Hexagram 33 of 64
遯 Dùn · Retreat
上 乾 Heaven (Qián) over 下 艮 Mountain (Gèn)
To step back is not to lose.
Judgment
Zhouyi, hexagram 33, judgment. English translation in preparation.
Image
In short: a mountain under heaven.
Zhouyi, hexagram 33, Great Image. Short gloss by Koyonari; full translation in preparation.
Commentary
Dùn is mountain under heaven: heaven ascends while the mountain remains in place, distance opening between them. Dùn speaks of retreat: stepping back is not admitting defeat, but removing yourself from exhaustion and preserving room to move forward later. In walking away, offer no explanation; explaining often pulls you right back in.
Koyonari commentary.
The Six Lines
“At the tail of retreat. Danger. Do not act; unfavorable to have anywhere to go.” Being at the tail of a retreat means being a step too late. “Danger” indicates a hazardous situation, when proceeding further is inadvisable. The opening six is at the end of the retreat: when withdrawal comes late and the situation is dangerous, the point is to pause and avoid rash action.
Zhouyi, hexagram 33, line 1. Koyonari translation.
“The danger of the tail in retreat: if one does not go forward, what disaster can there be.” The initial line sits at the lowest position of the hexagram, like trailing behind in retreat, which entails danger. It explains that having already fallen to the rear, one must not advance anywhere; by not going, disaster has no way to arise.
Zhouyi, hexagram 33, line 2. Koyonari translation.
“Bound with yellow oxhide; none can tear it loose.” Yellow oxhide binds so firmly that none can undo it (shuō is read as tuō, “to release”). Yellow is the central color, the ox gentle, its hide tough: symbols of the second six holding to what is right at the center, with firm resolve. The Xiàng Zhuàn (Commentary on the Images) calls this “firm resolve.” Usually it means determination to retreat; another reading is resolve to stand firm rather than retreat with the crowd.
Zhouyi, hexagram 33, line 3. Koyonari translation.
“Fastened with yellow oxhide: this makes firm the will.” The Lesser Image commentary interprets the line statement metaphor of binding with yellow oxhide straps as firmness of purpose. Yellow oxhide is tough and difficult to sever; bound with it, nothing can loosen the knot. This symbolizes how this line clings firmly to its resolve during retreat, unshaken by outside forces.
Zhouyi, hexagram 33, line 4. Koyonari translation.
“Tied retreat. Affliction and danger. Good fortune in supporting male and female servants.” Someone wishes to retreat but cannot break free from these attachments, bringing hardship and danger. “Danger” refers to the hazardous situation. Keeping household servants and concubines is described as bringing good fortune: such ties are acceptable in minor household matters, but they become an obstacle to retreat.
Zhouyi, hexagram 33, line 5. Koyonari translation.
“The danger of tied retreat brings illness and exhaustion. Nurturing male and female servants brings good fortune, but it cannot serve great affairs.” This line is tied down and unable to retreat resolutely, hence there is danger; the Lesser Image commentary notes that this peril resembles suffering illness and exhaustion. Tending to minor private affairs like domestic servants is fortunate because it only suits managing petty matters close at hand, unable to shoulder great undertakings.
Zhouyi, hexagram 33, line 6. Koyonari translation.
“Retreating despite what one loves: good fortune for the noble person; the inferior person cannot.” Even with affection and attachment, retreat remains possible. The “noble person” acts according to what is right and can let go of cherished attachments, hence “good fortune.” The “petty person” is constrained by personal feelings and cannot relinquish what is loved. Here, fǒu means being unable to do so.
Zhouyi, hexagram 33, line 7. Koyonari translation.
“The noble person retreats from what is favored; the petty person cannot.” Nine in the fourth place stands in a time of retreat: the noble person can let go of personal attachments and withdraw, gaining good fortune, whereas petty people cannot let go and suffer bad results. The Lesser Image commentary explains the two outcomes separately, indicating that whether one can retreat separates the noble person from the petty person.
Zhouyi, hexagram 33, line 8. Koyonari translation.
“Praiseworthy retreat. Perseverance brings good fortune.” Retreat is fitting and praiseworthy. “Good fortune through steadfastness” means holding to the right path brings good fortune. The fifth nine retreats with balance and integrity. The point is to withdraw appropriately while still upholding personal principles.
Zhouyi, hexagram 33, line 9. Koyonari translation.
“Admirable retreat; steadfastness brings good fortune: because the will is upright.” The line text speaks of an admirable retreat where remaining steadfast brings good fortune; the Lesser Image commentary points out that this is due to an upright will. Retiring admirably stems from uprightness of resolve, which makes it both praiseworthy and fortunate.
Zhouyi, hexagram 33, line 10. Koyonari translation.
“Carefree retreat. Nothing that is not favorable.” Retreat is easy and unhurried, free of worries and constraints. Hence “nothing is unfavorable,” meaning there is no disadvantage. Here, féi describes ample freedom and ease. The top nine presents a state in which withdrawal is no longer burdened by attachments.
Zhouyi, hexagram 33, line 11. Koyonari translation.
“Abundant retreat, nothing is not advantageous: there is no doubt.” In this line, one withdraws with ease and generous composure, facing no disadvantage. The Lesser Image commentary says there is no doubt, meaning the resolve to retreat is clean and clear, devoid of lingering ties or hesitation in the heart; thus the line statement declares nothing is disadvantageous.
Zhouyi, hexagram 33, line 12. Koyonari translation.