartedness of the sage, who is always responsive to all that comes.

初六，咸其拇。初六在下卦之下，與四相感。以微處初，其感未深，豈能動於人？故如人拇之動，未足以進也。拇，足大指。人之相感，有淺深輕重之異，識其時勢，則所處不失其宜矣。《象》曰：咸其拇，志在外也。初志之動，感於四也，故曰在外。志雖動而感未深，如拇之動，未足以進也。

The line statement of the first line of the Xian hexagram says: "It moves the big toe." The first line is at the lowest position of the lower trigram and responds to the nine in the fourth position. It is a weak line at the beginning of the hexagram, and its influence is still shallow, so it cannot move others. It is like the big toe of a person moving slightly, which is not yet enough to take a real step forward. "Thumb" refers to the big toe. The mutual influence between people varies in depth and intensity. If one can recognize the proper time and situation, then one's response will be appropriate. The Small Image Commentary says: "It moves the big toe, the mind is outside." The initial movement of the first line's mind is caused by the influence of the nine in the fourth position, so it is said "the mind is outside." Although the mind has begun to move, the influence is still shallow, just like the big toe moving slightly, which is not yet enough to take a real step forward.

六二，咸其腓，凶，居吉。二以陰居下，與五為應，故設咸腓之戒。腓，足肚，行則先動，足乃舉之，非如腓之自動也。二若不守道，待上之求，而如腓自動，則躁妄自失，所以凶也。安其居而不動，以待上之求，則得進退之道而吉也。二，中正之人，以其在咸而應五，故為此戒。復云居吉，若安其分，不自動，則吉也。《象》曰：雖凶，居吉，順不害也。二居中得正，所應又中正，其才本善，以其在咸之時，質柔而上應，故戒以先動求君則凶，居以自守則吉。《象》復明之云：非戒之不得相感，唯順理則不害，謂守道不先動也。

The line statement for the second line says: "It is felt in the calf, ominous; if it remains in place, it is auspicious." The second line, being a yin and flexible line in the center of the lower trigram, corresponds with the fifth line. Therefore, it warns with the phrase "It is felt in the calf." The calf is the part of the leg below the knee, which seems to move first when a person walks, but in reality it is the foot that moves it, not the calf itself. If the second line does not remain on the right path and wait for the superior to initiate action, but instead acts rashly like the calf moving ahead on its own, it becomes impetuous and reckless, losing its proper position, hence ominous. If it remains in its proper place without unnecessary movement and waits quietly for the superior to take the initiative, then it follows the proper way of advancing and retreating, thus being auspicious. The second line is originally a person who is in the center and upholds righteousness, but because it is in the time of mutual influence in the Hexagram of "Attraction," it corresponds with the fifth line, so it is specially warned. It also says "if it remains in place, it is auspicious," meaning that if it remains in its proper position and does not act rashly, it will be auspicious. The Small Image Commentary says: "Although ominous, remaining in place is auspicious, because it follows without causing harm." The second line is in the center and upholds righteousness, and the line it corresponds with, the fifth line, is also central and upright. Its inherent quality is good; however, because it is in the time of mutual influence, it is yin and flexible, and eager to seek correspondence with the superior, so it is warned against acting rashly and moving ahead to seek the superior, which is ominous, but if it remains in its proper place, it is auspicious. The Small Image Commentary further explains that it is not prohibiting it from corresponding with the superior, but as long as it follows the proper way, there will be no harm—meaning that it should remain on the right path without acting rashly.

九三，咸其股，執其隨，往吝。九三以陽居剛，有剛陽之才，而為主於內，居下之上，是宜自得於正道，以感於物，而乃應於上六。陽好上而說，陰上居感說之極，故三感而從之。股者，在身之下，足之上，不能自由，隨身而動者也，故以為象，言九三不能自主，隨物而動，如股然，其所執守者隨於物也。剛陽之才，感於所說而隨之，如此而往，可羞吝也。

The line statement of the third line says: "It is moved in the thigh, it clings to the following, and going forward brings regret." The third line is a yang line in a yang position, possessing strong and vigorous qualities. It is also the main line of the lower trigram,艮 (Mountain), and is located above the lower trigram. It should stay on the correct path and move the outer trigram, but instead it responds to the upper sixth line. Yang is inclined to move upward and is easily pleased. The upper sixth line is at the peak of pleasure, so the third line is moved by it and follows. "Thigh" is below the body and above the feet, and cannot act independently, only moving with the body. Therefore, it is used as a symbol to indicate that the third line cannot act on its own, but only follows external things, like the thigh, which only follows the body. With strong and vigorous qualities, it is moved by what it likes and follows it, which is regrettable and shameful.

《象》曰：咸其股，亦不處也；志在隨人，所執下也。雲亦者，蓋《象》辭本不與《易》相比，自作一處，故諸爻之《象》辭，意有相續者。此言亦者，承上爻辭也。上云：“咸其拇，志在外也，雖凶居吉，順不害也。”咸其股，亦不處也。前二陰爻皆有感而動，三雖陽爻亦然，故云“亦不處也”。不處謂動也。有剛陽之質，而不能自主，志反在於隨人，是所操執者卑下之甚也。

The Small Image Commentary says: "The feeling reaches the thigh, also not staying still; the mind is inclined to follow others, and what it holds onto is lowly." The use of the word "also" here is because the text of the Image Commentary does not originally correspond term by term with the text of the Classic, but rather forms its own independent section. Therefore, the meanings of the Image Commentaries for each line often follow one another. Here, the use of "also" is to connect with the Image Commentaries of the previous lines: above it it says "The feeling reaches the toe, the mind is outside"; "Although it is dangerous to stay, it is safe to dwell, following without harm." Then it continues with "The feeling reaches the thigh, also not staying still." Before this, the two yin lines, the first and second, both acted immediately upon feeling; although the third line is a yang line, it also cannot stay still, hence the saying "also not staying still." "Not staying still" means restlessness. The third line originally has the quality of strong yang, yet it cannot govern itself, and its mind is inclined to follow others, which shows that what it holds onto is extremely lowly.

九四，貞吉，悔亡。憧憧往來，朋從爾思。感者，人之動也，故皆就人身取象。拇取在下而動之微，腓取先動，股取其隨。九四無所取，直言感之道，不言咸其心，感乃心也。四在中而居上，當心之位，故為感之主，而言感之道。貞正則吉而悔亡，感不以正，則有悔也。又四說體，居陰而應初，故戒於貞感之道，無所不通，有所私繫，則害於感通，乃有悔也。聖人感天下之心，如寒暑雨暘，無不通，無不應者，亦貞而已矣。貞者，虛中無我之謂也。憧憧往來，朋從爾思，夫貞一則所感無不通，若往來憧憧然，用其私心以感物，則思之所及者有能感而動，所不及者不能感也，是其朋類則從其思也，以有繫之私心，既主於一隅一事，豈能廓然無所不通乎？

The statement of the fourth line says: "Zhen Ji, Hui Wang. Chongchong Wanglai, Peng Cong Er Si."sympathetic response is the activity of the human heart, so all six lines of the Xian hexagram take their images from the human body: the initial line takes the movement of the toes, which are at the bottom and move most subtly; the second line takes the movement of the calf, which moves first; the third line takes the movement of the thigh, which only follows. By the fourth line, however, it no longer takes a body part but directly speaks of the way ofsympathetic response. It does not say "Xian Qi Xin" because "感" itself is a matter of the heart. The fourth line is in the upper part of the hexagram and is in the position of the heart, so it is the main line ofsympathetic response, and thus directly states the principle of mutual communication. Holding to the correct position brings good fortune and removes regret; if thesympathetic response is not based on the right path, there will be regret. Moreover, the fourth line belongs to the Dui hexagram, which represents joy, and it is a yang line in a yin position, responding to the initial line. Therefore, it warns it to hold to the correct position: the way ofsympathetic response is originally all-encompassing, but once there is partial attachment, it hinders the communication, thus causing regret. The sage moves the hearts of the people throughout the world, just as the cold and heat alternate and the rain and sunshine change, being all-encompassing and responding to everything, relying only on the character "Zhen."the so-called "Zhen" means a quiet and empty mind without private self-interest. As for "Chongchong Wanglai, Peng Cong Er Si": if one maintains a single-minded state, thesympathetic response will be all-encompassing; if the mind is restless and constantly wandering, using private feelings to move external things, then only those within the scope of one's thoughts can be moved, while those beyond the scope cannot be moved, thus only those of the same kind and faction will follow one's thoughts. Holding on to such a bound and restricted private self-interest, since one is focused only on a particular aspect or matter, how can one be broad and open, all-encompassing?

《繫辭》曰：“天下何思何慮？天下同歸而殊途，一致而百慮，天下何思何慮？”夫子因咸極論感通之道。夫以思慮之私心感物，所感狹矣。天下之理一也，塗雖殊而其歸則同，慮雖百而其致則一。雖物有萬殊，事有萬變，統之以一，則無能違也。故貞其意，則窮天下無不感通焉，故曰：“天下何思何慮？”用其思慮之私心，豈能無所不感也？

The Great Treatise says: "What does the world think or worry about? The world may take different paths but ultimately arrives at the same destination; although there are many concerns, they all lead to the same result. What does the world think or worry about?" Confucius particularly elaborates on the principle of mutualsympathetic response in the ninth line of the fourth position in the Xian hexagram. Using thoughts and private intentions to move external things limits the scope of what can be moved. The principle of the world is one: although the paths may differ, they all lead to the same destination; although there are many worries, they all result in the same outcome. Even though things may differ in myriad ways and events may change in countless forms, as long as one uses this single principle to unify them, nothing can contradict it. Therefore, if one remains steadfast in one's mind, one can encompass the world and achieve complete mutual感应, hence the saying "What does the world think or worry about?" If one uses thoughts and private intentions, how can one achieve completesympathetic response everywhere?

“日往則月來，月往則日來，日月相推而明生焉。寒往則暑來，暑往則寒來，寒暑相推而歲成焉。往者屈也，來者信也，屈信相感而利生焉。”此以往來屈信明感應之理。屈則有信，信則有屈，所謂感應也。故日月相推而明生，寒暑相推而歲成，功用由是而成，故曰屈信相感而利生焉。感，動也，有感必有應。凡有動皆為感，感則必有應，所應復為感，感復有應，所以不已也。

The Great Treatise continues: "When the sun goes, the moon comes; when the moon goes, the sun comes. The sun and moon push each other and thus light is generated. When cold goes, heat comes; when heat goes, cold comes. Cold and heat push each other and thus the year is completed. What goes is bending, what comes is extending—'xin' here means 'extending.' This is called感应 (response). Therefore, the sun and moon pushing each other generate light, cold and heat pushing each other complete the year, and the function of heaven and earth is thus established, so it says 'bending and extending respond to each other and benefit arises.' 'Response' is movement; whenever there is movement, there must be a response. Any movement is considered a response, and once there is a response, there must be another movement. The response becomes a new movement, and so on, continuing without end."

“尺蠖之屈，以求信也。龍蛇之蟄，以存身也。精義入神，以致用也。利用安身，以崇德也。過此以往，未之或知也。”前云屈信之理矣，復取物以明之。尺蠖之行，先屈而後信，蓋不屈則無信，信而後有屈，觀尺蠖則知感應之理矣。龍蛇之藏，所以存息其身，而後能奮迅也，不蟄則不能奮矣。動息相感，乃屈信也。君子潛心精微之義，入於神妙，所以致其用也。潛心精微，積也；致用，施也。積與施乃屈信也。

The Great Treatise also says: "The inchworm bends in order to stretch out; the dragon and snake hibernate in order to preserve themselves. The refined meaning enters into the divine, so as to achieve practical use. Utilizing things and maintaining oneself, in order to cultivate virtue. Beyond this, there is nothing that people know." Previously, the principle of bending and stretching has been explained. Here, specific examples of things are taken to illustrate this. The inchworm crawls by first arching its body and then stretching out; without first bending, it cannot stretch, and after stretching, it must bend again. Observing the inchworm can help understand the principle of mutual response. The dragon and snake hibernate in winter to preserve and rest their bodies, and only then can they rise and leap. Without hibernation, they would lack the strength to rise. The movement and stillness call upon each other, which is precisely bending and stretching. The gentleman immerses himself in the study of refined principles, penetrating to the divine level, in order to be able to apply them in the future. Immersion and refinement are accumulation, while application and practice are release. Accumulation and release are also bending and stretching.

“利用安身，以崇德也”，承上文致用而言，利其施用，安處其身，所以崇大其德業也。所為合理，則事正而身安，聖人能事盡於此矣，故云“過此以往，未之或知也”。“窮神知化，德之盛也”。既云“過此以往，未之或知”，更以此語終之，雲窮極至神之妙，知化育之道，德之至盛也，無加於此矣。

As for "utilizing one's abilities to secure one's self, thereby cultivating virtue," this is a continuation of the previous statement "achieving practical application." It means using one's actions skillfully, maintaining inner peace and stability, thus cultivating great virtue. When all one's actions conform to reason, things become proper, and the self becomes secure. The things that the sage can do reach their limit here, hence the saying "beyond this, there is nothing known." The "Great Treatise" concludes with "exhausting the subtle workings of heaven and earth, understanding the transformations of creation, this is the height of virtue." After having said "beyond this, there is nothing known," it concludes with this statement: reaching the most subtle and profound aspects, comprehending the principles of generation and transformation, this is the peak of virtue, and there is nothing beyond it.

《象》曰：貞吉悔亡，未感害也；憧憧往來，未光大也。貞則吉而悔亡，未為私感所害也；繫私應則害於感矣。憧憧往來，以私心相感，感之道狹矣，故云未光大也。九五，咸其脢，無悔。九居尊位，當以至誠感天下，而應二比上。若係二而說上，則偏私淺狹，非人君之道，豈能感天下乎？脢，背肉也，與心相背而所不見也。言能背其私心，感非其所見而說者，則得人君感天下之正，而無悔也。

The Small Image Commentary says: "Zhen Ji Hui Wang, Wei Gan Hai Ye; Chong Chong Wang Lai, Wei Guang Da Ye." Holding to the correct path leads to good fortune and the disappearance of regret, because it has not yet been harmed by biasedsympathetic response. Once one is attached to privatesympathetic response, it hinders the proper communication. "Chong Chong Wang Lai" refers to using private feelings to communicate, which narrows the path of communication, hence it says "not yet broad." The line statement of nine five says: "Xian Qi Mei, Wu Hui." Nine five, being a yang line in the尊 position, should use utmost sincerity to move the world, yet it responds to six two and is close to upper six. If it is attached to six two and delights in upper six, it becomes biased and narrow, which is not the way of a ruler. How can it move the world? "Mei" is the flesh on the back, opposite the heart and something one cannot see. The line statement's intention is: if one can detach from private feelings and communicate with those not seen or liked, one attains the correct path of a ruler moving the world, thus having no regret.

《象》曰：咸其脢，志末也。戒使背其心而咸脢者，為其存心淺末，繫二而說上，感於私慾也。上六，咸其輔頰舌。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。《象》曰：咸其輔頰舌，滕口說也。唯至誠為能感人，乃以柔說騰揚於口舌，言說豈能感於人乎？

The Small Image Commentary says: "It touches the nape, indicating a shallow heart." This is a warning to the Nine in the Fifth to distance itself from private desires, because it has a shallow mind and is caught up in the last stage, being attached to the Six in the Second while also delighting in the Six at the Top. What it feels is merely private desire. The line statement for the Six at the Top says: "It touches the cheek and tongue." The Six at the Top is yin and soft, located in the trigram of Joy, making it the main line of joy. It is also at the extreme end of the entire hexagram's感应 (response). This shows that its desire to move others has reached its peak. However, it cannot use sincere feelings to move others, but instead expresses its thoughts only through the mouth and tongue. This is the usual behavior of those with shallow understanding. How can such superficial words truly move others? Instead of directly mentioning "mouth," it says "cheek and tongue," just as modern people refer to faults in speech as "lip and tongue." "Cheek," "cheek," and "tongue" are all parts used in speaking. The Small Image Commentary says: "It touches the cheek and tongue, indicating empty words." Only sincere feelings can move others. Now, it uses soft and flattering words, spreading them through the mouth and tongue—empty talk. How can empty talk move others?

《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，則長當謹正；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，剛柔相應，皆恆之義也。

The hexagram "Heng" is explained in the "Xugua Zhuan" as: "The way of husband and wife cannot be short-lived, hence it is followed by 'Heng,' meaning constancy." The hexagram "Xian" discusses the way of husband and wife, and since husband and wife are unchanging throughout life, "Xian" is followed by "Heng." The hexagram "Xian" has a young male below a young female, with the male yielding to the female, symbolizing mutualsympathetic response between male and female. The hexagram "Heng" has a strong young male (Zhen) above a strong young female (Xun), indicating male superiority and female subordination, which represents the constant way of husband and wife living together. In terms of mutual affection, the younger are more intimate; in terms of hierarchy, the older should maintain proper roles. Hence, the upper trigram Dui (Lake) and lower trigram Gen (Mountain) form "Xian," while the upper trigram Zhen (Thunder) and lower trigram Xun (Wind) form "Heng." The male above the female, the man acting externally and the woman obeying internally, represents the constant principle of human relationships, hence it is called "Heng." Furthermore, the strong lines are above and the flexible lines below, with thunder and wind supporting each other. The lower trigram Xun is yielding, and the upper trigram Zhen is dynamic, with all six lines corresponding appropriately, which all signify the meaning of "constancy."

恆：亨，無咎；利貞，利有攸往。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？

The Hexagram Statement of the Hexagram of Constancy says: "Constancy: smooth, without blame; advantageous to be firm and correct, advantageous to go somewhere." "Constancy" means enduring. The way of constancy can be smooth, and only when constancy is maintained and smooth can there be no blame. If one maintains constancy but finds it unsmooth, then it is not a proper way of constancy, and there would be blame. For example, a gentleman who constantly does good deeds follows a proper way of constancy; a petty person who constantly does evil deeds loses the proper way of constancy. The reason constancy can be smooth is because of firmness and correctness, hence it says "advantageous to be firm and correct." What is meant by "constancy" is a principle that can be followed for a long time, not a rigid adherence to one aspect without flexibility, hence it says "advantageous to go somewhere." Precisely because there is movement and change, one can maintain constancy; once one becomes rigid and unchanging, it becomes difficult to maintain constancy. Moreover, the way of constancy is practiced throughout the world, so where could it be disadvantageous?

《彖》曰：恆，久也。恆者長久之義。剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。卦才有此四者，成恆之義也。剛上而柔下，謂乾之初上居於四，坤之初下居於初，剛爻上而柔爻下也。二爻易處則成震巽，震上巽下，亦剛上而柔下也。剛處上而柔居下，乃恆道也。雷風相與，雷震則風發，二者相須，交助其勢，故云相與，乃其常也。巽而動，下巽順，上震動，為以巽而動。天地造化，恆久不已者，順動而已。巽而動，常久之道也。動而不順，豈能常也？剛柔皆應，一卦剛柔之爻皆相應。剛柔相應，理之常也。此四者，恆之道也，卦所以為恆也。

The Commentary on the Judgment of the Hexagram of Constancy says: "Constancy means enduring." "Constancy" refers to enduring. It also says: "The strong is above and the yielding below; thunder and wind interact, the yielding moves, and the strong and yielding correspond with each other, thus constancy." The qualities of the hexagram possess these four aspects, thereby achieving the meaning of "constancy." What is meant by "the strong is above and the yielding below" is that the first line of the Heaven hexagram ascends to the fourth position, while the first line of the Earth hexagram descends to the first position. The strong line moves upward and the yielding line moves downward. When these two lines exchange positions, they become the hexagram of Thunder and Wind. Thunder is above and Wind is below, and still the strong is above and the yielding below. The strong being above and the yielding below is the way of constancy. What is meant by "thunder and wind interact" is that when thunder moves, wind arises, and they rely on each other, supporting and enhancing each other's power. Therefore, it is said "interact," which is their normal state. What is meant by "the yielding moves" is that the lower trigram is yielding and the upper trigram is moving, meaning to act with a yielding and compliant approach. The reason why heaven and earth continue without end is that they move in accordance with the natural order. To move in accordance with the order is the way of constancy; if movement is not in accordance with the order, how can it be enduring? What is meant by "the strong and yielding correspond with each other" is that all the strong and yielding lines in the hexagram correspond with each other. The correspondence between strong and yielding is the normal way. These four aspects are the way of constancy, and they are the reason why this hexagram is named the Hexagram of Constancy.

恆：亨，無咎，利貞，久於其道也。恆之道，可致亨而無過咎，但所恆宜得其正，失正則非可恆之道也，故曰久於其道。其道，可恆之正道也。不恆其德，與恆於不正，皆不能亨而有咎也。天地之道，恆久而不已也。天地之所以不已，蓋有恆久之道。人能恆於可恆之道，則合天地之理也。

The Commentary on the Judgment says: "The constant: it is smooth, without blame, advantageous to maintain firmness, because it is constant in its way." A constant way can lead to smoothness and without blame, but what is constantly maintained must be correct. Once it is incorrect, it is no longer a way that can be maintained, hence it is said "constant in its way." Here, "its way" refers to the correct way that can be maintained constantly. Virtue that is changeable, and maintaining an incorrect thing constantly, both cannot lead to smoothness and will inevitably result in blame. The Commentary on the Judgment also says: "The way of heaven and earth is constant and unceasing." Heaven and earth continue to move without ceasing precisely because they have a constant way. If a person can maintain himself on the correct way that can be maintained, then he conforms to the way of heaven and earth.

利有攸往，終則有始也。天下之理，未有不動而能恆者也。動則終而復始，所以恆而不窮，凡天地所生之物，雖山嶽之堅厚，未有能不變者也，故恆非一定之謂也，一定則不能恆矣。唯隨時變易，乃常道也，故云利有攸往。明理之如是，懼人之泥於常也。

The Commentary on the Judgment says: "It is advantageous to go somewhere, for after the end comes the beginning again." The principles of the world have never been able to endure long without movement. Once there is movement, the process ends and begins anew, continuing endlessly, thus achieving enduring continuity. All things born from heaven and earth, even mountains as solid and heavy as they are, have never been unchanging. Therefore, "constant" does not mean fixed and unmoving; rather, fixed and unmoving cannot achieve true continuity. Only by adapting to the times and changing with circumstances can one follow the true constant way. Hence, it says "It is advantageous to go somewhere." The Commentary on the Judgment explains this principle precisely to prevent people from being stuck in rigid notions of "constant" and failing to adapt.

日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成。觀其所恆，而天地萬物之情可見矣。此極言常理。日月，陰陽之精氣耳，唯其順天之道，往來盈縮，故能久照而不已。得天，順天理也。四時，陰陽之氣耳，往來變化，生成萬物，亦以得天，故常久不已。聖人以常久之道，行之有常，而天下化之以成美俗也。觀其所恆，謂觀日月之久照、四時之久成、聖人之道所以能常久之理。觀此，則天地萬物之情理可見矣。天地常久之道，天下常久之理，非知道者孰能識之？《象》曰：雷風，恆，君子以立不易方。君子觀雷風相與成恆之象，以常久其德，自立於大中常久之道，不變易其方所也。

The Commentary on the Judgment says: "The sun and moon receive the mandate of heaven and thus can shine for a long time; the four seasons change and thus can last forever; the sage remains steadfast in his way and thus the world is transformed into harmony. By observing what is constant, the nature of heaven, earth, and all things becomes evident." This passage explains the principle of constancy to its fullest extent. The sun and moon are merely the refined qi of yin and yang; they can shine continuously because they follow the way of heaven, moving in cycles of going and returning, filling and waning. What is meant by "receiving the mandate of heaven" is to follow the principles of heaven. The four seasons are also merely the qi of yin and yang; they change and transform to generate all things, and they can last forever because they follow the way of heaven. The sage acts according to the principle of constancy and thus transforms the world into harmony. "Observing what is constant" refers to understanding why the sun and moon can shine continuously, why the four seasons can last forever, and why the sage's way can remain unchanging. When this is understood, the true nature and principles of heaven, earth, and all things become clear. The enduring way of heaven and earth, and the natural principles of the world, are not something that can be understood by those who do not truly grasp the Way. The Great Image Commentary on the Hexagram of Constancy says: "Thunder and wind signify constancy; the gentleman learns from this and establishes himself in a fixed position." The gentleman observes how thunder and wind support each other to form the image of constancy, and thus maintains his virtue in a constant and unchanging manner, standing firm on the great and upright path that is enduring, without changing his direction or position.

初六，浚恆，貞凶，無攸利。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。

The first line statement says: "Junneng, zhen xiong, wu yu li." The first line is located at the very bottom of the hexagram, and the fourth line is its corresponding line. It represents a person who is weak and obscure, only knowing how to stick to conventions without considering the situation. The fourth line belongs to the Zhen trigram and has a yang nature. It is a strong line in a high position, with a mind that is upward-looking and unwilling to go down. It is separated from the first line by the second and third lines. Its response to the first line is already different from the usual. However, the first line still deeply seeks it, which shows that it only knows of routine and not of change. "Junneng" means to dig deeply, and "junneng heng" means to pursue the idea of seeking lasting things too deeply. Sticking to conventions without considering the situation, persistently seeking deeply upward, and stubbornly refusing to change, is exactly the way to invite misfortune. Those who are like this, clinging to old relationships and expectations, and end up causing regret and mistakes, are all people who are "junneng." Since their minds are persistently seeking deeply upward, it shows that they cannot stay content in their current position. Already weak and small, and unable to stay in their proper place, this is also the way to invite misfortune. Generally speaking, the first line and the top line of a hexagram correspond to shallow and deep, slight and great positions. Being at the very bottom yet seeking too deeply is also a lack of appropriateness.

《象》曰：浚恆之凶，始求深也。居恆之始，而求望於上之深，是知常而不知度勢之甚也。所以凶，陰暗不得恆之宜也。九二，悔亡。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 Small Image Commentary says: "The凶 of浚恒 arises from seeking depth at the beginning." Being at the start of the path of constancy yet striving deeply upward indicates a lack of discernment, only following routine without considering the situation. Its danger comes from the darkness and weakness of the yin, which cannot conform to the measure of constancy. The line statement of the second line says: "Regret disappears." In the context of the Hexagram of Constancy, occupying a proper position is the constant way. The second line is a yang line but occupies a yin position, which is not normal. Since it is not in its proper place, regret should exist; however, the second line possesses the virtue of being in the center and corresponds to the fifth line, which is also in the center. The center of the second line corresponds to the center of the fifth line, so its stillness and action both conform to the middle path. Being able to maintain the middle path means not losing the proper position. The middle is more important than the proper position: being in the middle necessarily means being proper, but being proper does not necessarily mean being in the middle. The second line, with its strong and vigorous virtue of maintaining the middle, corresponds to the central ruler, whose virtue overcomes the deficiency of its position, thus eliminating regret. If a person can understand the proper limits of urgency and timing, he can be discussed in terms of the Book of Changes.

《象》曰：九二悔亡，能久中也。所以得悔亡者，由其能恆久於中也。人能恆久於中，豈止亡其悔，德之善也。九三，不恆其德，或承之羞，貞吝。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？

The Small Image says: "Nine in the Second, regret disappears, because it can remain steady in the center." Nine in the Second is able to eliminate regret because it can remain steadfast in the center. If a person can remain steady in the center, it is not only to eliminate regret, but itself a virtue of beauty and goodness. The line statement of Nine in the Third says: "Not maintaining its virtue, it may suffer disgrace, and be in hardship." Nine in the Third is a yang line in a yang position, which is originally appropriate, and this is exactly the position it should be in. Yet it is entirely devoted to Six at the Top — not only does yin and yang correspond with each other, but also below is Xun (Wind) and above is Zhen (Thunder), and wind is accustomed to follow thunder. It is in the position it should be in, yet it refuses to stay there. This is the behavior of a fickle person. If virtue cannot be maintained, disgrace will come upon him at any time. "Or bear it" means that disgrace may come at any time. "Zhen xin" means that if one stubbornly takes "not maintaining" as one's own constant state, is it not shameful and regrettable?

《象》曰：不恆其德，無所容也。人既無恆，何所容處？當處之地，既不能恆，處非其據，豈能恆哉？是不恆之人，無所容處其身也。九四，田無禽。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 Small Image Commentary says: "Not maintaining a constant virtue, there is nowhere to be accepted." If a person is fickle and inconsistent, where can he find a place to belong? If he cannot remain steady in the position he should be in, and instead occupies an inappropriate place, how can he last long? Therefore, a person who is fickle and inconsistent has no place to rely on in the world. The statement of the fourth line says: "The field has no game." The fourth line is a yang line in a yin position, which is not appropriate for its position. If it remains there for a long time, what benefit would that bring? A person's actions can only achieve lasting success if he follows the right path; if he takes the wrong path, even if he persists for a long time, what is the use? Therefore, using the analogy of hunting, it means that the ninth line, being a yang line in the fourth position, even if it remains there for a long time, is like going out to hunt but catching no game, wasting effort with no result.

《象》曰：久非其位，安得禽也？處非其位，雖久何所得乎？以田為喻，故云安得禽也。六五，恆其德，貞。婦人吉，夫子凶。五應於二，以陰柔而應陽剛，居中而所應又中，陰柔之正也，故恆久其德則為貞也。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？在它卦，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？

The Small Image Commentary says: "Having stayed in a position that is not one's own, how can one obtain the prey?" Since the position occupied is not the proper one, remaining there for a long time can bring no benefit. Because the Line Statement uses the metaphor of hunting, the Image Commentary continues by saying, "Where can the prey be found?" The Line Statement of the fifth line says: "Maintaining one's virtue, being constant. It is auspicious for a woman, but ominous for a man." The fifth line is in a yin position and corresponds to the second line, which is yang. This is a case of yin responding to yang, with the yin line in the middle and the corresponding yang line also in the middle, which is the proper way for yin. Therefore, maintaining such virtue is considered "constant." However, taking submission as a permanent condition is the way of a woman; in a woman it is proper, hence auspicious. But if a man also takes submission as his constant way, he loses the proper yang virtue, thus resulting in misfortune. The fifth line is originally the position of the ruler, but Cheng Yi does not interpret it according to the way of a ruler, because the meaning of excessive softness and submission, when applied to an ordinary man, is already ominous, let alone for a ruler. In other hexagrams, a yin line in the ruler's position corresponding to a yang line is not necessarily improper; but in the Hexagram of Constancy, it is not acceptable. How can the way of a ruler be to regard softness and submission as a permanent standard?

《象》曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。如五之從二，在婦人則為正而吉，婦人以從為正，以順為德，當終守於從一。夫子則以義制者也，從婦人之道，則為凶也。上六，振恆，凶。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。《象》曰：振恆在上，大無功也。居上之道，必有恆德，乃能有功。若躁動不常，豈能有所成乎？居上而不恆，其凶甚矣。《象》又言其不能有所成立，故曰大無功也。

The Small Image Commentary says: "A woman's constancy brings good fortune, because she remains loyal to one; a man's role is to establish righteousness, and if he follows the woman's way of blind obedience, it brings misfortune." Like the line six in the fifth, which follows nine two, for a woman this is proper and brings good fortune: a woman's proper way is to be obedient and gentle, and she should remain loyal to one. A man should use reason to decide matters; if he adopts the woman's attitude of blind obedience, it is dangerous. The line six statement says: "Shaking in constancy, misfortune." Line six is at the extreme of the Hexagram of Constancy, and also at the end of the upper trigram Zhen (Thunder): constancy reaches its extreme and thus cannot be constant, and the movement of thunder reaches its end and thus becomes extreme movement. It is a yin line at the top, which is not a stable position, and yin is also unable to firmly hold on, all of which indicate "not being constant." Therefore it is called "shaking in constancy," meaning treating shaking as the norm. "Shaking" is a quick movement, like shaking clothes or books, showing a restless motion. Being in a high position yet acting without restraint, and taking this as the standard, inevitably brings misfortune. The Small Image Commentary says: "Shaking in constancy at the top, great failure." The principle of being in a high position requires the virtue of constancy to achieve success; if one is restless and changeable, how can one achieve anything? Being in a high position without the virtue of constancy brings even greater danger. The Image Commentary also points out that he will ultimately achieve nothing, hence "great failure."

《遁》，《序卦》：“恆者久也，物不可以久居其所，故受之以遁，遁者退也。”夫久則有去，相須之理也，遁所以繼恆也。遁，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。物有上陵之象而止不進，天乃上進而去之，下陵而上去，是相違遁，故為遁去之義。二陰生於下，陰長將盛，陽消而退，小人漸盛，君子退而避之，故為遁也。

The hexagram "Dun" (Retreat) is explained in the "Xugua Zhuan" as: "Heng means constancy; things cannot remain in their place forever, so it is followed by Dun, which means retreat." Staying in one place for too long inevitably leads to departure, which is the principle of mutual reliance between things, hence the hexagram "Dun" comes after "Heng." "Dun" means retreat or avoidance, referring to leaving. In terms of the hexagram's image, it is "Heaven over Mount": Heaven represents something above, with a yang nature that tends to ascend; Mount is a lofty object, though its form is high and prominent, its nature is still still. The mountain has an upward pressing appearance but stops advancing, while Heaven continues to ascend and departs from it—what was pressing from below now retreats above, and the two parts move apart, hence the meaning of "retreating and withdrawing." Furthermore, looking at the lines, two yin lines arise at the bottom of the hexagram, indicating the gradual growth of yin energy, which will eventually become strong, while yang energy declines and withdraws. This is like the small people gaining more power day by day, forcing the gentlemen to retreat and avoid, hence the name "Dun."

遁：亨，小利貞。遁者，陰長陽消，君子遁藏之時也。君子退藏以伸其道，道不屈則為亨，故遁所以有亨也。在事，亦有由遁避而亨者。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，而未至於甚盛，君子尚有遲遲致力之道，不可大貞，而尚利小貞也。

The Hexagram Statement of the Hexagram Dùn says: "Dùn: Smooth, small benefit in uprightness." The Hexagram Dùn represents a time when Yin energy gradually increases and Yang energy gradually diminishes, which is the time for a gentleman to retreat and hide. A gentleman retreating and hiding is precisely to uphold the Dao he adheres to; when the Dao is not bent, it is smooth, hence the Hexagram Dùn is said to have "smooth." In specific situations, there are often cases where retreat leads to smoothness. Although it is good for a gentleman to perceive subtle signs and retreat early when small people are in power, the world is diverse, and one must consider the waxing and waning of circumstances. It is not necessary for everyone to act the same. When Yin energy is just beginning to grow and has not yet reached its peak, a gentleman still has the opportunity to act calmly and delay his retreat. Therefore, one should not insist on uprightness in great matters, but rather uphold uprightness in small matters, which is why it says "small benefit in uprightness."

《彖》曰：遁亨，遁而亨也。小人道長之時，君子遁退，乃其道之亨也。君子遁藏，所以伸道也。此言處遁之道，自“剛當位而應”以下，則論時與卦才，尚有可為之理也。剛當位而應，與時行也。雖遁之時，君子處之，未有必遁之義。五以剛陽之德，處中正之位，又下與六二以中正相應，雖陰長之時，如卦之才，尚當隨時消息，苟可以致其力，無不至誠自盡以扶持其道，未必於遁藏而不為，故曰與時行也。

The Commentary on the Judgment of the Hexagram Dùn says: "Dùn is smooth, because by retreating, it becomes smooth." When the way of the petty person grows stronger, the gentleman retreats and withdraws, which is the smoothness of his way of conduct. The gentleman retreats and hides himself in order to promote this way. This sentence explains the principle of being in the Hexagram Dùn. From "the strong is in the proper position and corresponds" onwards, the Commentary turns to discuss the situation and the quality of the hexagram, explaining that there is still something that can be done. The Commentary says: "The strong is in the proper position and corresponds, and acts in accordance with the time." Even when in a time of retreat, the gentleman's conduct does not necessarily mean he must retreat. The line Nine in the Fifth possesses the virtue of Yang, is in the central and upright position, and corresponds below with Six in the Second, which also follows the central and upright way. Although it is precisely the time when Yin is gradually increasing, by the quality of this hexagram, one should still consider the waxing and waning of the time and decide on retreat or advancement accordingly. As long as one is still able to contribute, there is no reason not to exert one's utmost sincerity in supporting the right way. One does not necessarily have to retreat entirely and do nothing, hence it is said, "acts in accordance with the time."

小利貞，浸而長也。遁之時義大矣哉！當陰長之時，不可大貞，而尚小利貞者，蓋陰長必以浸漸，未能遽盛，君子尚可小貞其道，所謂小利貞，扶持使未遂亡也。遁者陰之始長，君子知微，故當深戒，而聖人之意未便遽已也，故有“與時行，小利貞”之教。聖賢之於天下，雖知道之將廢，豈肯坐視其亂而不救？必區區致力於未極之間，強此之衰，艱彼之進，圖其暫安，苟得為之，孔、孟之所屑為也，王允、謝安之於漢、晉是也。若有可變之道，可亨之理，更不假言也，此處遁時之道也。故聖人贊其時義大矣哉！或久或速，其義皆大也。

The Commentary on the Judgment says: "A small gain in uprightness, for it is gradually growing. The meaning of the hexagram Dùn is great indeed!" When the yin energy is beginning to grow, one cannot strongly hold on to the great, yet it still says "a small gain in uprightness," because the growth of yin energy must be gradual and permeating, and cannot suddenly become strong. A gentleman can still uphold his way in small matters. What is meant by "a small gain in uprightness" is to strive to support the right path so that it does not immediately perish. Dùn represents the beginning of yin energy's growth. A gentleman can see the signs of things at their inception, so he should be deeply cautious. However, the intention of the sage is not to urge people to abandon everything immediately, hence the teaching of "acting in accordance with the times" and "a small gain in uprightness." The sages and virtuous men, even if they know the world is about to fall into ruin, would not just sit idly by and watch the chaos. They must surely act when the situation has not yet reached its extreme, doing their best to support the decline of the right path, setting obstacles against the advancement of evil, seeking temporary stability. As long as there is still room for action, Confucius and Mencius would also do so. Examples of this are Wang Yun of the Eastern Han dynasty for the Han dynasty and Xie An of the Eastern Jin dynasty for the Jin dynasty. If there is indeed an opportunity to reverse the situation and a path to success, then there is no need to say more. This is the principle of being in the hexagram Dùn. Therefore, the sage exclaims, "The meaning of the time of Dùn is great indeed!" Whether to delay or to retreat quickly, the significance is extremely profound.

《象》曰：天下有山，遁，君子以遠小人，不惡而嚴。天下有山，山下起而乃止，天上進而相違，是遁避之象也。君子觀其象，以避遠乎小人，遠小人之道，若以惡聲厲色，適足以致其怨忿，唯在乎矜莊威嚴，使知敬畏，則自然遠矣。

The Great Image Commentary of the Dùn hexagram says: "Under heaven there is a mountain, Dùn. The superior person thus learns to keep away from petty people without hatred but with solemnity." When a mountain rises from beneath but eventually stops, while heaven continues to ascend and moves away from it, this is the image of retreat. The superior person observes this image and thus understands the need to keep away from petty people. The way to keep away from petty people is: if one confronts them with harsh words and stern expressions, they will only provoke their resentment and anger; instead, one should maintain one's conduct and character with dignity and seriousness, so that they will naturally feel reverence and keep their distance. This is "not hating but being solemn"—acting without showing emotion yet possessing inherent authority.

初六，遁尾厲，勿用有攸往。他卦以下為初。遁者往遁也，在前者先進，故初乃為尾。尾，在後之物也，遁而在後不及者也，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。《象》曰：遁尾之厲，不往何災也？見幾先遁，固為善也；遁而為尾，危之道也。往既有危，不若不往而晦藏，可免於災，處微故也。古人處微下，隱亂世，而不去者多矣。

The line statement for the first line says: "The turtle retreats with its tail, danger arises; do not go anywhere." Other hexagrams take the first line as "initial," but the hexagram of Retreat refers to going outward and retreating. Those who lead go first, so the first line becomes "tail." "Tail" is something that lags behind. Retreat and being left behind, unable to escape, brings danger. The first line, being weak and in a low position, has already fallen behind. Since it is already behind, it should not move forward, for moving forward would be dangerous. Those in low positions are naturally inclined to hide. Since moving forward is dangerous, it is better to remain still and avoid disaster. The Small Image Commentary says: "Danger of the turtle's tail, what disaster would there be if not going?" Recognizing the signs and retreating first is indeed the best strategy; retreating and being left behind is a path to danger. Since moving forward is dangerous, it is better to remain still and hide, thus avoiding disaster, because of his low position. Many people in ancient times, in humble positions, hid in the chaos of the world without leaving, were like this.

六二，執之用黃牛之革，莫之勝說。二與五為正應，雖在相違遁之時，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。在遁之時，故極言之。《象》曰：執用黃牛，固志也。上下以中順之道相固結，其心志甚堅，如執之以牛革也。

The line statement for the second line says: "Hold fast with a yellow ox hide, no one can loosen it." The second line and the fifth line are in a correct correspondence. Although they are in a time of mutual retreat and separation, the second line responds to the fifth line with sincerity, uprightness, and gentleness, and the fifth line also approaches the second line with uprightness. Their relationship is naturally firm. "Yellow" is the color of the center, "ox" is a gentle creature, and "hide" is a strong material. The second line and the fifth line connect with each other through sincerity, uprightness, and gentleness, and their relationship is as firm as being bound with ox hide. "Say" in "no one can loosen it" means "loosen," indicating that this relationship is so firm that it is hard to describe. In the time of retreat in the Book of Changes, when people are all turning away, this is especially emphasized. The Small Image Commentary says: "Hold fast with a yellow ox, this is firmness of will." Both the upper and lower parts are firmly united through sincerity, uprightness, and gentleness, with their hearts and minds extremely firm, just like being tied with ox hide.

九三，係遁，有疾厲，畜臣妾吉。陽志說陰，三與二切比，繫乎二者也。遁貴速而遠，有所繫累，則安能速且遠也？害於遁矣，故為有疾也。遁而不速，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。

The line statement of the third line says: "Being bound in flight, there is illness and danger, but it is auspicious to keep servants and concubines." A yang line has a nature that likes to be close to a yin line. The line nine in the third position is closely adjacent to the line six in the second, and is bound by the second line. Retreat should be quick and far, but if there is any attachment or burden, how can one be both quick and far? This hinders the retreat, hence it is said "there is illness" — like having a disease on the body. Retreat that is not quick leads to danger. "Servants and concubines" refer to servants and attendants who only remember kindness and do not understand great principles. If you show them affection and care, they will be loyal to their master. Using private affection to bind and attract is the way to deal with servants and concubines, so keeping them can win their hearts, which is auspicious. However, a gentleman should not deal with petty people in this way. The line nine in the third position and the line six in the second are not in a proper matching relationship, but are merely close and familiar. This is not the proper way to treat a gentleman. If the binding is for a proper reason, then even if there is attachment, it is not "illness" — like when Shu Han's first emperor Liu Bei fled south and could not bear to leave the people who followed him, which was like that. Although in a dangerous situation, there was no fault.

《象》曰：係遁之厲，有疾憊也；畜臣妾吉，不可大事也。遁而有繫累，必以困憊致危；其有疾，乃憊也，蓋力亦不足矣。以此暱愛之心畜養臣妾則吉，豈可以當大事乎？九四，好遁，君子吉，小人否。四與初為正應，是所好愛者也。君子雖有所好愛，義苟當遁，則去而不疑，所謂克己復禮，以道制欲，是以吉也。小人則不能以義處，暱於所好，牽於所私，至於陷辱其身而不能已，故在小人則否也。否，不善也。四，乾體能剛斷者。聖人以其處陰而有繫，故設小人之戒，恐其失於正也。

The Small Image Commentary says: "To retreat while being burdened with attachments will certainly lead to danger due to exhaustion and fatigue; the term 'having illness' refers to being weary and unable to recover, indicating that one's strength is also depleted. To indulge in affection and care for servants and concubines naturally brings good fortune, but to use this affection for great undertakings is impossible. The statement of the fourth line says: 'To retreat is good, the gentleman is fortunate, the petty person is not.' The fourth line and the first line are in a correct correspondence, being the objects of his affection and attachment. The gentleman, although having attachments, will decisively retreat when it is right to do so, without hesitation, thus restraining himself and returning to propriety, using righteousness to control desires, hence the fortune. The petty person, however, cannot govern himself according to righteousness, indulging in his attachments, being held back by private feelings, until he is brought into disgrace and still cannot stop. Therefore, for the petty person, it is 'not good.' 'Not good' refers to unrighteousness. The fourth line originally belongs to the Heaven trigram, which is capable of decisive action; the sage, because it is in a yin position and has attachments, specially warns against the petty person's behavior, fearing that it may lose the right path."

《象》曰：君子好遁，小人否也。君子雖有好而能遁，不失於義；小人則不能勝其私意，而至於不善也。九五，嘉遁，貞吉。九五中正，遁之嘉美者也。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》則概言遁時，故云“與時行，小利貞”，尚有濟遁之意；於爻至五，遁將極矣，故唯以中正處遁言之。遁非人君之事，故不主君位言，然人君之所避遠乃遁也，亦在中正而已。《象》曰：嘉遁貞吉，以正志也。志正則動必由正，所以為遁之嘉也。

The Small Image Commentary says: "A gentleman loves to retreat, while a petty person does not." A gentleman may have his own interests, yet he can still retreat without losing the right way; a petty person, however, cannot overcome his private desires and eventually falls into wrongdoing. The line statement of the fifth line says: "A beautiful retreat, firm and auspicious." The fifth line is in the center and upright, representing the most perfect form of retreat. Handling affairs in accordance with the principle of being in the center and upright, knowing when to stop and when to act, is called "beautiful," hence it is auspicious to maintain uprightness. The fifth line is not without corresponding connections, yet it and the second line both maintain themselves in the center and upright, showing that its thoughts and actions, whether active or still, all conform to the principle of being in the center and upright, without any private attachments. Therefore, it is called "beautiful." In the Commentary on the Judgment, the entire retreat is discussed generally, so it says "to act in accordance with the time" and "small benefit of uprightness," also implying the idea of saving the situation. When it comes to the line statement of the fifth line, retreat has reached its extreme, so it only discusses retreating in accordance with the principle of being in the center and upright. Retreat is not something that a ruler is supposed to do, so this line does not speak in terms of the ruler's position. However, what a ruler should avoid and retreat from is precisely the concept of "retreat," and its key point is still the principle of being in the center and upright. The Small Image Commentary says: "A beautiful retreat, firm and auspicious, because the mind is upright." When the mind is upright, actions will certainly follow the right path, which is the reason why retreat is called "beautiful."

居中得正，而應中正，是其志正也，所以為吉。人之遁也，止也，唯在正其志而已矣。上九，肥遁，無不利。肥者，充大寬裕之意。遁者，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，是遁之遠而無累，可謂寬綽有餘裕也。遁者窮困之時也，善處則為肥矣。其遁如此，何所不利？《象》曰：肥遁無不利，無所疑也。其遁之遠，無所疑滯也。蓋在外則已遠，無應則無累，故為剛決無疑也。

Nine in the Fifth is in the center and in the correct position, and the corresponding Six in the Second is also centered and correct, which shows that its mind is upright. Therefore, it is auspicious. Whether a person retreats or remains still, the key is to keep their mind upright. The line statement for Upper Nine says, "Fatty retreat, no disadvantage." "Fatty" means full, broad, and with ample room. Retreat should be done in a way that is free from attachments and obstacles, which is the superior way. Upper Nine belongs to the trigram Qian, which is firm and decisive. Its position is outside the entire hexagram, and there is no corresponding line below it, so its retreat is both far and free from entanglements. This can be described as broad and with ample space. Retreat is usually done when in a difficult situation, but those who know how to manage themselves can do so in a calm and comfortable manner, which is called "fatty." In such a case, what could be disadvantageous? The Small Image Commentary says, "Fatty retreat brings no disadvantage, because there is no doubt." It retreats far away, so there is no hesitation or obstruction. Being outside the hexagram means it is already far away, and having no corresponding line below means it is free from entanglements, thus enabling it to be firm and decisive without hesitation.