Hexagram 33 · 天山遁

遁卦原文
遁。亨。小利贞。

象曰：天下有山，遁。君子以远小人，不恶而严。

白话文解释
遁卦：通达。小有利之占问。
《象辞》说：本卦上卦为乾，乾为天，下卦为艮，艮为山，天下有山，天高山远，是遁卦的卦象。君子观此卦象，从而不用以恶报恶的方法对付小人，而是采取严厉的态度，挂冠悬笏，自甘退隐，远离小人。
《断易天机》解
遁卦乾上艮下，为乾宫二世卦。卦下阴爻逐渐生长，是阳道将衰，恶事将起之兆，说明小人欲制君子，此时君子处于退避的状态。

北宋易学家邵雍解
逃避退隐，盛极必衰；言行严禁，待机再举。
得此卦者，宜退不宜进。退守可以保身，若轻举妄动则会招灾。宜谨言慎行，待机行事。

台湾国学大儒傅佩荣解
时运：最好退隐，君子有吉。
财运：物价涨跌，相去甚远。
家宅：须防作祟；婚姻不宜。
身体：避居吉地。

传统解卦
这个卦是异卦（下艮上乾）相叠。乾为天，艮为山。天下有山，山高天退。阴长阳消，小人得势，君子退隐，明哲保身，伺机救天下。
大象：山在天之下，阴渐长，而阳渐消，宜退避三舍。
运势：小人道长，君子道消，凡事宜退不宜进，穷则独善其身，修身养性。
事业：时运不佳，应考虑退隐，勿与不正派的人同流合污。但不是消极逃避，而是为保存实力，总结经验，把握时机，待机而出。切忌贸然行事，造成不必要的损失。同时勿为眼前小利禄所诱惑。
经商：市场进入衰落的状况，行情不佳。决不可执意追求，盲目投入，而应沉着冷静，坚持商业道德，远离小人、奸商，保存自己的实力，等待市场行情好转，再图发展。
求名：明哲保身，甘居退隐。全力总结提高，为复出做准备。
婚恋：勿急于解决，更不可妄动强求。时机成熟时，须以纯正的态度去正确对待。
决策：处于衰败时期，小人得志。盲目行动必遭不利。虽不必以恶报恶，但更不可同流合污，因小失大，因权宜轻重，韬光养晦，保存实力，断然离去，不可犹豫不决。潜心发展个人实力，隐忍待机。只要能坚定正道，坚持中正，必可在时机成熟时复出，成就大业。

第三十三卦的哲学含义

遁卦卦象，天山遁卦的象征意义
遁卦，是异卦相叠，下卦为艮，上卦为乾。从卦象来看，乾为天，艮为山。天下有山，山高天退。阴长阳消，小人得势，君子退隐，明哲保身，伺机救天若从另一个角度来看，艮为下卦，具有静止的意思，并不是隐退。而是喻指形势不利，要注意收敛自己的言行，与人和善相处。艮在乾卦之后，想要前进，被强大的乾卦挡住了去路，这时若是强行通过，肯定要经过一番拼杀，可是艮却不是乾的对手，明显会失利。所以为了保存实力，艮暂时停止，采取了回避的方遁卦在恒卦之后，《序卦》这样解释道：“物不可以久居其所，故受之以遁。遁者，退也。”恒卦以恒久为主旨，到了下一步则是退让，以便再度进取。
《象》中这样解释道：天下有山，遁；君子以远小人，不恶而严。
这里指出，遁卦的卦象是艮（山）下乾（天）上，为天下有山之表象，象征着隐让退避。因为山有多高，天就有多高，似乎山在逼天，而天在步步后退，但天无论怎样后退避让，却始终高踞在山之上。君子应同小人保持一定的距离，以傲然不可侵犯的态度截然划清彼此的界限，这样一来，就自然而然会生出一种震慑住小人的威严来。
遁卦所要启示的道理是遁世救世，它不同于小蓄、大蓄中倡导的陷居蓄德，也不同于随卦之中的顺从为人，与谦卦所中所倡导的内修谦和的性格也不同，它倡导的是：人在特殊环境下的一种主动的生存方式，讲求和善下处，适时进退。暂时的停止或妥协，是为了日后能够成功，此时的遁世，目的是将来能更好地救世。
遁卦象征退避，属于下下卦。遁也是消息卦，代表六月。《象》中这样来评断此卦：浓云蔽日不光明，劝君且莫出远行，婚姻求财皆不利，提防口舌到门

2 33.天山遁(䷠)-高岛易断
2.1 遁：亨，小利贞。
2.2 《彖传》曰：遁，亨，遁而亨也。刚当位而应，与时行也。小利贞，浸而长也。遁之时义大矣哉！
2.3 《大象》曰：天下有山，遁，君子以远小人，不恶而严。
2.4 初六：遁尾，厉。勿用有攸往。
2.5 六二：执之用黄牛之革，莫之胜说。
2.6 九三：系遁，有疾，厉。畜臣妾，吉。
2.7 九四，好遁，君子吉，小人否。
2.8 九五：嘉遁，贞吉。
2.9 上九：肥遁，无不利。
遯：亨。小利贞。
《彖》曰：遯亨，遯而亨也。刚当位而应，与时行也。小利贞，浸而长也。遯之时义大矣哉！
《象》曰：天下有山，遯。君子以远小人，不恶而严。

Judgment
Legge: Retreat means successful progress. Advantage comes from firm correctness and attention to details.
Wilhelm/Baynes: Retreat. Success. In what is small, perseverance furthers.
Blofeld: Yielding. Success! Persistence in small things wins advantage. [Much of the teaching of the Book of Change is concerned with the wisdom of restraint or withdrawal as the best way of achieving our goal under certain circumstances; so this hexagram is not necessarily unfavorable to the wise. This is not a time when we can hope to achieve much; but attention to small matters will stand us in good stead later.]
Liu: Retreat. Success. To persist in small matters is of benefit.
Ritsema/Karcher: Retiring, Growing. The small: Harvesting Trial. [This hexagram describes your situation in terms of conflict and consequent seclusion. It emphasizes that withdrawing from the affairs at hand to conceal yourself in obscurity is the adequate way to handle it. To be in accord with the time, you are told to: retire!]
Shaughnessy: Wielding: Receipt; little beneficial to determine.
Cleary (1): Withdrawal is developmental. The small is beneficial and correct.
Cleary (2): Withdrawal is successful. Small benefit is correct.
Wu: Retreat indicates pervasion. It will be advantageous for the little men to be persevering.
The Image
Legge: A mountain beneath the sky -- the image of Retreat. The superior man keeps inferior men at a distance by his dignified bearing rather than hostility.

Wilhelm/Baynes: Mountain under heaven: the image of Retreat. Thus the superior man keeps the inferior man at a distance, not angrily but with reserve. [He does not hate him, for hatred is a form of subjective involvement by which we are bound to the hated object.]
Blofeld: This hexagram symbolizes mountains beneath the sky. The Superior Man, by keeping his distance from men of inferior character, avoids having to display wrath and preserves his dignity. [The component trigrams, symbolizing mountain and sky, indicate withdrawal to a solitary place when circumstances are unfavorable.]
Liu: The mountain beneath the sky symbolizes Retreat. The superior man keeps his distance from the inferior, not with anger, but with dignity.
Ritsema/Karcher: Below heaven possessing mountain. Retiring. A chun tzu uses distancing Small People. A chun tzu uses not hating and-also intimidating.
Cleary (1): There are mountains under heaven, which is inaccessible. Thus do superior people keep petty people at a distance, being stern without ill will.
Cleary (2): … Being strict without ill will. [Petty people can be useful, so there is no ill-will, but their pettiness cannot wield authority, so be strict. In terms of learning to be a sage, the celestial ruler is the master, and the physical body takes orders from it, so that the desires of the various parts of the body cannot cause disturbance.]
Wu: There is a mountain under heaven; this is Retreat. Thus the jun zi distances himself from the little men, not because of despising them, but because of maintaining his own esteem. [The difference between the jun zi and the little men is one of education and not of birth. Confucius was a teacher first and a philosopher second, for he said: “Education is classless.” Every one of us has the potential of becoming a sage.]
COMMENTARY
Confucius/Legge: There is progress in Retreat. The dynamic ruler in the fifth place receives a proper response from his correlate in line two. The action is in accordance with the requirements of the time because what is inferior is gradually increasing and advancing. The actions required during a Retreat are of great significance.
Legge: Retreat is the hexagram of the sixth month when the yin influence, represented by the two magnetic lines, has established a foothold. This suggests the growth of inferior and unprincipled men in the state, before whose advance superior men are obliged to retire. Yet the auspice of Retreat is not all bad. By firm correctness the threatened evil may be arrested to some extent. Ch'eng-tzu

says: “Below the sky is the mountain. The mountain rises up below the sky, and its height is arrested, while the sky goes up higher and higher, till they come to be apart from each other. In this we have an emblem of retiring and avoiding.”
Anthony: The correct time for retreat comes when others are not receptive to us, when delicacy of feeling is lost, when we begin to be attacked by doubt, or when our actions no longer yield progress. The person who can hold his ego in check has many creative moments open to him.
NOTES AND PARAPHRASES
Judgment: When carried out with shrewd discernment, Retreat is a strategy for success. The Superior Man removes himself from disintegrating forces without calling attention to himself. He controls his weaknesses by maintaining his serious purpose. With the possible exception of line two, there is very little ambiguity in the hexagram of Retreat. Without changing lines it is a clear injunction to remove yourself from an inferior situation, influence, emotion or way of thinking. The figure has certain affinities with hexagram number forty- four: Temptation which also depicts an inferior element encroaching from below. To yield is to be preserved whole.
Lao-tse
SUGGESTIONS FOR MEDITATION
Compare hexagrams number forty-four, Temptation; number thirtythree, Retreat; and number twelve, Divorcement; in that order. What are the next three logical hexagrams in the sequence, and what are the implications of the series as a whole?

周易第三十三卦初九爻详解
初六爻辞
初六。遁尾，厉。勿用有攸往。
象曰：遁尾之厉，不往何灾也。
白话文解释
初六：君子全部隐退，国家就危险了。不能有所作为了。
《象辞》说：逃遁隐藏仍未脱离危险，若能坚持苦斗，设法取胜，有什么灾难？

北宋易学家邵雍解
凶：得此爻者，宜安分守己，可无忧。做官的宜择机而退。

台湾国学大儒傅佩荣解
时运：深藏不露，不会有难。
财运：全部出手，可以免灾。
家宅：早迁为宜；婚姻不合。
身体：走路小心。

初六变卦

  初六爻动变得周易第13卦：天火同人。这个卦是异卦（下离上乾）相叠，乾为天，为君；离为火，为臣民百姓，上天下火，火性上升，同于天，上下和同，同舟共济，人际关系和谐，天下大同。

初九爻的哲学含义

遁卦第一爻，爻辞：初六：遁尾；厉。勿用有攸往。爻辞释义
尾：指后面。厉：指危厉，危险。
本爻辞的意思是：遁退不及时而落在后面，将有危险。暂时不宜有所行动。
从卦象上看，初六为阴爻，阴爻居于柔位，具有优柔寡断、办事迟疑不决的特点。危机来临，本来应该早些撤退，可是由于迟疑贻误了时机，这时再做退避已经来不及了，定会有凶险。该走的时候没有走成，隐退避让错过时机落在了后边，这时就不避再退让了，可以镇定自若，沉着地坚守在安全的住所，应该静观待变而不要有所行动，否则将会更加不利。
《象》这样分析本爻：遁尾之厉，不往何灾也？
《象》中指出：错过隐退避让的时机却还要隐退就会带来祸患，但是静观不动就不会造成什么危害。这是因为初六以阴爻处于柔位，性格温和地位卑微，所以不会有太大的灾祸。
初六：遁尾，厉，勿用有攸往。
象曰：遁尾之厉，不往何灾也。
经文意思是：逃跑落在最后，危险，不要往前走。
象舌羊意思是：逃跑落在后面的危险，不前往怎么会有突难呢?
小人得势的时代，贤明的君子总是能够及早看出势态变化而及早归隐，而归隐得不够及时，落在了归隐的最后一个，那么肯定是会遭到凶险的。比如小人掌握了大权，结果贤臣一个个都不在朝中为官，这样做会受到小人的迫害。所以说，隐遁一定要掌握好时机。
“遁尾”还有另一层意思，便是动物界的生存法则。在动物界中，獅子以羚羊为食，獅子虽然凶猛，但不如羚羊跑得快，所以双方各存优势，谁也没有把谁灭掉。但是獅子也练习奔跑的速度，它的目的是只要比跑在最后的羚羊速度快，它就会得到食物而不至于饿死；羚羊们也不断在提高自己的奔跑速度，每只羚羊必须保证自己的速度不是最后一名，才能保存自己不被狮子吃掉。而跑在最后的一只羚羊，便属于“遁尾”，会有危险。

初六：遯尾，厉，勿用有攸往。
《象》曰：遯尾之厉，不往何灾也？

Line-1
Legge: The first line, magnetic, shows a retiring tail. The position is perilous. No movement in any direction should be made.
Wilhelm/Baynes: At the tail in retreat. This is dangerous. One must not undertake anything. [Since the hexagram is the picture of something that is retreating, the lowest line represents the tail and the top line the head. In a retreat it is advantageous to be at the front.]
Blofeld: Withdrawal to the hindermost point -- trouble! It is useless to seek any goal or destination at such a time.

Liu: The tail in retreat. (Someone closely following.) Danger. No undertakings.
Ritsema/Karcher: Retiring tail, adversity. No availing-of possessing directed going.
Shaughnessy: Wield the tail; danger; do not herewith have any place to go.
Cleary (1): Withdrawing the tail is dangerous; don’t go anywhere with this.
Wu: To retreat in the rear is perilous. He should not undertake it.
COMMENTARY
Confucius/Legge: If no movement is made, what disaster can there be?
Wilhelm/Baynes: If one undertakes nothing while exposed to the danger of the retreating tail, what misfortune could befall one? Blofeld: If you refrain from moving back so far what misfortune can overtake you? Ritsema/ Karcher: Not going wherefore calamity indeed. Cleary (2): If you do not go anywhere, what trouble will there be? Wu: How can retreat in the rear be perilous if he does not undertake it?
Legge: A retiring tail suggests the idea of the subject of the line hurrying away, which would only aggravate the evil and danger of the time.
NOTES AND PARAPHRASES
Siu: At the outset, the man is in a perilous position at the end of the retreating column still in contact with the enemy. No action should be undertaken under such circumstances.
Wing: Your position in the situation is in close proximity to an adversary. It would have been to your advantage to Retreat earlier. Do not take any action now, as it will only invite danger.
Anthony: Our ego keeps engaged with the negative power through looking at and examining the issue. We may be considering a compromise with the evil element, or remain involved with desire, fear, anger, impatience or anxiety. We must disconnect, not looking at the situation with our mind’s eye.
Editor: In vulgar English: "Your ass is exposed!" This suggests the analogy of
being threatened by a barking dog -- the surest way to be bitten is to show fear and run. The best strategy is to remain as calm as possible, and then slowly back off. Ritsema/Karcher's definition of "adversity" includes the idea of a malevolent spiritual force: "pacifying or exorcizing such a spirit can have a healing effect."

The discreet man sees danger and takes shelter, the ignorant go forward and pay for it. Proverbs 22:3
A. You are exposed and vulnerable. Stay calm -- do nothing rash when exposed to threatening forces and you'll survive.

周易第三十三卦九二爻详解
六二爻辞
六二。执之用黄牛之革，莫之胜说。
象曰：执用黄牛，固志也。
白话文解释
六二：抓来用黄牛革绳紧紧捆绑，这样就不能解脱了。
《象辞》说：用黄牛革绳捆绑，表示意志坚固。

北宋易学家邵雍解
平：得此爻者，家中有争执，安常守分无忧，农人有进牛畜之喜 。

台湾国学大儒傅佩荣解
时运：虽有才华，功名难望。
财运：守住本金，脱售不及。
家宅：迁移有利；退婚不易。
身体：运动有恒。

六二变卦

  六二爻动变得周易第44卦：天风姤。这个卦是异卦（下巽上乾）相叠。乾为天，巽为风。天下有风，吹遍大地，阴阳交合，万物茂盛。姤（gǒu）卦与夬卦相反，互为“综卦”。姤即媾，阴阳相遇。但五阳一阴，不能长久相处。

九二爻的哲学含义

遁卦第二爻，爻辞：六二：执之用黄牛之革，莫之胜说。爻辞释义
执：指固结，捆住。革：指皮革。说：同“脱”，解脱。
本爻辞的意思是：用黄牛皮做成的绳子捆住，没有人能够逃脱。
六二这一爻所描述的是意志坚定，坚守不遁的情况。六二阴爻居柔位，属于：得位。执中守正，谨守静止之道。又上应九五君爻，坚韧而又有远见。
《象》中这样分析本爻：执用黄牛，固志也。
《象》中指出：“像用黄牛的皮捆绑起来那样”，意思是说，要坚定自己的志向，决不因任何情况而动摇。
占得此爻者，注意观察一下你周围的形势，虽然小人势力很强，情况对你不利，但是当有某种确定不移的原因要求你暂时不要退却时，那就要强化自己的意志，坚守下来，直到有所收获。
六二：执之用黃牛之革，莫之胜说。
象曰：执用黃牛，固志也。
经文意思是：用黄牛皮拧成的绳子拴住，没有人能够逃脱。
象辞意思是：用黄牛皮拧成的绳子拴住，是巩固他的意志。 
中国有一句成语叫“心猿意马”，便是说人的心像在树上荡来荡去的猿猴一样，意念像脱缰的野马一样无法约束。这正是人的最大弱点，所以《西游记》中唐僧骑着白龙马则象征着他征服了“意马”，给孙悟空戴上紧箍咒则象征他战胜了“心猿”。这是中国古老的养生之道，既战胜心猿意马，使心志保持平静，调摄精神。这种理论便是来源于《周易》。此处六二用黄牛皮拧成的绳子拴住自己，不是拴住自己的身体，而是拴住自己的意志，使自己的意志不会动摇。

六二：执之用黄牛之革，莫之胜说。
《象》曰：执用黄牛，固志也。

Line-2
Legge: The second line, magnetic, shows its subject holding her purpose as if by a thong made from the hide of a yellow ox, which cannot be broken.
Wilhelm/Baynes: He holds him fast with yellow ox-hide. No one can tear him loose.
Blofeld: He bound it with thongs of yellow ox-hide and no one could untie it.
Liu: If his will is strong, like yellow ox-hide, no one can dissuade him.
Ritsema/Karcher: Holding-on-to it: availing-of yellow cattle's skin. Absolutely-nothing has mastering stimulating.
Shaughnessy: Uphold it using a yellow ox's bridle; no one will succeed in overturning it.
Cleary (1): Use the hide of a yellow ox to fasten this; no one can loosen it.
Wu: He holds fast to his decision with the hide of a yellow cow. Nobody can dissuade him.
COMMENTARY
Confucius/Legge: Her purpose is firm. Wilhelm/Baynes: This means a firm will. Blofeld: This symbolizes a powerful will. Ritsema/Karcher: Firm purpose indeed. Cleary (2): (This) means making the will firm. Wu: Indicates a firm will.
Legge: "Her purpose" in line two is the purpose to withdraw. The magnetic two responds correctly to the dynamic fifth line, and both are central. The purpose therefore is symbolized as in the text. The yellow color of the ox is introduced because of its being correct, and of a piece with the central place of the line.
NOTES AND PARAPHRASES
Siu: The man holds fast to the purpose of withdrawal but with due moderation.

Wing: You lack sufficient strength to make a complete withdrawal. If you can maintain a strong desire to Retreat or align yourself with one in a position to guide you, you can make your escape.
Anthony: Our own inferiors want, and ultimately have a right to justice. Justice may not, however, be procured through the demands and leadership of our ego. It will come about only through the firm leadership of our superior self, which through perseverance and disengagement, wins the help of the hidden world.
Editor: There is a fair amount of ambiguity in this line, and the meaning can fluctuate according to circumstances. Most translations refer to "will" or
"purpose" in either the line or its Confucian commentary -- this is a reference to the strong ox-hide. Because the meaning of the hexagram is derived from the symbolism of inferior forces encroaching from below (which includes this line), it could be interpreted as a tenacious negative influence operating in the situation. "Will" associated with an inferior entity could relate to the uncanny power of instincts and passions within the psyche. On the other hand, the ox-hide is yellow, and this is the color of the mean. The line is also central with a proper correlate, so the auspice can also be positive. Wilhelm comments that it symbolizes an inferior man who wants to change his status, and holds fast to the superior man above him. He likens the situation to Jacob's battle with the angel in Genesis 32: And there was one that wrestled with him until daybreak who seeing that he could not master him, struck him in the socket of his hip, and Jacob's hip was dislocated as he wrestled with him. He said, "Let me go, for day is breaking." But Jacob answered, "I will not let you go unless you bless me." He then asked, "What is your name?" "Jacob," he replied. He said, "Your name shall no longer be Jacob, but Israel, because you have been strong against God, you shall prevail against men."
A. By holding fast to a superior principle, a weak element escapes from danger.
B. The image of an entrenched inferior power.

周易第三十三卦九三爻详解详解
九三爻辞
九三。系遁，有疾厉。畜臣妾，吉。
象曰：系遁之厉，有疾惫也。畜臣妾吉，不可大事也。
白话文解释
九三：被拖累而不能决然隐退，就像身染重病，情形危险。在这种情况下，蓄养奴婢或可有利。
《象辞》说：被拖累以至不能决然隐退所造成的危险，有如被疾病折腾得疲惫不堪，所以说蓄养奴婢则吉，意思是暂且养疾疗伤，不可贸然行动。

北宋易学家邵雍解
平：得此爻者，多灾多难，良善者，得妻之力，或进人口。做官的宜急流勇退。

台湾国学大儒傅佩荣解
时运：急流勇退，可保无害。
财运：当售即售，久留必损。
家宅：急速迁移；娶妻不利。
身体：纵欲伤身。

九三变卦

  九三爻动变得周易第12卦：天地否。这个卦是异卦（下坤上乾）相叠，其结构同泰卦相反，系阳气上升，阴气下降，天地不交，万物不通。它们彼此为“综卦”，表明泰极而否，否极泰来，互为因果。

九三爻的哲学含义

从卦象上看，九三阳爻居刚位，虽然得位，但是没有居中。上与上九相敌无应，下与六二、初六亲比，有亲小人远君子之象。在两阴爻的影响下，很快就会有变质堕落之危。
占得此爻者，要注意观察一下周围的朋友和所交往的人，如果与作奸犯科的小人为友，而不能快速地与他们断绝关系、远离他们，很快就会沦为他们的同党，而受到牵累。若是能以自己的阳刚正气畜止别人对自己的不良影响，则会平安吉祥。
《象》中分析此爻道：“系遁之厉”，有疾惫也。“畜臣妾吉”，不可大事
也。
这里指出：“由于被牵累而难以遁去，会有危险”，因为在这种想退而又不能退的情况下，就像疾病缠身那样使人疲惫不堪。“畜养仆人和侍妾就会吉祥”的意思是说，处在有所系累的情况下，是不可能有什么大作为的。
占得此爻要记住，不要过多地屈从于身边朋友和环境的影响，做自己意志的主人。不要让感情放纵，否则会弄得你疲惫不堪，并妨碍你的工作。
九三：系遁，有疾厉，畜臣妾吉。
象曰：系遁之厉，有疾惫也。畜臣妾吉，不可大事也。
经文意思是：系住逃跑的人，有大病一场的危险，畜养奴仆妹妾则吉祥。
象辞意思是：系住逃跑者的危险，是因为就像长期患病一样疲惫不堪。畜养奴仆婢妾则吉，是不可以办大事的意思。
“九三”柔比六二，心为所系。似得了厉害的疾病，退避时迟疑不决，故有危害。
正是有这种惩戒的方法，所以“畜臣妾吉”，因为奴隶或臣妾明白不忠于主人的下场。可是这毕竟不是治理天下的大道，所以“不可大事也”。

九三：系遯，有疾厉，畜臣妾吉。
《象》曰：系遯之厉，有疾惫也。畜臣妾吉，不可大事也。

Line-3
Legge: The third line, dynamic, shows one retiring but bound -- to his distress and peril. If he were to deal with his binders as in nourishing a servant or concubine, it would be fortunate for him.
Wilhelm/Baynes: A halted retreat is nerve-wracking and dangerous. To retain people as men-and maidservants brings good fortune.

Blofeld: Yielding under constraint results in ills and trouble, but there is good fortune in store for those who are supporting servants and concubines.
Liu: Retreat with entanglements is dangerous and leads to illness. Take care of women and subordinates. Good fortune.
Ritsema/Karcher: Tied Retiring. Possessing afflicting adversity. Accumulating servants, concubines, significant.
Shaughnessy: Do the wielding; there is sickness; danger; keeping servants and consorts is auspicious.
Cleary (1): Entangled withdrawal has affliction, but it is lucky in terms of feeding servants and concubines.
Cleary (2): Entangled in withdrawal, there is affliction and danger, but feeding servants and concubines leads to good results.
Wu: The retreat is tied to a string. It will be ominous to have illness, but auspicious to have maids and servants.
COMMENTARY
Confucius/Legge: The peril is due to distress and exhaustion. A great affair cannot be dealt with in this way. Wilhelm/Baynes: The danger of a halted retreat is nerve- wracking; this brings fatigue. "To retain people as men-and maidservants brings good fortune." True enough, but one cannot use them in great things. Blofeld: The evils referred to here are those attendant on extreme fatigue. Though supporting servants and concubines brings good fortune, it does not lead to achieving anything of consequence. [Seemingly, Confucius, always inclined to be austere, does not altogether approve of this type of good fortune.]
Ritsema/Karcher: Possessing afflicting weariness indeed. Not permitting
Great Affairs indeed. Cleary (2): Affliction and exhaustion. Not suitable for great works. Wu: Illness can be wasting. No big business is achievable.
Legge: Line three has no proper correlate in line six, and he allows himself to be entangled and impeded by the first and second lines. Because he is too familiar with them they are presumptuous and fetter his movements. He should keep them at a distance.
Wu: The subject of this yang position feels that he is attached to the occupant of the second (line), a yin position. This sentimental attachment, symbolized here as the string attachment, hinders his freedom to retreat. Under these circumstances it is all right for him to handle small matters, such as hiring domestic help, but no big business.

NOTES AND PARAPHRASES
Siu: The man loses his freedom of action during retreat. The hangers-on impede and fetter his movements. The expedient course of action is to employ them in such a way as to retain the initiative. But he must maintain an appropriate distance from them and not rely on expedient actions of this kind in dealing with important matters.
Wing: You've been held back from Retreat and consequently are in the center of a difficult situation. Inferior persons or ideals may surround you. They can be used to insulate you from further difficulties, but you can accomplish nothing significant while fettered by inferior elements.
Editor: The image suggests being held back by inferior or subordinate forces within the situation. Ritsema/Karcher explain that "Possessing afflicting adversity" can connote "a spirit that seeks revenge by inflicting suffering on the living. Pacifying or exorcizing such a spirit can have a healing effect." (I have received this line when exactly that meaning was implied in the query.) Psychologically, sublimation is indicated. This is the art of making negative energy "sublime," i.e.: positive. "Servants and concubines" sometimes symbolize subconscious complexes: their libido can be either positive or negative, depending upon how it is treated. Remember that the proper nourishment of libido is not the same as indulging it. For the body is a source of endless trouble to us by reason of the mere requirement of food; and is liable also to diseases which overtake and impede us in the search after true being; it fills us full of loves, and lusts, and fears, and fancies of all kinds, and endless foolery, and in fact, as men say, takes away from us the power of thinking at all. Whence come wars, and fightings, and factions? Whence but from the body and the lusts of the body?
Plato -- Phaedo
A. Encumbered and exhausted -- make the most of whatever advantages you have to harmonize the situation.
B. Sublimate, placate or otherwise transform inferior forces to serve your higher purposes.
C. "When life gives you lemons, make lemonade."

周易第三十三卦九四爻详解详解
九四爻辞
九四。好遁，君子吉，小人否。
象曰：君子好遁，小人否也。
白话文解释
九四：喜爱隐居，这对君子是吉利的，对小人则未必。
《象辞》说：君子不以利禄为心，喜爱隐居；小人以利禄为心，不甘退隐。

北宋易学家邵雍解
平：得此爻者，虽有收获，但谨防因小人而受祸。做官的宜告休避难。

台湾国学大儒傅佩荣解
时运：君子正名，小人盗名。
财运：出货得利，不必迟疑。
家宅：隐居为宜；离婚之忧。
身体：大人可治，小孩危险。

九四变卦

  九四爻动变得周易第53卦：风山渐。这个卦是异卦（下艮上巽）相叠。艮为山，巽为木。山上有木，逐渐成长，山也随着增高。这是逐渐进步的过程，所以称渐，渐即进，渐渐前进而不急速。

九四爻的哲学含义

遁卦第四爻，爻辞：九四：好遁，君子吉，小人否。爻辞释义
好：指有利于。否：通“闭”，指遁道闭塞。
本爻辞的意思是：形势有利于遁让之时，君子能适时隐退而获吉。若是小人，则因错失良机致使遁道闭塞不通。
九四这一爻给人的启示是：当退则退，把握时机。从卦象上看，九四阳爻居于阴位，下与初六正应。当阴长阳消之时，九四之阳退变为阴，这时就应该觉察到形势不妙，急流勇退，回归正道。
九四位处遁卦的上卦乾的初始，乾为刚进、为果决。九四若能不恋继续攀升的私欲，及时回归正道，自然可以获吉。如若贪恋名利，不时识务，可能就会失去遁的好时机，而使自己身陷危险之中。
《象》中分析本爻道：君子好遁，小人否也。这里指出：君子能够做到该退就退，从容自如，而小人却做不到这一点。
占得此爻者，尽管心中怀有不舍，但是已经该适时退避了，该隐退时就隐退，这是意志坚强的表现，这一点只有君子才能够做到。若是意志脆弱，怀有不舍，或因为退避而觉得羞辱、害怕，而迟迟不肯退避，则会面临灾难。
九四：好遁，君子吉，小人否。
象曰：君子好遁，小人否也。
经文意思是：该退就退，君子吉祥，小人闭塞。
象辞意思是：君子能够急流勇退，小人则做不到这一点。

九四：好遯，君子吉，小人否。
《象》曰：君子好遯，小人否也。

Line-4
Legge: The fourth line, dynamic, shows its subject retiring notwithstanding his likings. In a superior man this will lead to good fortune. An inferior man cannot attain to this.

Wilhelm/Baynes: Voluntary retreat brings good fortune to the superior man and downfall to the inferior man.
Blofeld: Withdrawal for good reasons -- for the Superior Man, good fortune; for people of mean attainments, misfortune!
Liu: Voluntary retreat is good fortune for the superior man, but not for the inferior man.
Ritsema/Karcher: Loving Retiring. A chun tzu significant. Small People obstructing.
Shaughnessy: Good wielding; for the gentleman auspicious, for the little man negative.
Cleary (1): A superior person who withdraws well is fortunate, an inferior person is not.
Cleary (2): Developed people who withdraw in the right way are fortunate; petty people are not.
Wu: To retreat from what he is fond of is easy for a Jun zi, but not so for a little man.
COMMENTARY
Confucius/Legge: A superior man retires notwithstanding his likings; an inferior man cannot attain to this. Wilhelm/Baynes: The superior man retreats voluntarily; this brings downfall for the inferior man. Blofeld: For when, quite rightly, the Superior Man withdraws, lesser men are bound to suffer. Ritsema/
Karcher: A chun tzu lovingly Retiring. Small People obstructing indeed. Cleary (2): Developed people withdraw well; petty people do not. Wu: The Jun zi uses retreat to his advantage, but the little man doesn’t.
Legge: Line four has a proper correlate in the magnetic first line, but as four is the first line in the upper trigram of Strength, he is free to exercise his choice.
NOTES AND PARAPHRASES
Siu: The man withdraws, despite his desire to do otherwise. The superior man can retreat in a friendly way, adjusting to the situation, and retaining his convictions. The inferior man is unable to do this.
Wing: If you recognize the moment for Retreat, be certain that you do so with
the proper attitude -- that is, willingly. In this way you will adjust easily and

progress in your new environment. Those who are filled with emotional turmoil during withdrawal will suffer greatly.
Editor: Psychologically interpreted, to "retire notwithstanding one's likings" is to exercise willpower over an inferior impulse for the good of the Work. The image suggests that you have the requisite strength to do this. It is a truism that when positive libido is withdrawn from something, unsupported inferior forces must wane. The good is one thing, the pleasant another; these two, having different objects, chain a man. It is well with him who clings to the good; he who chooses the pleasant, misses the end.
Katha Upanishad
A. Despite your desires, abandon your proposed plan of action. To ignore temptation strengthens the will and robs weakness of its power.

周易第三十三卦九五爻详解详解
九五爻辞
九五。嘉遁，贞吉。
象曰：嘉遁贞吉，以正志也。
白话文解释
九五：退隐以时，值得赞美，卜问前程，通泰吉利。
《象辞》说：退隐以时，值得赞美；遵循正道，所以吉利，因为他存心正直，品德崇高。

北宋易学家邵雍解
吉：得此爻者，近贵多利。做官的或升迁，或功成身退。

台湾国学大儒傅佩荣解
时运：功成身退，值得嘉许。
财运：应变得宜，仍可获利。
家宅：高风可尚；志同为婚。
身体：避开阴邪。

九五变卦

  九五爻动变得周易第56卦：火山旅。这个卦是异卦（下艮上离）相叠。此卦与丰卦相反，互为“综卦”。山中燃火，烧而不止，火势不停地向前蔓延，如同途中行人，急于赶路。因而称旅卦。

九五爻的哲学含义

遁卦第五爻，爻辞：九五：嘉遁，贞吉。爻辞释义
嘉：美好而值得期许。
本爻辞的意思是：能够进退自如地隐退避让，坚守正道，其结果是吉祥的。
九五这一爻的“嘉遁”是比九四爻“好遁”更胜一筹。它距离阴爻的逼进尚远，却能明辨时势而不恋战，但是同时并未放弃自己当下的职责。
《象》这样分析本爻：“嘉遁，贞吉”，以正志也。这里指出：“能够自如地隐退避让，坚守正道将会获得吉祥”，关键是要坚定自己的信念和志向。
占得此爻者，要注意自己是该选择退避的时候了。要见好就收，选择最好的时机，把一切都安排就绪，没有什么好牵挂的了，及时退避，可获吉祥。
九五：嘉遁，贞吉。
象曰：嘉遁贞吉，以正志也。
经文意思是：功成身退，守正道吉祥。象辞意思是：功成身退而守正道的吉祥，是因为他明白正确的志向。
嘉遁的典型例子便是周公的事迹。周公对西周的贡献太大了，他平叛了“三叔”之乱，一举东征，不但扩大了西周的疆域，而且使西周的政权得到了巩固。东征归来后制礼作乐，总结前代贤人的治国之道，完善了礼乐治国的理论，为封建社会的社会治理开创了新的规范。可是他尽管这么有能力，却没有坐在君王的位子上不下来。而是功成身退，把君王的位子又还给了成王。如果周公当时被权势所诱惑而继上

九五：嘉遯，贞吉。
《象》曰：嘉遯贞吉，以正志也。

Line-5
Legge: The fifth line, dynamic, shows its subject retiring in an admirable way. With firm correctness there will be good fortune.
Wilhelm/Baynes: Friendly retreat. Perseverance brings good fortune.
Blofeld: An admirably carried out withdrawal. Persistence in a righteous course brings good fortune.
Liu: Appropriate retreat. To continue brings good fortune.
Ritsema/Karcher: Excellence Retiring, Trial: significant.
Shaughnessy: Enjoyable wielding; determination is auspicious.
Cleary (1): Excellent withdrawal; correctness is auspicious.
Wu: The commendable retreat is auspicious if persevering.
COMMENTARY
Confucius/Legge: This is due to the rectitude of his purpose. Wilhelm/
Baynes: Because the will thereby reaches a correct decision. Blofeld: This results from a withdrawal carried out as a result of rectifying our aims. [I.e. revising them in the light of unfavorable circumstances.] Ritsema/Karcher: Using correcting the purpose indeed.) Cleary (2): Because of right aspiration.
Wu: He needs to put his aims in the right perspective.

Legge: The K'ang-hsi editors refer to the words of I Yin as an illustration of what is said in line five: "The superior man will not for favor or gain continue in an office whose work is done." He advances or withdraws according to the character of the time. The strength and correct position of the fifth line show that he is able to maintain himself, and as he is responded to by the magnetic second line, no opposition would come from any of the others. Therefore, he is free to keep his place, but since he recognizes the advance of inferior men in lines one and two, he deems it better to withdraw from the field for a time. Thus there is successful progress even in his retreat.
NOTES AND PARAPHRASES
Siu: The man recognizes the proper time for an admirable retirement with necessary amenities and without disagreeableness. Firmness in the rectitude of his purpose is necessary to guard against being misled by irrelevant issues.
Wing: Make your Retreat friendly but firm. Do not be drawn into irrelevant discussions or considerations concerning your decisions. A persevering withdrawal brings good fortune.
Editor: Both Legge and Blofeld use the concept of rectification in their translations of the Confucian commentary. [Rectify: 1.a: to make or set right: remedy. 2.a: to restore to a healthy state.] The idea is that one must pleasantly
but firmly disassociate oneself from an inferior alliance -- the only hope of improvement lies in withdrawal from the scene. A faultless person is one who withdraws from affairs. This must be done with strength.
Yamamoto Tsunetomo -- The Book of the Samurai
A. Withdraw to make correct – don’t make a big deal of it.
B. The integrity of the Work demands a withdrawal from an inferior alliance.

周易第三十三卦上九爻详解详解
上九爻辞
上九。肥遁，无不利。
象曰：肥遁无不利，无所疑也。
白话文解释
上九：远走高飞，退隐山林，无不利。
《象辞》说：上九爻辞讲远走高飞，退隐山林，无不利，说明其人善观形势，急流勇退。

北宋易学家邵雍解
吉：得此爻者，营谋获利，家肥业厚。做官的乐天知命，退居闲职。

台湾国学大儒傅佩荣解
时运：乐天知命，安享天年。
财运：人弃我取，退可得利。
家宅：利于求财；私奔之虞。
身体：过胖虚脱。

上九变卦

  上九爻动变得周易第31卦：泽山咸。这个卦是异卦（下艮上兑）相叠。艮为山；泽为水。兑柔在上，艮刚在下，水向下渗，柔上而刚下，交相感应。感则成。

上九爻的哲学含义

 遁卦第六爻，爻辞：上九：肥遁无不利。爻辞释义
月巴：借指为“飞”。
本爻辞的意思是：远走高飞，逃得无影无踪，无所不利。
从卦象上看，上九居遁卦最高位，又在上卦乾之中，乾为天，可以任它遨游，有高飞远引而去，啸傲山林之意。因为上九既无牵累，又已远离，早已处在隐退避让中，就像是远走高飞一样，所以无论这时做什么，都不会有什么不利。
占得此爻者，如果你能超越物质与欲望的诱惑，把感情从世俗中分离出来，你便能潇洒地遁去，既没有疑虑，也没有失落，还会有更重要的事等你去做。保持这种心境，你将会有更大的收获。
上九：肥遁，无不利。
象曰：肥遁，无本利；无所疑也。
经文意思是：飞一样的隐遁，没有任何不利的。
经文意思是：飞快隐遁而没有不利，是因为无所顾虑。
隐遁如飞，像飞鸟一样迅捷而自由，肯定是没有任何不利的因素。古代的隐士们便是这样，他们非常自由，将情志寄托于山水之间，自得其乐。可是他们仍然关心国家大事，他们既可以受到帝王们的重视和召见，又可深入百姓民众中了解民间的疾苦；既可以向贤明的君王提出忠告而得到赏赐，又可以避开当权的小人明哲保身，闭口不言，归隐保全。所以，“无不利”。

上九：肥遯，无不利。
《象》曰：肥遯无不利，无所疑也。
33.天山遁(䷠)-高岛易断
《序卦传》曰：“恒者，久也。物不可以久居其所，故受之以遁。遁者，退也。”卦体上《乾》下《 艮》，四阳在上，二阴渐进。自《姤》一阴，至二而长，阴长阳退，卦以《遁》名，谓阳避阴而《遁》也。遁字从豚，从走，豚见人而逸，故《遁》取豚以象逸。乾为天，亦为远，有远遁之义也；《 艮》为山，亦为居，有《遁》居之象也，故曰《天山遁》。
遁：亨，小利贞。
《遁》，阴长之卦，小人方进，君子道消。邪正不同居，阴阳不两立，君子当此，若不隐遁，必受其害。当《遁》而遁，遁而后通，故曰“遁亨”。“小利贞”者，小指二阴而言也，谓阴道始长，阳道犹未全消，故曰“小利贞”。
《彖传》曰：遁，亨，遁而亨也。刚当位而应，与时行也。小利贞，浸而长也。遁之时义大矣哉！
按：《书·微子》“我不顾行遁”，遁，隐也；《后汉书·郅恽传》，“南遁苍梧”，遁，逃也；贾谊《过秦论》“遁巡不敢进”，遁又与逡同，要皆不外退避之义也。“遁而亨”者，亨，通也，君子不敢与时违，时当其遁，不遁不通，《遁》乃亨也。“刚当位”者，指九五也，五与二为正应。凡二五皆相与之有成，惟《遁》二五相应，而实相迫。二居内卦，阴势渐长，五居外卦，阳势《渐》消，此长彼消，迫之使退。二阴之长，亦非二阴为之，时为之也。君子审其时之当然，而与时偕行，《遁》而去之，身遁而道亨也。“贞”，正也，“利贞”，利于正也。二阴尚小，未至横行，犹利于正，故曰“小利贞”。遁通临，《临》二阳四阴，曰“刚浸而长”，《遁》曰“浸而长”，易道扶阳抑阴，阴恶其长，故不曰柔。盖“浸而长”者二也，“《遁》而亨”者五也。当二方长，五即思《遁》，识时审几，《遁》得其道，所谓“君子远小人，不恶而严”。《遁》应夫时，亦《遁》合夫义，故曰“遁之时义大矣哉”。
以此卦拟人事，《遁》二阴生于《乾》下。阴息之卦，《否》为极，《观》、《剥》过中，《遁》“浸而长”。以人事言，《姤》以一阴称“壮”，《遁》二阴得《 坤》之半，将进壮而为老矣。譬如物候，虽未大寒，当退而授衣；譬如年谷，虽未大荒，当退而谋食；譬如疾病，虽未大剧，当退而求艾。以浸长而预退，退乃能通，及其既盛，退已晚也。盖退者五，而所以逼之使退者二，二虽应五，而实消五。二息五消，五当时运之衰，即为人事之穷，人事当此，惟有顺时而行，退而避二，斯五不至终穷，以期后日之补救，而待阳之来复。反《剥》为《复》，反《观》为《大壮》，反《否》为《泰》，未始非人事之调护，得以转环之也，是处《遁》之得其道也。《遁》之一卦，盖有先见之几焉。
以此卦拟国家，谓当国运渐否，如太王之避狄迁岐，勾践之屈身事吴是也。太王居岐，后至兴周，勾践事吴，后得兴越，即“遁而亨”之义也。《遁》之卦二阴居内，四阳居外，二为内卦之主，五为外卦之主，阴内阳外，是“内小人而外君子”也。阴阳之消长，国运之盛衰系焉，时当阴长，小人渐得其势，君子渐失其位，君子处此，当见几而作，引身远退，明哲保身，胥是道也。若恋恋不退，极之小人权势日盛，朋党既成，轻则贬谪，重则诛戮，于此而欲谋《遁》，已不及矣。孔子之可以止则止，可以去则去，此圣之所以为时也。与时偕行，为国家留有用之身，即为国家谋重兴之会。遁而后亨，其身遁，其道亨也，固非孤高忘世者，所可同日语哉。
通观此卦，以阴阳不能偏无，所恶于阴者，为其浸长而消阳耳。人或视阴为柔弱 易制，不知纯《乾》之阳，二阴渐积，可以消之使尽。所当于阴之始长，而遁而远之，使不授阴以可消之权，而阳乃得以复亨，故曰“遁亨，遁而亨也”。《象》曰，“君子以远小人，不恶而严”，盖不与之比，亦不与之争，决然远遁，《遁》之得其正焉矣。合上下二卦观之，上卦《乾》健，有断然舍去之象，下卦《 艮》止，有依恋执留之意，故下卦不如上卦之吉。《遁》不嫌远，愈上愈吉。就六爻分《观》之，初爻《遁》而露其尾，非真《遁》者也。二爻言“执”不言《遁》，不欲《遁》者也。三爻《遁》而有所“系”，将《遁》而未决者也。四爻曰“好遁”，是能不阿所好，超然远《遁》者也。五曰“嘉遁”，是能以贞自守，《遁》得其吉者也。上曰“肥遁”，是能明以审几，飞《遁》离俗者也。然《易》不可执一论，用之则行，舍之则藏，惟识其时而已。故《遁》者，君子见几之智也。曰“君子”，曰“小人”，示其大体而已。
《大象》曰：天下有山，遁，君子以远小人，不恶而严。
“天下有山，遁”，天之与山，相去辽远，不可几及，是天远山，非山远天，在山亦不能怨天之远也。君子则之，以远小人，不必显出恶言，亦未尝始示和气，但望之而自觉可畏，即之俨然难犯，使小人不远而自远也。“不恶而严”，斯为待小人之善法也。
【占】　问战征：防前进有山，山间有敌兵埋伏，致遭败北。
○　问营商：恐一时物价涨落不同，相去甚远。
○　问功名：宜退隐，不宜进见。君子吉，小人否。
○　问家宅：此宅近山，前面空阔辽远，防有阴崇。
○　问疾病：病有鬼祟，宜敬而远之，以避居为吉。
○　问婚姻：二五阴阳，本属相应，但邪正不同，以谢绝之为吉。
○　问六甲：生女。
初六：遁尾，厉。勿用有攸往。
《象传》曰：遁尾之厉，不往何灾也。
初爻居《艮》之始，《艮》为穴居，又为尾，故曰“遁尾”。贤者避地，入山惟恐不深，入林惟恐不密，不欲使人尾其后也。若乃《遁》而不藏其尾，非真《遁》也，是殆借名山为捷径，欲藉《遁》以为攸往计耳。古今来高隐不终，不特为猿鹤贻笑，而功犹未成，失即随之，其危厉，皆自取之耳。故戒之曰“勿用有攸往”，谓其宜遁而不宜往也。《象传》曰：“不往何灾”，盖往则灾来，不往则无灾，反言之以阻其往也。
【占】　问战征：为伏兵言也。埋伏宜深藏不露，使敌不得窥其遗迹，若藏头露尾，必致危厉，不如不往也。
○　问营商：销卖货物，宜赶快，不宜落后，并宜首尾一并卖讫，斯可免灾。
○　问功名：龙门烧尾，吉。
○　问家宅：宜速迁移，落后有灾。
○　问婚姻：《遁》者，避而远之之谓，婚姻不合。
○　问六甲：生女。
【例】　友人某来，请占气运，筮得《遁》之《同人》。
断曰：《遁》卦四阳在外，二阴在内，在外者阳浸而消，在内者阴浸而长。运以得阳为佳，阳消阴长，是好运已退也。今占得《遁》初爻，初爻以阳居阴，爻辞曰“遁尾，厉，勿用有攸往”，谓好运既退，第留此尾末而已，故“厉”。戒曰“勿用”，是宜退守，毋前往也。运以五年为一度，至上六，则“无不利”矣。
六二：执之用黄牛之革，莫之胜说。
《象传》曰：执用黄牛，固志也。
“执之”，“莫之”，两“之”字，皆指《遁》者言。黄，中央之正色，牛性柔顺，革性坚韧。《 艮》为皮，故曰“革”；《艮》为手，故曰“执”；二得《 坤》气，《坤》为黄牛，故曰“黄牛”。二居内爻，为成卦之主，上应九五，阴长阳消，应五而实消五，五即因之而《遁》，诸爻亦相随遁去。二爻欲执而留之，如白驹之诗，所咏“执之维之”者是也。“执之用黄牛之革”，以拟其执留之坚，而莫之遁焉。“胜”者，堪也，“说”者，解脱也，“莫之胜脱”，使之不可逃脱也。诸爻皆言《遁》，二爻独不言《遁》，《遁》者诸爻，而驱之使《遁》者，二爻也；二既驱之使《遁》，而复欲假意以执之，不令其遁，是小人牢笼之计也。《象传》曰“固志”，五之《象》曰“正志”，二五之志本不同。二欲藉嘉会之礼，以笼络五之志，使之不遁，“固志”者，固五之志也。
【占】　问战征：当诸军逃散之际，独能坚执固守，为可嘉也。
○　问营商：固一时货价逐涨，执守来本，莫能脱售。
○　问功名：席珍待聘，美玉待沽，功名之兆也。“莫之胜脱”，功名难望矣。
○　问家宅：此宅阴气渐盛，居者不利，群思迁移，即欲脱售，一时亦难。
○　问婚姻：此婚已成，后欲退悔，执柯者甚属为难。
○　问六甲：生女。
【例】　友人某，来请占气运，筮得《遁》之《姤》。
断曰：此卦二阴浸长，四阳浸衰，阴者小人，阳者君子，小人日进，君子日退，故谓之《遁》。以气运言之，正是运退之时也。“黄牛之革”，物之又软又韧者，以此系物，物莫能脱，譬言人生为运所缚，虽有志愿，终生捆缚，不克施展。今占二爻，其象如此，运可知矣。
【例】　明治二十九年，占皇国气运，筮得《遁》之《姤》。
断曰：此卦四阳为二阴所侵，论人事则我为彼所侵，于国亦然。自我国胜清之后，俄、德、法三国，以亚细亚之乎和为口实，使我还付辽东，加之俄法为清国偿金斡旋，俄清之交一变，将有事于东洋。方今欧洲诸强国，皆惟竞利自图，约束清国，譬如用“黄牛之革”，絷缚其手足，使之莫能解脱，几欲瓜分之以为快。而于我国，亦未尝不欲以此相缚，我惟固守其志，内修军备，外善辞令，以敦邦交，而不受此笼络也。此为得计耳。
九三：系遁，有疾，厉。畜臣妾，吉。
《象传》曰：系遁之厉，有疾惫也。畜臣妄，吉，不可大事也。
“系”者，羁绊之义。三以阳刚，居内卦之上，与二阴阳相亲比，为二所羁縻，不忍超然远引，欲《遁》而志不决，故曰“系遁”。凡当《遁》则《遁》，贵速而远，一有所系，则忧愁莫定，宛如疾痛之在身，危厉之道也，故曰“有疾厉”。盖“系”者，三系于二，阴为之主；“畜”者，二畜于三，阳为之主。以阴系阳则厉，以阳畜阴则吉。“臣妾”者阴象，三阳在二阴之上，故能畜。君子之于臣妾，畜之以供使令，进退无足关重轻也，是以“系遁”不失为吉，至若当大事，必致因循而坐误也。《象传》曰：“有疾，惫也”，惫谓力竭而敝惫也。“不可大事也”，大事者，指三一生大节而言，不可或忽也。
【占】　问战征：军阵进退，皆有纪律，鼓进金退，最要便捷，一有迟误，必致大败也，宜慎。
○　问营商：货物当脱售之时，不宜踌躇不决，或系恋私情，防误大事。
○　问功名：时当奸人秉政，宜急流勇退，斯无疾害。
○　问家宅：此宅不利，主多病厄，宜速迁移，若迟延不去，恐有大祸。
○　问婚姻：娶嫡不利，娶妾则吉。
○　问六甲：生女。
【例】　友人某来，请占商业之盛衰，筮得《遁》之《否》。
断曰：三爻以阳居阳，留恋二阴，欲遁不决，致“有疾，厉”。今足下占问商业，得此三爻，知为商业失败之象，宜速脱货，则损失犹微；若惜金而踌躇，则品物之价，日益低落，其所损更大也，谓之“系遁，有疾，厉”。“畜臣妾，吉”者，谓葆此余资，以畜养家人可也，若欲重兴商业，则不可也。
九四，好遁，君子吉，小人否。
《象传》曰：君子好遁，小人否也。
四与初相应，相应必相好，乃初与四好，而四不好初；且四因初之好，而决意远遁，故曰“好遁”。然在初之好四，亦非真好，不过欲借四以为重，是引用君子之意，若新莽之礼贤下士是也。四则有见于此，不为初所笼络，而超然远引，谓尔虽好我，我不好尔，尔不我遁，我则自遁，我行我志而已。四入《乾》，《乾》为君子，故曰“君子吉”。在初之厚貌深情，以为四必感恋情好，不意室迩人远，一去千里，竟有不可执维者。初处《 艮》，《艮》为小子，故曰“小人否”。一说“好遁”者，谓有所好而遁也，犹《论语》“从吾所好”之好。世人所好，在富贵功名，君子所好，在乐天知命，此谓好遁。亦通。
【占】　问战征：四处《乾》之始，《乾》为健，知进不知退。或军中有一人谋陷，故作退计以避之。退亦吉也。
○　问营商：商家以买入为进，卖出为退，四曰“好遁”，知以出货为得利也。
○　问功名：爻辞“好遁”，是其人必无意于功名也。然名亦不同，或盗虚名于一时，或垂大业于千秋，君子小人，所由分也。占者宜自审焉。
○　问疾病：四《乾》体，爻曰“好遁”，阳《遁》而入阴，其病危矣。然转危为安，亦《遁》之象，想大人可治，小人难也。
○　问婚姻：防后有离婚之忧。
○　问讼事：俗云“三十六着，走为上着”，“好遁”之谓也。
○　问六甲：生男。
【例】　亲友某来，请占气运，筮得《遁》之《渐》。
断曰：四居《乾》阳之首，《乾》曰见，不曰隐，乃四为二阴所逼，超然远遁，是遁而避害也。今足下占得第四爻，足下躬膺职位，亦知僚属中，邪正不一，或外面情好敦笃，其中奸计百出，不可不防。足下知其然，不露声色，决意引退，是明哲保身之要道也。爻辞曰，“九四：好遁，君子吉，小人否”，谓君子飞遁离俗则吉，小人溺情爵禄则否矣。爻象如是，足下其审之。
后某果因官制改革，有非职之命。
【例】　一日杉浦重刚氏来曰：方今为千岛舰事，以上海英国上等裁判所判决为不当，将再向英国理论，其结局果否？如何？请筮之。筮得《遁》之《渐》。
断曰：此卦阴长阳消，为邪强正弱之象。正者必反而受屈，卦象如是。今占千岛舰判审事，得《遁》四爻，《遁》卦二阴在内，长而逼上，至四爻则阴势已盛，阳气殆尽，在下面虽假作情好，而内心实阴险莫测。核之千岛舰之事，情形符合。我国因千岛舰失事，据万国公法向彼理论，迭经审问，终不得直。盖现今天下大势凭强弱，不凭曲直，亦事之无可如何者矣。爻辞曰“好遁”，是教我以退避也，即得退遁，了事而已。
九五：嘉遁，贞吉。
《象传》曰：嘉遁贞吉，以正志也。
五以阳居阳，刚健中正，虽与六二相应，能知时审势，应变识几，超然远遁。其遁也，不为情移，不为势屈，意决而志正，洵可嘉美矣，故曰“嘉遁，贞吉”。《象传》曰“以正志也”，谓九五《遁》得其正，即可以正二之志，是“不恶而严”也。
【占】　问战征：正当敌势强盛，能以潜遁而返，得保全师，亦可嘉也。
○　问营商：货到该处，时价不合，而转别地，得以获利，可谓应变而不失其正也，故吉。
○　问功名：爻以九五为尊，占得九五，是必功名显达，位近台辅。伊尹曰，“臣罔以宠利居成功”，谓能以功成身退者也，故吉。
○　问家宅：此宅必是南阳诸葛之庐，栗里陶令之宅也，高风可尚。
○　问婚姻：二五本阴阳相应，有意议婚，五以其志不同，不允。另就他聘，吉。
○　问疾病：是阴邪纠缠之症，潜而遁避，可获吉。
○　问六甲：生男。
【例】　予亲友永井泰次郎，其妻有娠，张筵招予，请卜男女，筮得《遁》之《旅》。
断曰：九五《乾》卦，以阳居阳，生男之兆也。《乾》为父，《 艮》为少男，他年少男嗣父而续家，老父让产而隐居，故名此卦曰《遁》。且其辞曰“嘉遁，贞吉”，是有子克家之象。其后果生男子。
上九：肥遁，无不利。
《象传》曰：肥遁无不利，无所疑也。
“肥”者饶裕也。卦中诸爻，欲遁而多所系累，此爻独无应无比，故无系累，不复劳顾忌，飘然远弓，所谓进退绰有余裕者也，故曰“肥遁，无不利”。《象传》曰：“无所疑也”，谓上爻居《乾》阳之首，其察势也明，其见几也决，首先高遁》，绝无一毫之疑碍也。或谓“嘉遁”如殷微子，如汉张良，“肥遁”如泰伯、伯夷，或又如汉之商山四皓也。
【占】　问战征：战事宜进不宜遁，遁必不利；爻曰“肥遁，无不利”，其惟太王避狄迁岐乎？
○　问营商：商人谋利，往往群焉竞逐，今独能人取我弃，以退为进，则其退反得厚利，故爻曰“肥遁”。
○　问功名：其人必不以膏梁肥口，能以道义肥躬，故曰“肥遁，无不利”。
○　问家宅：此宅地位甚高，家道亦富，但利于求财，不利于求名。
○　问疾病：肥人气虚，《遁》者，脱也，恐致虚脱。
○　问婚姻：恐女子贪恋富室子弟，因而私奔。
○　问六甲：生男。
【例】　明治十八年三月，以中央亚细亚阿富汗境界事，生英狮俄鹫之葛藤，凡新闻电信所报，论和论战，主俄主英，诸说纷纷，各国皆有戒意。即如我国，利害所关，亦非浅鲜。因占其和战如何，筮得《遁》之《咸》（明治十八年五月八日）。
断曰：内卦为山，属英，外卦为天，属俄。山《艮》而止，今观英国所为，虽频修战备，不过虚张声势，其实无意于战也。何者？英之海军虽强，至如阿富汗中央亚细亚地方，不能专用海军，若陆军，在英兵数不多，仅足护国而已。且苏丹之役，已分遣陆兵不少，他如印度兵，虽派遣于阿富汗高寒之地，不能尽得其力；加之印度各分宗教，兵士各守其宗规，粗食亦不足，即驱而用之，岂能当强俄乎？故欲战不得不用海军，用海军之处，有关通商航海之障碍，可以牵动各国。即可以压制俄国，在英国无心开战，可于《 艮》止而得其象也。天《乾》而健，今观俄国所为，俄国遵奉彼得帝遗训，知进而不知退，意在鲸吞各国以为快，可见俄国有意开战。合内外卦则为《遁》，是《遁》为英国之气运，《遁》反卦为《大壮》，是为俄国之气运。在英之对俄，惟有严其守备，使俄无隙可乘，即可断英俄交涉之结果也。

Line-6
Legge: The sixth line, dynamic, shows its subject retiring in a noble way. It will be advantageous in every respect.
Wilhelm/Baynes: Cheerful retreat. Everything serves to further.
Blofeld: A "sleek" withdrawal -- everything is favorable! [The Chinese commentators suggest that this means going to live in retirement. They add that the phrase also implies excellent health.]

Liu: Retreat after success. Everything is favorable.
Ritsema/Karcher: Rich Retiring, without not Harvesting.
Shaughnessy: Fattened wielding; there is nothing not beneficial.
Cleary (1): Rich withdrawal is wholly beneficial.
Cleary (2): Withdrawal of the rich is beneficial to all.
Wu: Retreat at his leisure is never disadvantageous.
COMMENTARY
Confucius/Legge: He who does so has no doubts about his course. Wilhelm/
Baynes: Because there is no longer any possibility of doubt. Blofeld: In this case, there cannot be the smallest doubt. [I.e. not the smallest doubt as to the wisdom of withdrawal.] Ritsema/Karcher: Without a place to doubt indeed.
Cleary (2): Wu: His mind is free from doubt.
Legge: Line six is dynamic, with no correlate in line three to detain him. He vigorously and happily carries out the idea of the hexagram.
NOTES AND PARAPHRASES
Siu: No doubt exists as to the need for retirement. The man resigns in a gracious manner.
Wing: You are sufficiently removed from the situation and able to Retreat without guilt or doubt. Here you are blessed with great good fortune. You will find rewarding success in your endeavors.
Editor: The image suggests that you already know what to do in the situation at
hand -- remove yourself without further ado. It is because [the Sage] does not contend that no one in the world can contend against him.
Lao-Tse
A. You can remove yourself from the situation at hand with a clear conscience.
B. Do not hesitate to abandon an inferior idea immediately.
C. Image of a high-minded or spiritually motivated withdrawal.
June 30, 2002, 4/25/05, 6/19/09