01 / THE EARLY TEXT
The words themselves.
An interpretive English translation. Read the translation notes. Six and nine name line types; positions run from bottom to top.
巽：小亨。利有攸往。利見大人。
Xun: Small success. Favorable to have somewhere to go. Favorable to meet a great person.
初六：進退，利武人之貞。
Six at the beginning: Advancing and retreating. Favorable for a warrior's determination.
九二：巽在牀下，用史巫紛若，吉无咎。
Nine in the second place: Entering beneath the bed. Employing ritual recorders and spirit-mediums in numbers. Auspicious; no blame.
九三：頻巽，吝。
Nine in the third place: Repeated submission. Distress.
六四：悔亡，田獲三品。
Six in the fourth place: Regret disappears. Taking three kinds of game in the hunt.
九五：貞吉悔亡，无不利。无初有終，先庚三日，后庚三日，吉。
Nine in the fifth place: The determination is auspicious; regret disappears. Nothing is unfavorable. No beginning, but an ending. Three days before geng and three days after geng. Auspicious.
上九：巽在牀下，喪其資斧，貞凶。
Nine at the top: Entering beneath the bed, losing resources and an axe. The determination is inauspicious.
02 / A POSSIBLE CONTEXT
What might the question have been?
Must an order be repeated, and should a warrior, ritual recorder, or diviner be consulted before action?
A possible setting
An envoy or official hesitates between advance and retreat. Someone under a bed calls on ritual specialists. Another undertaking is scheduled around a geng day in the ten-day cycle.
How the words respond
The judgment favors movement and an audience. The first line calls for a warrior's determination. The second brings ritual specialists into the scene. A later line specifies three days before and after geng. The final line remains under the bed with equipment lost.
Entering, compliance, repetition, and ritual examination coexist here. The later wind symbolism does not explain every phrase.
This scenario adapts the Chinese edition's historical reading. It is a possible reconstruction, not an established single event or the only interpretation.