The Hexagram of Necessity

需卦，下乾上坎。以卦象言，水在天上，未遽下地，必待陰陽之交，薰蒸而後成雨，需之象也。以卦德言，乾健坎險，以剛遇險，而不遽進以陷於險，需之義也。需次於蒙。按，序卦，蒙，物之穉也，物穉不可不養也，故受之以需。需者，飲食之道也。物之幼穉，必需飲食長養。雲上於天，有蒸潤之象。飲食所以潤益萬物，故需為飲食之道，所以次蒙也。卦之大意取須待之義，序卦取所需之大者耳。按，左傳云，需，事之賊，言猶豫不決之害事也。易需非不決之謂，見險而不動，能動而不輕動者也。

The hexagram "Xu" has the lower trigram Qian (Heaven) and the upper trigram Kan (Water). In terms of the image of the hexagram, water in the sky has not yet fallen to the ground, and it must wait until the yin and yang energies meet and rise up before it can become rain. This is the image of "Xu," meaning waiting. In terms of the virtue of the hexagram, Qian represents strength and initiative, while Kan represents danger and difficulty. A strong and vigorous nature encountering danger does not rush forward and fall into peril, which is the meaning of "Xu." The hexagram "Xu" comes after "Meng." According to the "Xugua" (Order of Hexagrams), "Meng" represents the immature state of all things, and since immaturity requires nourishment, the next hexagram is "Xu." "Xu" is associated with the way of food and drink. All things in their immature state must be nourished through food and drink; clouds rising in the sky have the image of rising moisture, and food and drink are used to nourish and sustain all things, so "Xu" is called the way of food and drink, and thus follows "Meng." However, the main meaning of this hexagram is "waiting," and the "Xugua" merely points out the most important thing that needs to be waited for, which is food and drink. Additionally, according to the "Zuo Zhuan," "Xu" means "a hindrance to affairs," referring to hesitation causing harm. However, the "Yi" (Book of Changes) does not mean indecision, but rather, when encountering danger, one does not act recklessly, and although one can act, one does not act lightly.

內三爻以見險不輕進為需，外三爻以入險而待人以共進為需。六爻初九九五之吉不待言，餘四爻雖有悔吝，然終歸於吉。如二曰終吉，三曰敬慎不敗，蓋有剛健之德，而能相機度勢，從容少待，鮮有敗者。四曰順以聽，上曰敬之終吉，蓋雖入險中，而待陽剛之德以共進，故亦吉也。卦雖四陽二陰，然三陽不輕進，坎五居尊有孚。二陰非卦義所重，故不得為卦之主。

The inner trigram's third line indicates encountering danger but not advancing lightly, which is called "Need." The outer trigram's third line shows having already entered danger, thus waiting for others to advance together, which is also called "Need." Among the six lines, the good fortune of the first line and the fifth line is self-evident. The remaining four lines, although accompanied by regret and hardship, ultimately lead to good fortune. For example, the second line says "eventually good fortune," and the third line says "cautiousness prevents failure," because they possess the virtue of strength and firmness, can assess the situation and act calmly and with patience, thus rarely failing. The fourth line says "following in harmony," and the top line says "showing respect leads to good fortune," because even though they have fallen into danger, they are willing to wait for those with the virtue of yang to advance together, hence also leading to good fortune. This hexagram, although consisting of four yang lines and two yin lines, has the lower three yang lines not advancing lightly. The line nine in the fifth position of the trigram Kan holds a noble position and has sincerity. The two yin lines are not the focus of the hexagram's meaning, so they cannot become the main element of the entire hexagram.

需：有孚，光亨，貞吉，利涉大川。需坎水在前，乾健臨之，將涉水而不輕進之象，乃事所當待，非不當待而待者也。九五坎體中實，陽剛中正而居尊位，為有孚得正之象。三四五互為離，光明之象。坎為通，亨通之象。乾濟乎坎，有涉大川之象。乾陽在下，皆有所需；九五坎陽在上，又為眾所需。

The Hexagram Need (Xu) Statement says: holding inner sincerity, brightness and smoothness prevail, maintaining uprightness brings good fortune, and it is advantageous to cross a great river. In the Hexagram Need, the Water (Kan) is in front, and the Heaven (Qian) with its strong and vigorous nature approaches it, indicating a situation where one is about to cross water but is not ready to advance hastily; this signifies that the matter should be waited for, not that waiting is wrong and deliberately delayed. The line Nine in the Fifth (Jiu Wu) is within the Water (Kan), and the middle line of Water is yang, which is full and solid. Also, the Nine in the Fifth is yang, upright, and occupies the honorable position, thus indicating the image of having sincerity and correctness. The lines three, four, and five form the image of Fire (Li), which represents brightness, hence the image of "light." Water (Kan) represents smoothness, hence the image of "smoothness." Heaven (Qian) crossing over Water (Kan) represents crossing a great river. The three yang lines of Heaven are below, each waiting in turn; the yang line of Nine in the Fifth, which is in the middle of Water, is above, and is the object that all others are waiting for.

需之道貴於實心，又貴於實心，又貴於得正。人之需有出於不得已者，需而無實，無光而且亨之時。必實有有守能待之心，則無私計較而光明，不恤得失而亨通矣。然世有心雖誠實而處事，未正者。需而非正無吉，而且利之理，必所為皆合於義，不圖行險僥倖，則居常凡事皆吉，而濟險歷難亦利矣。蓋有孚以善其需，貞又所以善其孚。孚貞者，盡所需之道；光亨吉利，則得所需之效也。

The way of waiting is valuable, especially in having a sincere heart and being able to hold firm to the right path. Waiting that lacks sincerity will not bring about a time that is both bright and smooth. One must truly have the patience and determination to wait, so that one's mind remains clear and untroubled by private intentions, and one's affairs proceed smoothly without worrying about gains and losses. However, there are also people whose hearts are sincere but whose actions are not upright: waiting that is not in accordance with the right path will not bring about good fortune and benefit. One must act in accordance with righteousness, without hoping for risky chances, so that in ordinary times everything is auspicious, and even in times of hardship and danger, there is no disadvantage. In summary, "having sincerity" is what makes waiting effective, and "uprightness" is what makes "having sincerity" effective; "sincerity" and "uprightness" are the complete way of waiting, while "bright, smooth, and auspicious" are the results of waiting.

彖曰：需，須也，險在前也。剛健而不陷，其義不困窮矣。需者，須也。理勢所在，不得不待也。剛健者，多以輕躁而陷於險。剛健而能不陷，故善其不至困窮也。坎陷而云不陷何也？需然後進，所以不陷。不陷，則終能出險，故不因窮。乾三陽進而迫乎險，遇險而能需者也；坎一陽居中守正，處險而能需者也。遇險而能需，則不至犯險；處險而能需，則又將出險矣。故曰不陷。此以卦德釋卦名義也。

The Commentary on the Judgment says: The hexagram "Need" means waiting, because there is danger ahead; though strong and vigorous, it does not fall into danger, so its meaning does not lead to hardship. "Need" means waiting: the situation and circumstances are present, so one cannot help but wait. Usually, the strong and vigorous are often impetuous and fall into danger, but here, being strong and vigorous yet not falling into danger, it is praised as not leading to hardship. The trigram Kan is originally about falling into danger, so why is it said "not falling"? Because it advances only after waiting, so it does not fall; not falling means it will eventually escape from danger, so it does not lead to hardship ("not due to hardship" should be read as "not leading to hardship"). The three yang lines of Qian advancing and approaching danger represent encountering danger and waiting; the single yang line of Kan in the center and upholding righteousness represents facing danger and waiting. Encountering danger and waiting means not violating danger; facing danger and waiting means about to escape from danger. Therefore, it is said "not falling." This passage explains the meaning of the hexagram name through the qualities of the trigrams.

需、有孚、光亨、貞吉，位乎天位，以正中也。利涉大川，往有功也。正中與中正同，指五也。正則規模宏遠，無慾速之為；中則中心寧靜，無喜功之念。唯以中正居天位，故雖險在前，而終必克濟，非若蹇之見險而止；雖坎居上，而剛健不陷，非若困之剛揜。人知奮發者能有功，不知以剛健之德，能臨事而懼，從容整暇，氣定神全，不往則已，往必有功。此以卦象釋卦辭也。

The Commentary on the Judgment says: The Hexagram "Need" states, "With sincerity, there is bright success, constancy brings good fortune," because the Nine in the Fifth occupies the position of Heaven and is both upright and in the center. "It is advantageous to cross a great river" means that going forward will surely achieve success. "Upright and centered" and "centered and upright" have the same meaning, referring to the Nine in the Fifth. Upright means having a broad vision and not acting hastily; centered means being tranquil in mind and free from the desire for immediate success. Because it possesses the virtue of being upright and centered while occupying the position of Heaven, it can ultimately cross over difficulties, unlike the Hexagram "Obstruction," which stops at the first sign of difficulty. Although the Trigram Kan (Water) is in the upper position, it remains strong and vigorous without being overwhelmed, unlike the Hexagram "Obstinacy," where the yang is obscured by yin. People only know that those who strive hard can achieve success, but they do not realize that those with the virtue of strength and vigor, because they are cautious in affairs, composed and unhurried, and calm in spirit, act only when the time is right, and once they act, they achieve success. This passage explains the Hexagram Statement through the imagery of the hexagram.

象曰：雲上於天，需。君子以飲食宴樂。雲氣上蒸於天，必待陰陽之和而自成雨，無所作為也。事之當需者亦然。內有孚，外守正，但飲食宴樂，俟其自至。飲食以養其氣體，宴樂以和其心志。所謂居易以俟命，非若後世麴櫱之託、昏冥之逃者也。

The Image Commentary says: Clouds rising to the sky, this is the hexagram Need; the gentleman takes this as a model, cultivating himself through food, drink, and music. Clouds ascend to the sky and must wait until yin and yang are in harmony before rain naturally comes; people in the middle do nothing. Things are also like this, requiring patience. Within there is sincerity, and outside there is uprightness; one merely eats and enjoys music, waiting for things to come naturally. Food is used to nourish the body and blood, music is used to harmonize the mind, which is what the Doctrine of the Mean calls "the gentleman resides in ease and waits for destiny." This is not the later practice of using wine to indulge oneself and escape from worldly affairs.

初九：需于郊，利用恆，無咎。郊，曠遠之地。用恆，守其常也。初遠於險，有需郊之象；而九陽剛居陽位，有恆於其所之象。同人于門於宗，而後於郊，處近而遠也；需由郊，而沙而泥，自遠而近也。既能需于郊，又戒以利用恆者，人需於始，或不能需於終，唯以義命自安，身既遠險，又心不妄動，乃無咎也。

Chujiu: Waiting in the outskirts, it is advantageous to maintain constancy, with no fault. "Jiao" refers to a vast and remote place, and "yongheng" means holding fast to one's constant way. The initial line is farthest from danger, hence the image of waiting in the outskirts; it also holds a yang line in a yang position, symbolizing the steadfast adherence to its place. This can be compared with the "Tongren" hexagram: "Tongren" moves from "yuming" (at the gate) to "yuzong" (at the clan) and then to "yuyě" (in the wilderness), moving from near to far; while "Xu" moves from "jiao" (outskirts) to "sha" (sand) to "ni" (mud), moving from far to near. Since one can wait in the outskirts, why is there a warning to "yongheng"? Because a person may be able to wait at the beginning, but may not be able to wait until the end; only by being content with righteousness and destiny, and by being physically distant from danger and mentally unmoving, can there be no fault.

象曰：需于郊，不犯難行也；利用恆無咎，未失常也。險難由人自犯，於郊則不冒險而行矣。恆即彖之孚也貞也。貞者，乾之常。利用恆，未失處需之常道也。

The Image Commentary says: "Waiting at the outskirts" means not taking risks to move forward; "It is advantageous to maintain constancy without blame" means not losing the constant way. Difficulties are mostly self-inflicted; since one is staying at the outskirts, there is no need to take risks. Here, "constancy" refers to the "faith" and "uprightness" mentioned in the Hexagram Statement. "Uprightness" is the constant nature of the Creative. So, "it is advantageous to maintain constancy" means that it has not lost the constant way one should follow during the period of waiting.

九二：需于沙，小有言，終吉。水近則有沙，二近險，有需于沙之象。二三四互得兌為口舌，有言語相傷之象。剛中能需，有終吉之象。既近於險，雖未陷患害，群小從而訾議之。然言語之傷，災之小者。初以剛居剛，雖遠於陷，猶有戒辭；二以剛居柔，守中寬裕，故雖近險，可斷其終之吉也。爻多以相應為吉，此又不然者，見險在前，有待而進，故無取於相應也。

Nine in the Second: Waiting on the beach, there is some verbal harm, but in the end it is吉利. Being close to the water there is sand, so the situation of 'waiting on the sand' is indicated. The second, third, and fourth lines form the trigram Dui, which represents mouth and speech, hence the image of verbal harm. It is strong and upright, and it waits, hence the image of 'eventually吉利'. Although it is already close to danger, it has not yet fallen into calamity. A group of petty people then follow with slander and criticism. However, the harm from words is only minor. Initially, the first line is a strong line in a strong position, though it is far from danger, the line statement still adds a warning. The second line is a strong line in a flexible position, it maintains the center and is broad-minded, so even though it is close to danger, it can still be determined to eventually be吉利. The Book of Changes usually considers two lines that correspond to each other as吉利, but this line does not follow this rule, because danger is ahead, and waiting is necessary before advancing, so it does not depend on whether there is a proper correspondence.

象曰：需于沙，衍在中也；雖小有言，以吉終也。衍，寬也。以寬居中，不急於進。蓋剛居柔位，故謂剛為衍也。

The Image Commentary says: "Waiting by the sand" is because it is ample and resides in the center; although there may be slight verbal harm, it ultimately ends in good fortune. "Yan" means ample. To dwell in the center with a broad and generous heart, without hastening forward. It is called "Yan" because Nine Two is a strong line in a flexible position; when strength is tempered by flexibility, it appears ample.

九三：需于泥，致寇至。水涯有泥。三將陷於險，有需于泥之象。坎為盜賊，有寇之象。三過剛不中，有自我致寇之象。

Nine in the Third: Waiting in the mud leads to the arrival of strong bandits. There is mud by the water. Nine in the Third is about to fall into danger, hence the image of 'waiting in the mud.' Kan represents thieves, hence the image of 'bandits.' Nine in the Third is overly firm and not centered, hence the image of inviting strong bandits on its own—bandits come because it invites them.

象曰：需于沙，災在外也；自我致寇，敬慎不敗也。外謂坎在外卦。謂之外，則禍不自已作。但以過則妄動，以近於險，則寇乃我致之也。然卦為需，能敬慎，猶可不至於敗。此則象中本無此意，本義所謂發明占外之占，使人之逼近於險者，思所以善處之道也。

The Image Commentary says: "Waiting in the mud, disaster is in the outer trigram; 'self-invoking the enemy,' if one is respectful and cautious, there will be no failure" (the original text here says "waiting on the sand," which is an error from the previous line in the printed edition). The term "outer" refers to the trigram Kan being in the outer position. Saying that disaster is in the outer trigram means that the source of the calamity is not self-made. It is only because Nine in the Third is overly strong and acts recklessly, and is close to danger, that the strong enemy is thus self-invoked. However, this hexagram is "Need," and if one is respectful and cautious, it is still possible to avoid failure. The idea of "respectful and cautious, no failure" is not originally present in the line statement. It is Zhu Xi's "Ben Yi" which explains "the interpretation of the outer divination" — adding another layer of interpretation beyond the line statement, prompting those close to danger to think about proper ways of handling situations.

六四：需于血，出自穴。內卦三陽以見險不輕進為需。外卦入險矣，以待人共進為需。血者，殺傷之地；穴者，險陷之所。四入乎險，坎為血卦，故有需于血之象。然以陰居柔得正，初為正應，所居得正，又待正應之陽剛為援，可以不終陷於穴矣，故有出自穴之象。

Six in the Fourth: Waiting in a place of bloodshed, one can escape from a pit. The inner trigram has three yang lines, indicating the awareness of danger without rash action, which is called 'Need.' The outer trigram has already entered the dangerous situation, so it waits for others to advance together, which is also called 'Need.' 'Blood' represents a place of injury, and 'pit' represents a dangerous trap. The line six in the fourth has already entered the danger, and in the 'Explanation of the Trigrams,' Kan is called the 'blood trigram,' so there is the image of 'waiting in the blood.' However, since it is a yin line in a yin position and is correct, and the line nine at the beginning is its proper corresponding line, it is in the correct position and can wait for the yang and strong line nine at the beginning to provide support, so it does not remain trapped in the pit for life. Therefore, there is the image of 'emerging from the pit.'

象曰：需于血，順以聽也。陰柔入險中，疑不能出矣。然能順以聽初之陽剛，則不冒險以進，是以能出穴也。三能敬，則雖迫坎之險而不敗；四能順，則雖陷坎之險而得出。敬與順，固處險之道也。

The Image Commentary says: "Waiting by the blood," because it is flexible and willing to obey. A yao of yin flexibility entering a dangerous situation appears to be trapped, yet it can emerge from the pit by flexibly obeying the guidance of the initial yang line, without taking reckless risks. The line nine in the third position can "revere," so although it is close to the danger of kan, it does not fail. The line six in the fourth position can "follow," so although it is trapped in the danger of kan, it can ultimately escape. This shows that "reverence" and "following" are originally the two ways to deal with danger.

九五：需于酒食，貞吉。坎有酒食之象。九五為需之主，以一陽處二陰之間，以待三陽同德之援，需于酒食之象。居中得正，三陽自來，陽彚進而陰退，則坎可平而險可夷，貞吉之象。人君位乎中正之天位，與天下相安於日用飲食之常，無為而治者也。然又必正乃吉，非可宴酣無度也。飲食男女，人之大欲存焉。屯蒙多言男女，需言飲食。蓋雲上於天，物資雨澤以為養；需于酒食，人亦藉飲食以為養故也。

Nine in the Fifth: One calmly waits amidst food and drink, maintaining righteousness brings good fortune. The trigram Kan represents water and also symbolizes food and drink. Nine in the Fifth is the central element of the hexagram Need. It is a yang line situated between the two yin lines, Sixth and Upper, waiting for the three yang lines below, which are of the same virtue, to come to its aid. Thus, there is the image of 'waiting amidst food and drink'. It is in the central position and upholds righteousness, so the three yang lines will naturally come to support it. Yang lines gathering together advance, while yin lines retreat. Thus, the water of Kan can be calmed, and dangers can be overcome, which is the image of 'righteousness brings good fortune'. A ruler who occupies the central and upright position of heaven, living in harmony with the people in the ordinary aspects of daily life and sustenance, embodies the image of governance through non-action. However, one must still uphold righteousness to achieve good fortune, and this does not mean indulgence in feasting and drinking. 'Food, drink, and sexual desire are the great desires of human beings.' The hexagrams Zun and Meng focus more on matters of men and women, while the hexagram Need focuses on food and drink, because clouds rising above the sky nourish all things through rain; similarly, humans are nourished through food and drink.

象曰：酒食貞吉，以中正也。五居中得正，是以貞則吉也。

The Image Commentary says: "With food and drink, the divination is auspicious." This is because the Nine in the Fifth is both central and upright. The Nine in the Fifth occupies the center of the upper trigram and also has a yang line in a yang position, thus achieving both centrality and uprightness. Therefore, as long as one maintains uprightness, auspiciousness is attained. This sentence precisely links the character "zheng" (uprightness) in the line statement to the "zhongzheng" (central uprightness) of the hexagram structure.

上六：入于穴，有不速之客三人來，敬之，終吉。六居上，陰居險極，無所復需。變巽為入，有入穴之象。下應九三，而三下二陽連類並進，有不速之客三人來之象。居柔得正，以待陽剛，變巽亦為順，有敬之之象。然陰動於上，三陽至健知險，可以拯溺，待以共濟，亦將出險矣，故有終吉之象。

The sixth line at the top: falling into a pit, three unexpected guests arrive; honoring them brings a favorable outcome. The sixth line is a yao of yin in the highest position of the hexagram, at the end of danger, with nothing more to wait for. When it changes, the upper trigram becomes Xun, which represents entering, hence the image of "entering a cave." It corresponds below to the third line, and the third line has the second and first lines, two yang yao, which are similar and advancing together, hence the image of "three unexpected guests arriving." It is a yin yao in a proper position, waiting for yang to come to its aid; the changed Xun also represents following, hence the image of "honoring them." Although the sixth line is only a yin yao moving at the top, the three yang yao are extremely strong and well aware of the danger, able to rescue from drowning. As long as they all go through the danger together, they will be able to escape from the peril, hence the image of "a favorable outcome in the end."

象曰：不速之客來，敬之終吉，雖不當位，未大失也。六居上，陰之當位者，曰不當位，以應爻言。三與上正應，當位者也。今三陽同來而敬之，非其位，似有失矣。然入穴之時，三陽能援我，猶論位之當否而敬之，失權變矣。故初二雖不當位，亦敬以待之以出險，則亦未大失（文瀾本「未大失」作「未為大失」）也。

The Image Commentary says: A guest who comes without being invited has arrived, and by treating them with respect one ultimately attains good fortune; although their position is not appropriate, there is no great mistake. The sixth line at the top is a yao of yin in a high position, which is originally appropriate, but here it is said to be "inappropriate," referring to the response line: nine three and the sixth line at the top are the proper response to each other, and they are the appropriate ones. Now three yang yao come together, and the sixth line at the top treats them all with respect, but two of them are not its proper response. It seems to be a mistake. However, when one is about to fall into a pit, the three yang yao can all help. If one were to decide whether to show respect based on whether the position is appropriate, then one would not understand the principle of flexibility. Therefore, although the first nine and the second nine are inappropriate, the sixth line at the top still treats them with respect, borrowing their strength to escape danger. In this way, it is not considered a great mistake (in this passage, the Wenlan Pavilion edition reads "not considered a great mistake").

全卦以遇險不遽進為義。內卦乾健知險，有所須而不輕進。外卦坎險，待剛健之材以共濟險。九五孚貞，需之適當其時。其他或近或遠，要於須而不輕進。需于泥，已迫險矣，然能敬，猶不至敗；入穴，已陷險矣，然能敬，猶可終吉。敬者，處險之學。敬則無不貞，無不孚矣。此象傳又發彖外之旨也。

Looking at the whole hexagram, the meaning focuses on encountering danger without rushing forward. The inner trigram is Qian (Heaven), which is strong and knows the danger, so it waits rather than acting hastily. The outer trigram is Kan (Water), representing danger, so one must wait for a strong and capable person to jointly overcome the danger. Nine in the Fifth is both trustworthy and upright, indicating that waiting at the right time is appropriate. The other lines, whether near or far from danger, all emphasize the principle of 'waiting without rushing forward.' Nine in the Third 'needs at the mud' is already close to danger, yet it remains respectful and thus does not fail. Six at the Top 'enters the cave' is already in danger, yet it remains respectful and can still achieve good fortune. 'Respect' is a key aspect of dealing with danger: when one is respectful, there is no wrongness and no lack of sincerity. This part of the Image Commentary adds another layer of meaning beyond what is expressed in the Commentary on the Judgment.

訟卦，下坎上乾。以二象言之，天陽上行，水性就下，其行相違。以二體言之，上剛陵下，下險伺上，剛險相接。又以一人言，內險而外健；以二人言，此險而彼健，所以訟也。訟卦次需。按，序卦，飲食必有訟，故受之以訟。人所須者飲食，既有所須，訟端以起，訟所以次需也。

The hexagram "Strife" has the lower trigram Kan (Water) and the upper trigram Qian (Heaven). From the two trigrams, Heaven's yang energy rises upward, while Water's nature flows downward; their directions are opposite. From the structure of the two trigrams, the upper Qian is strong and oppressive toward the lower Kan, while the lower Kan is dangerous and secretly watches the upper Qian; strength and danger are in contact. From an individual's perspective, it is inner deceit and outer strength; from two people, it is one being deceitful and the other strong. These are the reasons for "Strife." The hexagram "Strife" comes after "Waiting." According to the "Sequence of Hexagrams," there must be disputes when there is food and drink, so "Strife" follows "Waiting." Human needs include food and drink; since there are needs, disputes arise, hence "Strife" comes after "Waiting."

六爻不外彖傳訟不可成一言。九五居尊中正，為聽訟之主，故吉。餘五爻皆訟者。大抵剛者能訟，柔者不能訟。初與三柔，故皆終吉。二四上皆剛，而二與五對，顧勢不敵；四與初對，知理不可，亦以居柔，故得無眚而安貞也。獨上處卦之窮，三柔不敵，故雖暫勝而不足敬。此全卦六爻之大旨也。

The principles of the six lines in the hexagram are not outside the Commentary on the Judgment which says, "Dispute cannot be resolved." The line nine in the fifth position holds a noble and upright position, being the one who hears and decides cases, hence it is auspicious. The other five lines are all parties involved in a lawsuit. In general, strong lines are capable of disputing, while weak lines are not. The lines initial six and six in the third position are weak, so they both end up auspicious. The lines nine in the second, nine in the fourth, and nine at the top are strong, but nine in the second faces nine in the fifth, realizing it cannot overcome the power; nine in the fourth faces initial six, understanding that the case is not just, and also because it is in a weak position, so it can be without calamity and remain steadfast. Only nine at the top is at the extreme position of the entire hexagram, facing six in the third which is weak and cannot resist, so although it wins the case temporarily, it is not respected. This is the main idea of the entire hexagram.

訟：有孚窒，惕中吉，終凶，利見大人，不利涉大川。天水違行，乾剛在上以制下，坎險在下以伺上。又為內險外健，己險彼健，皆訟之象。九二中實而沉二陰之中，上無應與，有有孚而見窒之象。坎卦為加憂，剛居二在下卦之中，為惕而得中之象。上九過剛，有終極其訟之象。九五剛健中正，有大人之象。三陽在坎上，以剛乘險，以實履陷，有不利涉大川之象。

The Hexagram of Strife states: Within there is sincerity but it is blocked, the mind is cautious, moderate and stops, which is auspicious; to fight the lawsuit to the end is inauspicious. It is favorable to meet a great person, but unfavorable to cross a great river. Heaven and Water are in opposition, Heaven's strength is above suppressing the lower, while Water's danger is below watching the upper. It is also internal danger and external strength, oneself being subtle and the other being strong: these are the images of 'Strife'. The second line is a yang line that is full in the middle, yet it is submerged in the two yin lines of the first and third lines, and there is no corresponding line above, so there is an image of 'having sincerity' but being 'blocked'. In the Book of Changes, Water represents 'increased worry', and a yang line in the second position in the lower trigram, which is in the middle, gives an image of 'caution' and 'moderation'. The top line is overly strong, giving an image of taking the lawsuit to the extreme. The fifth line is strong, upright, and moderate, giving an image of 'a great person'. The three yang lines of Heaven are pressing down on Water, using strength to take advantage of danger and solid reality to tread on a perilous situation, so there is an image of 'unfavorable to cross a great river'.

蓋訟非得已，必理直受誣，有孚見窒而後可。又必憂惕存心，適中即止，不可終極其訟以取凶。又利見中正之大人以取直，不可冒險以求勝。聖人慾人無訟，故不言元亨貞。言吉兼言凶，言利即言不利。蓋至於訟必無全吉，所以貴謀始以絕訟端也。此卦與需反對。與需卦皆言有孚，以中實皆同也。但坎在上則為光亨，坎在下則為窒惕。乾在坎下，剛健不陷，故利涉大川；乾在坎上，為健無所施，故涉川不利。

In summary, initiating a lawsuit is not something that can be done casually: it must be when one's cause is just yet one is falsely accused, and one's heart is sincere but obstructed, then one may proceed. Moreover, one must remain anxious and cautious, and know when to stop, avoiding dragging the lawsuit to its end which may bring misfortune. One should rely on a just and upright superior to obtain a fair judgment, and not take reckless risks in seeking victory. The sage's intention is to prevent litigation, so this hexagram does not mention "original virtue," "smoothness," or "uprightness" as auspicious qualities. When it speaks of "auspiciousness," it also mentions "misfortune," and when it speaks of "favorable," it also mentions "unfavorable." This is because once litigation arises, there is certainly no complete good fortune. Therefore, the importance lies in planning ahead and preventing disputes from arising in the first place. This hexagram is opposite to the hexagram "Need," both speaking of "sincerity," because the yao in the middle of Kan is the same. However, when Kan is the upper trigram, it becomes "bright smoothness," and when Kan is the lower trigram, it becomes "obstruction" and "caution." When Qian is below Kan, it is strong and vigorous without falling, hence "Need" says "favorable to crossing great rivers." When Qian is above Kan, it is strong and vigorous with nowhere to be expressed, hence "Strife" is unfavorable for crossing rivers.

彖曰：訟，上剛下險，險而健，訟。此以卦德釋卦名義。訟、有孚窒、惕中吉，剛來而得中也。終凶，訟不可成也。利見大人，尚中正也。不利涉大川，入于淵也。剛來得中。按，本義以卦變言。易言卦變者始於此。自上而反下為來，自下而升上為往為進。此自遯卦艮體九三來而居二，在下卦之中也。今按，卦變之說，本於虞翻，先儒亦多異同，義多牽強，今俱以綜卦論之。

The Commentary on the Judgment says: The hexagram of Strife is characterized by a strong upper trigram and a dangerous lower trigram, both danger and strength being present, thus forming strife. This sentence explains the meaning of the hexagram through its trigram qualities. The Commentary on the Judgment also says: "With sincerity, obstruction occurs, but in the middle of vigilance, it is auspicious," because a strong line has come into the middle position; "eventually misfortune occurs," because lawsuits should not be pursued to the end; "favorable to see a great man," because it values the middle and uprightness; "unfavorable to cross a great river," because that would lead to falling into a deep abyss. Regarding "a strong line coming into the middle position": Zhu Xi's "Original Meaning" explains this through the concept of hexagram transformation. In the Yi Jing, hexagram transformation begins here, with movement from the upper to the lower trigram called "coming," and movement from the lower to the upper trigram called "going" or "advancing." According to the "Original Meaning," the hexagram of Strife originates from the hexagram of Retreat, with the strong line in the third position of the mountain trigram moving down to the second position, thus occupying the middle of the lower trigram. Chen Menglei, however, says that the theory of hexagram transformation originates from Yu Fan. Previous scholars had different interpretations, and the meanings were often forced, so he entirely changed the approach, using the inverted hexagram instead, flipping the hexagram upside down to explain it.

需訟相綜，需上之坎來居下卦。坎中剛居柔位，剛中為有孚。與五敵而不相應為窒。窒塞而坎體常懷惕懼之心，不過於訟為吉，皆以剛來而得中也。得中則吉，終之則凶，故以不可成戒之。此皆以綜卦言也。二得中，五居中得正。中則其心不偏，正則所斷合理，窒者可伸矣。此以卦體言之也。以乾剛臨坎水之上，欲訟以陷人，反自陷於淵。此以卦象言也。

The hexagram Need (Xu) and the hexagram Strife (Song) are mutual inverted hexagrams. When Need is inverted, the trigram Kan (Water) in the upper position moves to the lower position, forming the hexagram Strife. The middle line of Kan is a strong line in a yin position, which is called "having sincerity" because it is strong but in the middle. It is in opposition to the line nine in the fifth position, which is equal in strength but not in harmony, resulting in "blockage." Since it is blocked, and the nature of Kan is always to be cautious and not to take the case to extremes, it is considered auspicious. All of this comes from "strong line coming to the middle." Being in the middle brings auspiciousness, but going to extremes brings misfortune, so the warning "strife cannot be successful" is given. All of this is based on the inverted hexagram. Now looking at the structure of the hexagram: line nine in the second position is in the middle, and line nine in the fifth position is both in the middle and in the correct position. Being in the middle means the mind is not biased, and being in the correct position means judgment is reasonable, allowing the blocked sincerity to be expressed. This is based on the structure of the hexagram. Finally, looking at the symbolic meaning: the strong trigram Qian (Heaven) is placed over the trigram Kan (Water), intending to use litigation to trap others, but ends up falling into the abyss himself. This is based on the symbolic meaning of the hexagram.

象曰：天與水違行，訟。君子以作事謀始。天上水下，相背而行，所以致訟。違而後謀，則無及矣。欲絕訟端，必謀之於始。天為三才之始，水為五行之始。君子法之以謀始。又乾陽生於坎水，坎水生於天一。乾坎始本同氣，其後至於違行，有天淵之隔。故其幾之萌不可不謹。

The Image Commentary says: Heaven and water are moving in opposite directions, which is the meaning of the hexagram "Strife"; the gentleman takes this as a model, and thus begins to plan matters at the very beginning. Heaven is above and water is below, moving in opposite directions, hence leading to disputes. If one only begins to plan after the disagreement has already arisen, it will be too late; to eliminate disputes, one must plan at the very beginning. Heaven is the beginning of the three elements of heaven, earth, and humanity, and water is the beginning of the five phases of water, fire, wood, metal, and earth. The gentleman takes this as a model, hence "planning at the beginning." Moreover, the yang of Heaven arises from the water of Kan, and the water of Kan arises from "Heaven One" — the Yellow River Chart says "Heaven One produces water" — thus showing that Heaven and Kan originally shared the same energy, but later moved in opposite directions, becoming as distant as heaven and a deep abyss. Therefore, when the slightest sign appears, one must not be careless.

初六：不永所事，小有言，終吉。好訟者多剛。初六質柔，不能與人訟者，故有不永所事之象。然不曰不永所訟，而曰所事者，訟端初起，猶冀其不成訟也。初變為兌，有小有言之象。此小有言與需不同：需二在人有言語之傷，此則在我有爭辨之語也。有事不永則易收，有言而小則易釋，所以終吉，以其質柔在下故也。

Initial Line Six: Not prolonging the matter, there is some verbal dispute, ultimately leading to good fortune. Those who are often involved in lawsuits are mostly strong-willed. Initial Line Six is weak and lacks the strength to engage in disputes, hence the image of 'not prolonging the matter'. The line statement does not say 'not prolonging the lawsuit' but 'not prolonging the matter', because the dispute has just begun and there is hope that it will not escalate to litigation. When Initial Line Six changes, the lower trigram becomes Dui, which represents speech and words, hence the image of 'a little verbal dispute'. The 'a little verbal dispute' here differs from the 'being spoken of by others' in the Second Line of Need. In Need, the Second Line refers to being slandered by others, whereas here it refers to a few words of argument from one's own side. Since the matter is not prolonged, it is easy to resolve, and since the verbal dispute is minor, it is easy to resolve, hence 'eventually good fortune' — ultimately because of its weak nature and its position at the lower level.

象曰：不永所事，訟不可長也；雖小有言，其辨明也。訟不可成，長則成矣。不可長，不欲其成也。小有言語，因辨得明，所以終吉也。

The Image Commentary says: "Not prolonging the matter" is because disputes should not be extended; although there may be minor quarrels, the truth is thereby clarified. A lawsuit should not be pursued, for prolonging it leads to its becoming a lawsuit; saying "it should not be prolonged" means not wishing it to become a legal case. Only a few words are involved, yet through clarification, right and wrong are made clear, so ultimately there is good fortune.

九二：不克訟，歸而逋其邑人三百戶，無眚。九二陽剛為險之主，本欲訟者。然以剛居柔，得下之中，而九五陽剛居尊，勢不可敵，故有不克訟之象。坎為隱伏，有逃之象。坤為國土，二變坤有邑象。二三四互為離，離數三，三百戶之象。坎為眚，二變坤無眚之象。歸而逋二句，本義謂自處卑約以免災患，蓋邑過三百，非為竄也。

Nine Two: The lawsuit cannot be won, so he returns to hide, and his territory is reduced to only three hundred households, with no calamity. Nine Two is yang and is the master of the Kan trigram, which represents danger. Originally, he intended to sue, but since it is a yang line in a yin position, it is in the center of the lower trigram. Nine Five is also yang and is in a superior position, so its power is greater, leading to the image of 'not winning the lawsuit.' Kan represents concealment, hence the image of fleeing. Kun represents the territory, and when Nine Two changes, the lower trigram becomes Kun, hence the image of 'territory.' The lines two, three, and four form the Li trigram, whose number is three, hence the image of 'three hundred households.' Kan represents '眚' which means calamity, but when Nine Two changes to Kun, the Kan image disappears, hence the image of 'no calamity.' The phrase 'returning and fleeing with his territory's three hundred households' is interpreted by Zhu Xi in his 'Original Meaning' as being in a humble and simple state to avoid calamity. This means that if the territory exceeds three hundred households, it would not be considered fleeing to avoid disaster.

竄而據強，災未免也。退處卑小，故得無眚。按，此二句王注本義皆同。而於邑人句終覺牽強。今按，蘇氏作一句讀。逋其邑人三百戶者，猶曰亡其邑人三百戶去爾。失眾知懼，猶可少安，故曰無眚。蓋以下訟上而不勝，故其私邑之人亦懼而逋逃也。然居柔知儆，災眚或可免耳。此說較順。

According to Zhu Xi's "Ben Yi": fleeing and yet still holding onto a strong territory will inevitably bring disaster; retreating to a small place, therefore, can achieve "no calamity". Chen Menglei comments: these two sentences are interpreted in the same way by Wang Bi's commentary and Zhu Xi's "Ben Yi", but when it comes to the phrase "邑人", it always feels forced. His own view is that Su Shi read it as a single sentence: "Bū qí yì rén sān bǎi hù", meaning that his three hundred households of people in the territory all fled. Losing the people yet knowing fear, one can still attain a slight peace, hence "no calamity". This is because the Nine in the Second, having committed offenses below and failed in lawsuits, even frightened his own people in his private territory into fleeing; yet since he is in a soft position and knows to be cautious, perhaps calamity can still be avoided. This interpretation makes the meaning smoother.

象曰：不克訟，歸逋竄也；自下訟上，患至掇也。掇，拾取也。以下訟上，則禍患自取。邑人之逋，自掇之患也。

The Image Commentary says: "Not being able to win the lawsuit" means retreating and fleeing; when the lower position sues the upper position, the calamity is like picking it up with one's hand. "掇" means to pick up. When the lower violates the upper and initiates a lawsuit, the calamity is self-inflicted; the scattering of the people is precisely the calamity he himself has picked up.

六三：食舊德，貞厲終吉，或從王事，無成。食舊德，如祖宗有世德，子孫得食其報之類。六三本陰也，變而為陽，則陰柔為舊德矣。然守其陰柔，不欲爭訟，故有食舊德之象。不改其素為貞。然所居剛位，故有貞厲之象。守舊居剛，雖見侵凌，終不罹禍，有終吉之象。然三雖不欲訟，而與上應。上九方剛，其勢必訟，故有或從王事之象。此與坤從王事無成有終不同。從王事，即訟事也。上位高，將訟之於天子也。無與毋同，作戒辭。訟不可成。即不得已而或至於從王之事，亦守舊以待，無使訟之成也。

Six in the Third: Enjoying the old virtue of ancestors, remaining steadfast and aware of danger, ultimately brings good fortune; or, to participate in royal affairs, but do not complete it. 'Enjoying the old virtue' is like the virtue accumulated by ancestors over generations, which the descendants can benefit from. The line Six in the Third is originally a yin line, but when it changes, it becomes a yang line. Therefore, its original yin softness is its 'old virtue.' It holds onto this yin softness and does not wish to engage in disputes, hence the image of 'enjoying the old virtue.' To remain unchanged is 'zheng,' but since it occupies a yang position, there is also 'zheng li'—steadfastness with danger—hence the image. Holding onto the old virtue while in a yang position, even though it is attacked, will not lead to calamity, hence the image of 'ultimately good fortune.' However, although Six in the Third does not wish to engage in litigation, it corresponds with Nine at the Top, which is strong and will inevitably initiate litigation, hence the image of 'participating in royal affairs.' The phrase 'participating in royal affairs, without success' differs from the line Six in the Third of the Book of Changes, which says 'participating in royal affairs, without success but with a good ending.' Here, 'participating in royal affairs' refers to litigation. Nine at the Top is in a high position and will take the case to the Son of Heaven. 'Wu' is similar to 'mu,' meaning a warning. Litigation should not be completed. Even if one is forced to involve in this case that has reached the royal court, one should remain steadfast in the old virtue and wait, not allowing the litigation to actually take place.

六爻獨三與上辭無訟字。然三主於讓，上主於爭。或從王事，不得已而訟者也。錫之鞶帶，則由訟而得也。此爻程傳本義蘇氏來注所解各不同。註疏雖對上九一爻言之，而意未盡。姑出臆見，以待就正。

Among the six lines, only the line six in the third position and the line nine at the top do not mention the word 'strife' in their line statements. However, the idea behind line six in the third position is 'yielding,' while the idea behind line nine at the top is 'contention.' Line six in the third position says 'perhaps following the king's affairs,' indicating that it is reluctantly involved in a lawsuit. Line nine at the top says 'given a belt of embroidered cloth,' implying that the ceremonial garment is obtained through winning a lawsuit. On this line, Cheng Yi's 'Yichuan Commentary on the Changes,' Zhu Xi's 'Original Meaning,' Su Shi's 'Dongpo Commentary on the Changes,' and Lai Zhide's 'Collected Commentaries on the Zhou Changes' all offer different interpretations. Kong Yingda's 'Correct Meaning of the Zhou Changes,' although commenting on line nine at the top, has not fully explained its meaning. Chen Menglei therefore tentatively expresses his own opinion, awaiting correction from experts.

象曰：食舊德，從上吉也。守其柔貞，以從上九，故得吉也。此亦與本義不同。

The Image Commentary says: "Feeding on old virtue," which means that one attains good fortune by following the superior. Six in the Third maintains her own proper virtue of flexibility and firmness, thus following Nine at the Top and thus attains good fortune. Chen Menglei points out that this interpretation of "following the superior" in the Image Commentary differs from Zhu Xi's explanation in the Benyi. Zhu Xi takes "superior" generally as those in higher positions, while here it is specifically identified as Nine at the Top.

九四：不克訟，復即命，渝，安貞吉。即，就也。命，正理也。渝，變也。九四剛而不中，故有訟象。以其居柔，故又為不克而復就正理，能變易其心以安於正之象。占者如是則吉也。二與五訟，四與初訟，而皆曰不克者，二四皆以剛居柔也。然二以下訟上，不克者勢也；四以上訟下，不克者理也。九二坎體，其心本險，見勢之不敵而逃，無眚而已。九四乾體，其性至健，知理之不可而渝，故遂可獲吉。聖人不責人以無過，而望人改過。欲人審勢，尤欲人知命也如此。

Nine in the Fourth: If you cannot win a lawsuit, you should turn back and follow the correct principles, change your original intentions, and remain steadfast in righteousness, which brings good fortune. "即" means to follow or adhere to, "命" refers to the correct principles, and "渝" means to change. Nine in the Fourth is yang but not in the center, hence there is an image of initiating a lawsuit; however, since it occupies a yin position, there is also an image of the lawsuit not succeeding, turning back to follow the correct principles, and being able to change one's original heart to remain steadfast in righteousness. If the person seeking divination can do this, it is auspicious. Nine in the Second and Nine in the Fifth are in dispute, and Nine in the Fourth is also in dispute with Six at the Beginning. Both sides say "cannot win," because both Nine in the Second and Nine in the Fourth are yang lines occupying yin positions. However, Nine in the Second is suing a superior, and the inability to win is due to the situation not allowing it; Nine in the Fourth is suing a subordinate, and the inability to win is due to the principle not allowing it. Nine in the Second belongs to the Kan trigram, which is inherently deceitful; upon realizing that it cannot overcome the opponent's strength, it retreats, resulting only in "no misfortune." Nine in the Fourth belongs to the Qian trigram, which is extremely strong and vigorous; upon realizing that the lawsuit is not justified by principle, it changes its position, thus being able to obtain good fortune. The sage does not demand that people be without fault, but hopes that they can change their faults; hopes that people can understand the situation, and even more so, that they can understand the correct principles — the intention is right here.

象曰：復即命渝安貞，不失也。始不免於有失，能改則不失矣。

The Image Commentary says: Returning to follow the right path, changing one's original intention and being content with uprightness, there will be no error. Nine in the Fourth originally started a lawsuit, which naturally involved some loss; but if it can change its mistakes, then it does not count as a loss. The Image Commentary's use of 'no loss' clearly shows that its benefit lies entirely in the word 'change'.

九五：訟，元吉。陽剛中正以居尊位，聽訟而得其平者也。占者遇之，孚窒者可伸矣，故為大善之吉也。然聖人貴無訟，乃以元吉與五何也。蓋上有中正聽訟之君，下乃有無訟之化。初之不永，三之無成，二四不克，即上亦終褫，以有五之中正故也。故曰利見大人也。朱子謂刑獄之官皆足以當之，不必專言人君。然五實君位，大抵必有德位之大人耳。

Nine in the Fifth: Resolving disputes, great auspiciousness. Nine in the Fifth, being yang and upright in the central position and holding a high position, is a person who can fairly adjudicate disputes. When the diviner encounters this line, the blocked sincerity can be expressed, hence it is a great auspiciousness. However, the sage values 'no litigation' above all, so why does it give 'original auspiciousness' to Nine in the Fifth? Because there is a just and upright ruler at the top, there can be a风气 of no litigation at the bottom: initial six does not prolong matters, six in the third does not escalate the lawsuit, nine in the second and nine in the fourth both fail to win the case, even the top nine is ultimately stripped of his status. All of this is due to the uprightness of Nine in the Fifth at the top. Therefore, the hexagram statement says 'favorable to see a great person'. Zhu Xi says that officials in charge of criminal justice are all qualified for this 'great person', not necessarily referring specifically to the sovereign. However, Nine in the Fifth is the sovereign position, so in general, only a great person who possesses both virtue and position is worthy of it.

象曰：訟元吉，以中正也。中則聽不偏，正則斷合理。謂以九居五也。

The Image Commentary says: "The case is originally most auspicious," because the Nine in the Fifth is both central and upright. Being central means that when hearing cases, there is no partiality toward either side; being upright means that when making judgments, they are in accordance with reason. What is meant by central and upright is that a yang line, the Nine, occupies the fifth position, which is a respected position. Occupying the center of the upper trigram is called "central," and a yang line in a yang position is called "upright."

上九：或錫之鞶帶，終朝三褫之。鞶帶，命服之飾。褫，奪也。乾為衣為圜，有帶象。上以剛居訟極，三柔而不抗，故能勝之，有錫命受服之象。曰或者，亦未必然之辭也。變兌為毀折，過剛不中，以訟得之，豈能安久，故又有終朝三褫之象。蓋好訟不已，以無理而取勝，其所得，終亦必失也。

Upper Nine: Perhaps he will be given a wide sash, but it will be taken away three times in the morning. A sash is an ornament on court robes, and 'chī' means to take away. Qian represents clothing and a circular ring, so there is an image of a sash. Upper Nine, being a strong Yang line at the extreme of contention, faces a weak and non-resistant line six in the third, so he can win the lawsuit and thus there is an image of receiving court robes. The use of 'perhaps' also conveys an uncertain tone. If Upper Nine changes, the upper trigram becomes Dui, which represents destruction. Since it is overly strong and not in the center, and the robes were obtained through litigation, how can he hold onto them for long? Thus there is also the image of 'losing the sash three times in the morning.' In summary, persisting in litigation without reason, winning by improper means, will eventually lead to losing what has been gained.

象曰：以訟受服，亦不足敬也。受服尚不足敬，況三褫隨之乎。甚言以愧之也。全卦以九五為聽訟之大人，餘皆訟者。聽訟者，欲其有中正之德，化天下於無訟。訟者，欲其有孚惕之心，不可成其訟。初三質柔而不欲成訟，四知理而不欲成訟，所以皆吉。二知勢而不敢成訟，所以無眚。獨上終訟，故雖訟而不足敬也。

The Image Commentary says: Those who obtain official titles through litigation are not worthy of respect. Even receiving an official title through grace is not something to be respected, let alone the subsequent "three dismissals." The Image Commentary speaks so strongly in order to make him feel ashamed. Looking at the entire hexagram: the Nine in the Fifth represents the great person who hears cases, while the other lines represent the parties involved in litigation. The one who hears cases should possess the virtue of uprightness and justice, and lead the world to a state of no disputes. The litigant should be sincere and cautious, and avoid bringing lawsuits. The initial line and the sixth line are weak in nature and do not wish to bring lawsuits, so they receive good fortune. The Nine in the Fourth understands the principles and does not wish to bring lawsuits, so he receives "no calamity." Only the Nine at the Top brings the lawsuit to its conclusion, so although he wins the case, he is not worthy of respect.