The Hexagram of Enlightenment (Lower Trigram Kan, Upper Trigram Gen) —— Enlightenment, a mixture of confusion and clarity.

蒙，昧也。其卦以坎遇艮，山下有險，艮山在外，坎水在內，水乃必行之物，遇山而止，內既險陷不安，外又行之不去，莫知所往，昏蒙之象也。《序卦》：「屯者，物之始生也，物生必蒙。」故受之以蒙，所以次屯。蒙亨，匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不吉，利貞。「告」，古毒反。

"The Mont" refers to confusion and ignorance. This hexagram is composed of Kan (Water) above and Gen (Mountain) below, representing a mountain beneath a dangerous situation. The mountain is outside, and the water is inside. Water is by nature something that flows, but when it meets the mountain, it is blocked. Since the inner situation is dangerous and unstable, and the outer path is blocked, one does not know where to go, which is exactly the image of confusion and ignorance. The "Xugua Zhuan" says: "Zun is the beginning of the growth of all things; once things are born, they must be in a state of confusion and ignorance." Therefore, the hexagram "Mont" follows "Zun." The hexagram statement is: "Mont is favorable. It is not I who seek the innocent and ignorant, but the innocent and ignorant who seek me. The first divination will be informative, but if it is repeated three times, it is considered disrespectful, and thus not auspicious. It is favorable to maintain sincerity." The character "gao" is pronounced as "gu du."

蒙亨者，言蒙者亨也，不終於蒙也。匪我求童蒙二句，正理也。再，指四，陽一陰二，二再則四矣；三，指三。瀆者，順瀆也。初筮者，初筮下卦，得剛中也；比卦坎之剛中在上卦，故曰再筮。告者，二告乎五也；不告者，二不告乎三四也。凡陽則明，陰則暗，所以九二發六五之蒙。利貞者，教之以正也。

"Monteng" means that a person in a state of ignorance can become successful and will not remain in ignorance forever. The phrase "Femi wo qiu tongmeng, tongmeng qiu wo" explains the proper relationship between teaching and learning. The word "zai" refers to the fourth line, as the number for yang is one and for yin is two; multiplying two by itself gives four, so "zai" falls on the fourth line. The word "san" refers to the third line. "Du" means to act in accordance with one's habits and to show disrespect. "Chushì" refers to the initial divination of the lower trigram, obtaining the line nine two, which is a strong and balanced line. The hexagram "Bi" has the trigram Kan in the upper trigram, which is strong and balanced, so it is called "zaishi." "Gao" means that line nine two informs line six five; "bu gao" means that line nine two does not inform lines six three and six four. Generally, yang lines represent clarity and yin lines represent obscurity, so line nine two enlightens the ignorance of line six five. "Li zhen" means that teaching should be done through the correct path.

《彖》曰：「蒙，山下有險，險而止，蒙。蒙亨，以亨行時中也。匪我求童蒙，童蒙求我，志應也。初筮告，以剛中也。再三瀆，瀆則不告，瀆蒙也。蒙以養正，聖功也。」以卦象卦德釋卦名，又以卦體釋卦辭。險而止，退則因於其險，進則阻於其山，兩無所適，所以名蒙也。

The Commentary on the Judgment says: "Meng, mountain beneath danger, danger and stopping, Meng. Meng is亨, because it is in harmony with the right timing and the middle. It is not I who seek the innocent and naive, but the innocent and naive who seek me; this is mutual alignment of will. The first divination reveals, because the strong and central element is present. If one repeats the divination with disrespect, then the oracle does not respond, for disrespecting Meng is the issue. Cultivating correctness in the state of Meng is the way of the sage." This passage first explains the name of the hexagram by using its image and its virtue, then explains the hexagram statement by analyzing its structure. In terms of the image, the trigram Kan is at the bottom representing danger, and the trigram Gen is at the top representing mountain; in terms of virtue, the virtue of Kan is danger and entrapment, and the virtue of Gen is stopping. Together they form "danger and stopping." What is meant by "danger and stopping" is that if one retreats, one is trapped in the danger of Kan and cannot escape; if one advances, one is blocked by the mountain of Gen and cannot proceed. Thus, one is stuck at both ends, with no way to go, and the mind becomes confused and uncertain, which is why this hexagram is named Meng.

以者，用也；以亨者，以我之亨通也。時中者，當其可之謂，憤悱啟發，即志應也。言我先知先覺，先以亨通矣，而後以我之亨行時中之教，此蒙者所以亨也。匪我求童蒙，童蒙求我，乃教人之正道也。何也？禮聞來學，不聞往教，童蒙求我則彼之心志應乎我，而相孚契矣，此其所以可教也。

"Yi" means to use; "Yi Heng" means to use my own understanding to enlighten others. "Shi Zhong" refers to the saying in the "Book of Rites: The Record of Learning" that "when it is appropriate is called 'shi' (timeliness)." That is, one should enlighten the student only when he is filled with frustration and eager to ask questions. This is precisely what the "Commentary on the Judgment" (Tuanshuan) refers to as "Zhi Ying," meaning that the student's aspirations correspond with the teacher's. The whole sentence means: as a person who is enlightened before others, I first have complete understanding, and then use my understanding to carry out timely and appropriate education, which is why the ignorant can achieve success. "Fei Wo Qiu Tong Meng, Tong Meng Qiu Wo" is precisely the correct way of teaching others. Why? According to propriety, we have only heard of students coming to seek instruction, not of teachers going to teach students. When the child comes to seek me, that means his aspirations correspond with mine, and there is mutual trust and harmony, which is the proper time to teach.

初筮則告者，以剛中也。我有剛中之德，而五又以中應之，則心志應乎我，而相孚契矣，所以當告之也。初筮二字，只作下卦二字，指教者而言，觀此卦再筮可見矣。蓋三則應乎其上，四則隔乎其三，與剛中發蒙之二不相應與，又乘陽不敬，則心志不應乎我，而不相孚契矣。既不相孚契而強告之，是徒煩瀆乎蒙矣，亦何益哉？

"The initial divination" tells him because nine in the second has the virtue of strong and upright in the center. I have the virtue of strong and upright in the center, and six in the fifth comes with gentle and upright to correspond with me. Therefore, his mind corresponds with mine, and mutual trust and harmony are established, so I should tell him. The term "initial divination" actually refers to "the lower trigram," meaning the one who is teaching. This can be seen by comparing it with the term "second divination" in the main hexagram. As for six in the third, it corresponds with nine at the top; six in the fourth is separated by six in the third. These two lines do not correspond with nine in the second, which is strong and upright in the center, initiating enlightenment. Six in the third sits upon a yang line without respect, indicating that his mind does not correspond with mine, and mutual trust and harmony are not established. If one cannot correspond yet insists on telling him, it is merely a useless disturbance and desecration of the person who is still in confusion, and there is no benefit at all.

教之利於正者，幼而學之，學為聖人而已。聖人之所以為聖者，正而已矣。入聖之域雖在後日，作聖之功就在今日，當蒙時養之以正，雖未即至於聖，聖域繇此而漸入矣，此其所以利貞也。《象》曰：「山中出泉，蒙，君子以果行育德。」「行」，去聲。泉乃必行之物，始出而未通達，猶物始生而未明，蒙之象也。果行者，體坎之剛中以果決其行，見善必遷，聞義必徙，不畏難而苟安也；育德者，體艮之靜止以養育其德，不欲速，寬以居之，優遊以俟其成也。要之果之者，不過蒙養之正而已。

Teaching him to follow the right path means beginning his learning from childhood, and what he learns is nothing but becoming a sage. The reason why a sage becomes a sage is because of the single character 'zheng' (righteousness). Entering the realm of a sage may be in the future, but the practice of becoming a sage lies in the present; by cultivating with the right path during the time of ignorance, even though one cannot become a sage immediately, the path to sainthood is gradually approached. This is the reason why the Hexagram Statement says 'beneficial to be steadfast.' The Great Image Commentary says: 'Mountains producing springs, the Hexagram of Enlightenment, the gentleman thus acts resolutely and cultivates virtue.' The character 'xing' is read in the falling tone. Spring water is by nature something that flows, and when it first emerges it has not yet reached its course, just like all things at their beginning which have not yet become clear, which is the image of ignorance. What is meant by 'acting resolutely' is to observe the nature of Kan water, which is strong yet yielding, and thus act decisively, following goodness when encountered and following righteousness when heard, not yielding to difficulties or seeking easy ways. What is meant by 'cultivating virtue' is to observe the nature of Gen mountain, which is still and quiet, and thus cultivate one's virtue, not seeking quick results, but being at ease and calmly waiting for its completion. In summary, acting decisively is nothing but cultivating with the right path during the time of ignorance.

初六：發蒙，利用刑人，用說桎梏，以往吝。「說」，吐活反，音脫。蒙者，下民之蒙也，非又指童蒙也；發蒙者，啟發其初之蒙也。刑人者，以人刑之也，刑罰立而後教化行，治蒙之初，故利用刑人以正其法。桎梏者，刑之具也，坎為桎梏，桎梏之象也；在足曰桎，在手曰梏，中爻震為足，外卦艮為手，用桎梏之象也。

The line statement for the first line (initial line) says: "To enlighten the people, it is advantageous to apply punishment, to remove fetters, and to proceed with caution." The character "说" is pronounced as "tuo," similar to "tuo." Here, "蒙" refers to the ignorance of the common people, not the ignorance of children; "to enlighten the people" means to awaken the initial state of ignorance. "刑人" refers to applying punishment to people; punishment must be established before education can be effectively implemented, so it is appropriate to first use punishment to regulate the law. "桎梏" refers to restraints; in the "Commentary on the Diagrams," Kan represents restraints, which is the image of restraints. The restraint on the foot is called "桎," and the restraint on the hand is called "梏." The second, third, and fourth lines together form the trigram Zhen, which represents the foot, and the outer trigram is Gen, which represents the hand. Together, they form the image of applying restraints.

本卦坎錯離，艮綜震，有噬嗑折獄用刑之象，故豐、旅、賁三卦有此象，皆言獄。說者，脫也；用脫桎俈，即不用刑人也。變兌為毀折，脫之象也。往者，往發其蒙也；吝者，利之反，變兌則和悅矣，安能發蒙？故吝。初在下近比九二剛中之賢，故有啟發其蒙之象。然發蒙之初，利用刑人以正其法，庶小懲而大誡，蒙斯可發矣。若舍脫其刑人，惟和悅以往教之蒙，豈能發哉？吝之道也，故其象占如此，細玩小象自見。《象》曰：「利用刑人，以正法也。」教之法不可不正，故用刑懲戒之，使其有所嚴憚也。

The primary hexagram's lower trigram is Kan (Water) and the upper trigram is Gen (Mountain), which when reversed becomes Zhen (Thunder). Zhen below and Li (Fire) above form the hexagram Shihe (Judgment). Shihe has the meaning of clear punishment and strict law, as well as resolving cases and applying punishment. Therefore, the hexagrams Feng (Brightness), Lu (Travel), and Ben (Brightness) also have similar images, all discussing legal matters. "Say" means to remove; "using removal of shackles" means not applying punishment. When the first line changes, the lower trigram becomes Dui (Lake), which represents destruction, indicating a sign of release. "Going forward" means going to enlighten someone's ignorance; "regret" is the opposite of "advantage" — once it changes to Dui, there is harmony, so how can one enlighten ignorance? Therefore, it is called "regret." The first line is at the very bottom, closely adjacent to the strong and virtuous line nine two, so there is an image of being enlightened. However, at the beginning of enlightening, it is appropriate to apply punishment to correct the law, so that people receive minor punishment but great warning, and ignorance can be dispelled. If punishment for lawbreakers is removed and only gentle teaching is used to guide those who are ignorant, how can ignorance be dispelled? That would lead to resentment, so its image and divination are like this. Carefully considering the Small Image Commentary, one can understand. The Small Image Commentary says: "Using punishment is to correct the law." The method of education and law must not be neglected, so punishment is used to warn people and make them fearful.

九二：包蒙吉，納婦吉，子克家。包者，裹也，婦人懷姙，包裹其子，即胞字也。凡易中言包者，皆外包乎內也，泰曰包荒，否曰包承包羞，姤曰包魚，皆外包乎內。包蒙者，包容其初之蒙，則有含弘之量，敷教在寬矣。初曰刑者，不中不正也；上曰擊者，上過剛也；此爻剛中，統治群陰，極善之爻，故於初曰包，於三四五曰納，於五曰克家。

The line statement for the second line (nine in the second) says: "To embrace the ignorance of the first line is auspicious, to take in a wife is auspicious, and the son can manage the family." "To embrace" means to wrap around; a woman is pregnant, and the amniotic sac wraps around the fetus, so "embrace" is also "amniotic sac." Whenever the term "embrace" appears in the Zhou Changes, it refers to something enclosing something else: the Tai hexagram says "to embrace the vastness," the Pi hexagram says "to embrace the support" and "to embrace the shame," the Guo hexagram says "to embrace the fish," all of which refer to something enclosing something else. "To embrace the ignorance" means to include and tolerate the ignorance of the first line, which shows a broad and inclusive spirit, and the ability to carry out education with tolerance. The first line says "to punish" because it is neither correct nor upright; the top line says "to strike" because it is overly strong; only the second line is strong, upright, and moderate, governing the multitude of yin lines, making it the best line in the entire hexagram. Therefore, it says "to embrace" regarding the first line, "to take in" regarding the third and fourth lines, and "to manage the family" regarding the fifth line.

納婦吉者，新納之婦有諧和之吉也。中爻坤順在上，一陽在下，納受坤順之陰，納婦之象也。子克家者，能任父之事也，坎為中男，有剛中之賢能乾五母之蠱，子克家之象也。納婦吉字與上吉字不同：上吉字，占者之吉也；下吉字，夫婦和諧之吉也，坤順故吉。

"Na Fu Ji" means that a newly married wife will bring harmony and auspiciousness to the household. The trigrams in lines three, four, and five form the trigram Kun, which represents Earth and signifies gentleness and compliance. The trigram Kun is above, while the line Nine in the Second, a yang line, is below. The yang line receiving and embracing the gentle and compliant yin of Kun represents the image of taking a wife. "Zi Ke Jia" means that the son can take up his father's affairs. The trigram Kan represents the middle son, and the line Nine in the Second has the virtue of being strong and moderate. It can manage the affairs left by the line Six in the Fifth, which represents the mother. This represents the image of the son being able to maintain the family. The "Ji" in "Na Fu Ji" is different from the "Ji" in "Bao Meng Ji." The "Ji" in "Bao Meng Ji" refers to auspiciousness for the person asking the question, while the "Ji" in "Na Fu Ji" refers to auspiciousness in the harmony between husband and wife, because the nature of Kun is gentle and compliant, thus bringing auspiciousness.

九二以陽剛為內卦之主，統治群陰，當發蒙之任者，其德剛而得中，故有包蒙之象，占者得此固吉矣。然所謂吉者，非止於包容其初之蒙也，凡三四五之為蒙者，二皆能以剛中之德化之，如新納之婦有和諧之吉，承考之子有克家之賢，其吉其賢皆自然而然，不待勉強諄諄訓誨於其間，如此而謂之吉也，故其占中之象又如此。

Nine in the Second occupies the main line of the Inner Trigram and, with its yang strength, governs and manages the multitude of yin lines. It is the person who shoulders the responsibility of enlightening the ignorant. His virtue is strong and upright, and thus there is the image of "encompassing enlightenment." When one obtains this line in a divination, it is certainly auspicious. However, this auspiciousness is not limited to merely encompassing the ignorance of the first line; rather, Nine in the Second can use its strong and moderate virtue to enlighten all the lines in positions three, four, and five that are in a state of ignorance. Just as a newly married wife naturally brings harmony and good fortune, and a son who inherits his father's business naturally possesses the virtue of managing the household, this natural goodness and virtue do not require one to forcefully and earnestly admonish or teach in the middle. This is what is meant by auspicious, and thus the image within the divination is also like this.

《象》曰：「子克家，剛柔接也。」二剛五柔，二有正蒙之功，五之信任專，所以二得展布其敷教之才，亦如賢子不待訓誨，自然而克家也，所以占者有子克家之象。周公爻辭以剛中言，孔子象辭並應與言。六三：勿用取女，見金夫，不有躬，無攸利。「取」，七具反。變巽，女之象也。九二，陽剛乾爻也，乾為金，金夫之象，故稱金夫；金夫者，以金賂己者也。六三正應在上，然性本陰柔，坎體順流趨下，應爻艮體常止，不相應於上。

The Small Image Commentary says: "A son who can manage the family, the union of firmness and softness." Nine Two is a yang line, and Six Five is a yin line; Nine Two has the merit of rectifying ignorance, and Six Five trusts him exclusively, so Nine Two is able to carry out his ability to spread education, just like a virtuous son who does not need others to teach him and naturally can manage the family, hence the person consulting the oracle sees the image of "a son who can manage the family." The Duke of Zhou composed the line statement based on the firmness of Nine Two, while Confucius composed the Small Image Commentary and also mentioned its corresponding line. The line statement for Six Three says: "Do not take a wife, seeing a wealthy man, without self-respect, there is no benefit." "Take" is read as "qi ju," meaning "to marry." When Six Three changes, the lower trigram becomes Xun, which represents the elder daughter, hence the image of "a woman." Nine Two is a yang line, belonging to the Qian trigram, which in the Discourse on the Trigrams is associated with metal, hence the image of "a wealthy man." Therefore, he is called "a wealthy man"; "a wealthy man" refers to someone who bribes himself with money. The proper corresponding line for Six Three is Upper Nine, but its nature is originally yin and soft, and it is located in the Kan trigram, which is water, flowing downward. However, the corresponding Upper Nine belongs to the Gen trigram, which has the nature of stopping and not moving, so the two cannot correspond properly.

九二為群蒙之主，得時之盛，三近而相比，在納婦之中者，故舍其正應而從之，此見夫金不有躬之象也。且中爻順體震動，三居順動之中，比於其陽，亦不有躬之象也。若以蒙論，乃自暴自棄、昏迷於人慾、終不可教者，因三變長女，故即以女象之。曰勿用取，無攸利，皆其象也。

Nine Two is the main line of the hexagram of Enlightenment, and it is at the right time and flourishing; Six Three is adjacent to it, originally within the scope of Nine Two's 'taking a wife', so it abandons its proper response to Upper Nine and follows Nine Two, which is the image of 'seeing a wealthy man but not being able to keep oneself'. Moreover, the lines Two, Three, and Four form the trigram of Earth, which is characterized by obedience. The lower trigram is also Zhen, which represents movement. Six Three is precisely in the state of obedience and movement, closely adjacent to a yang line, which is the image of 'not having oneself'. If we consider the aspect of confusion, this is self-abandonment, indulgence in human desires, and someone who will ultimately not be able to be taught; since Six Three changes to Xun, which represents the Long Female, the image is taken from 'female'. The line statement says 'do not use it' and 'no benefit', both arising from this image.

六三陰柔，不中不正，又居艮止坎陷之中，蓋蒙昧無知之極者也，故有此象。占者遇此，如有發蒙之責者，棄而不教可也。《象》曰：「勿用取女，行不順也。」婦人以順從其夫為正，舍正應之夫而從金夫，安得為順？六四：困蒙吝。用蒙者，困於蒙昧而不能開明也。六四上下既遠隔於陽，不得賢明之人以近之，又無正應賢明者以為之輔助，則蒙無自而發，而困於蒙矣，故有困蒙之象。占者如是，終於下愚，故可羞。

Six Three is a yin and flexible line, which is neither in the center nor in the proper position, and is sandwiched between Gen (Mountain) which represents stopping and Kan (Water) which represents being trapped. This represents a person who is extremely ignorant and confused, hence this image. If someone consults the oracle and encounters this line, and if they are responsible for enlightening others, it is acceptable to leave such a person untaught. The Small Image Commentary says, "Do not take a wife, for the action is not harmonious." A woman's proper conduct is to be obedient to her husband. If she abandons her husband, who is the proper match, and follows a wealthy man instead, how can this be considered harmonious? The line for Six Four says, "Confused ignorance, hardship." Confused ignorance refers to being trapped by ignorance and unable to become enlightened. Six Four is distant from yang lines both above and below, unable to be close to a wise person, and lacks a wise and proper response to support it. Thus, enlightenment is impossible, and one remains trapped in ignorance, hence the image of "confused ignorance." If someone is like this, they will ultimately be a person of the lowest level of ignorance, which is shameful.

《象》曰：「困蒙之吝，獨遠實也。」陽寔陰虛，實謂陽也。六四上下皆陰，蒙之甚者也，欲從九二則隔三，欲從上九則隔五，遠隔於寔者也，故曰獨遠實。獨者，言本卦之陰皆近乎陽，而四獨遠也。六五：童蒙吉。童蒙者，純一未散、專心資於人者也。艮為少男，故曰童。匪我求童蒙，言童之蒙昧也；此則就其純一未散、專聽於人而言。蓋中爻為坤順，五變為巽，有此順巽之德，所以專心資剛明之賢也。

The Small Image Commentary says: "The difficulty of the hexagram of being in confusion arises from being far from the real." A yang line is real, and a yin line is empty. "Real" refers to the yang line. The fourth line is surrounded by yin lines above and below, indicating the most profound confusion; wanting to follow the second line, it is separated by the third line; wanting to follow the top line, it is separated by the fifth line: it is the farthest from the real yang line, hence it is said "alone far from the real." The use of the word "alone" indicates that in the primary hexagram, all other yin lines are close to the yang lines, but the fourth line alone is far away. The line statement of the fifth line says: "A child in confusion, good fortune." The term "child in confusion" refers to someone whose mind is pure and undivided, not scattered, and who can concentrate on seeking help from others. The trigram艮 (Gen) represents the young male, hence it is called "child." The "child in confusion" in the hexagram statement refers to the childish confusion of a child; here, however, it refers to the aspect of being pure and undivided, and being willing to listen to others. Because the second, third, and fourth lines form the trigram坤 (Kun), which represents obedience; when the fifth line changes, the upper trigram becomes巽 (Xun), which represents humility. With such gentle, obedient, and humble virtues, it is possible to rely solely on the strong and wise virtuous person.

六五以順巽居尊，遠應乎二，近比乎上，蓋專心資剛明之賢者，故有童蒙之象，占者如是則吉也。《象》曰：「童蒙之吉，順以巽也。」中爻為順，變爻為巽，仰承親比上九者順也，俯應聽從九二者巽也，親比聽從乎陽，正遠實之反，所以吉。

Six Five, with a gentle and humble virtue, occupies a position of honor. It is far from Nine Two and close to Upper Nine, indicating someone who can wholeheartedly rely on the wise and strong. Thus, the image of 'Childish Innocence' appears, and the divination is favorable. The Small Image Commentary says: 'The favorable outcome of Childish Innocence is due to following and yielding.' The mutual trigrams form the Earth trigram, representing following, and the changing line forms the Wind trigram, representing yielding. Looking up to receive and being close to Upper Nine is 'following'; looking down to respond and obeying Nine Two is 'yielding.' Being able to approach and obey the yang, it is exactly the opposite of Six Four's 'being distant from reality,' hence the favorable outcome.

上九：擊蒙，不利為寇，利禦寇。擊蒙者，擊殺之也。應爻坎為盜，錯離為戈兵，艮為手，手持戈兵，擊殺之象也。三與上九為正應，故擊殺之也。寇者，即坎之寇盜也，二寇字相同。不得為寇者，教三爻在下蒙昧之人也；利禦寇者，教上九在上治蒙之人也。六三在本爻為淫亂，在上九為寇亂，蒙昧之極可知矣。

The line statement for the top nine (上九) is: "Strike the ignorant, it is not advantageous to become a bandit, but advantageous to defend against bandits." "Strike the ignorant" refers to using force to deal with ignorance. The trigram corresponding to the top nine is Kan, which represents bandits. Kan and Li are opposite trigrams, and Li represents weapons. The upper trigram is Gen, which represents the hand: holding weapons in the hand is the image of striking. Since the sixth line in the third position (六三) is in a correct correspondence with the top nine, the target of the strike is this line. "Bandit" refers to the image of bandits associated with Kan. The two instances of "bandit" in the line statement refer to the same thing. Saying "not advantageous to become a bandit" is teaching the sixth line in the third position, which is the ignorant person below; saying "advantageous to defend against bandits" is teaching the top nine, which is the person above governing the ignorant. The sixth line in the third position is itself chaotic in its own line, and from the perspective of the top nine, it is considered a bandit disturbance. The extent of its ignorance is thus evident.

上九與三之寇盜相為正應，過剛不中，治蒙大猛，故有擊蒙之象。聖人教占者，以占得此爻者，若乃在下蒙昧之人，則不利為寇，為寇則有擊殺之凶矣；占得此爻者，若乃在上治蒙之人，惟利御止其寇而已，不可即擊殺之。聖人哀矜愚蒙之人，故兩有所戒之也。《象》曰：「利用禦寇，上下順也。」上九剛，止於禦寇，上之順也；六三柔，隨其所止，下之順也。艮有止象，變坤有順象，漸卦利禦寇，小象亦曰順相保，可見矣。

The爻 at the top (上九) and the爻 at the third position (六三) are in a mutual correspondence of the 'bandits and robbers' image. The top爻 is overly strong and not in the central position, and its method of governing the confused state is too harsh, thus giving the image of 'striking the confused'. The sage uses this to teach those who consult the oracle: if one is a person in a confused state below, it is not appropriate to act as a bandit or robber, for such action brings the danger of being struck down. If one is a person in a position of governing the confused state above, then one should only be concerned with resisting and stopping the bandits and robbers, and should not be inclined to kill people indiscriminately. The sage pities the ignorant and thus gives warnings to both those above and below. The Small Image Commentary says: 'It is advantageous to resist the bandits, for the superior and inferior are in harmony.' The top爻 is a strong line, and it only goes so far as to resist the bandits, which is the harmony of the superior. The third爻 is a flexible line, and it follows the stopping of the superior to stop, which is the harmony of the inferior. The trigram艮 has the image of 'stopping', and when the third line changes to坤, it also has the image of 'harmony'. The upper line of the卦渐 also says 'it is advantageous to resist the bandits', and its Small Image Commentary also says 'harmony in mutual protection'. Comparing these two, the meaning becomes clear.

需者順也，有所待也，理勢不得不須者。以卦象論，水在天上，未遽下於地，必待陰陽之交熏蒸而後成，需之象也；以卦德論，乾性主於必進，乃處坎陷之下，未肯遽進，需之義也。《序卦》：「蒙者，物之穉也，物穉不可不養也，需者，飲食之道也。」養物以飲食，所以次蒙。

The meaning of the hexagram "Xu" is to wait, to wait for something, to wait because the matter and circumstances necessitate it. In terms of the hexagram's image, water is in the heavens, and has not yet fallen to the ground, so it must wait until yin and yang interact and influence each other before it can become rain; this is the image of "Xu." In terms of the hexagram's virtue, the nature of Qian is to move forward directly, but now it is situated beneath Kan, the danger, and is unwilling to advance rashly; this is the meaning of "Xu." The "Xu" section of the "Xugua Zhuan" says: "Meng is the infant stage of all things; when things are in their infant stage, they must be nurtured, and Xu is the way of nourishing through food and drink." Using food and drink to nourish all things, this hexagram comes after Meng.

需有孚，光亨貞吉，利涉大川。需雖有所待，乃我所當待也，非不當待而待也。孚者，信之在中者也，坎體誠信，克實於中，孚之象也。光者，此心光明，不為私慾所蔽也，中爻離，光明之象也。亨者，此心亨泰，不為私慾所窒也，坎為通，亨通之象也。貞者，事之正也，八卦正位，坎在五，陽剛中正，為需之主，正之象也，皆指五也。

The Hexagram Statement says: "Need, with sincerity, bright and smooth, correct and auspicious, advantageous to cross great rivers." The Hexagram "Need" is about waiting, but it is something I should wait for, not waiting when I should not. "Sincerity" refers to sincerity existing in the heart; the hexagram of Kan has one yang line in the center, which is solid and sincere, thus representing "sincerity." "Bright" refers to the heart being bright, not obscured by private desires; the third, fourth, and fifth lines together form the trigram Li, which represents the sun and brightness, thus representing "brightness." "Smooth" refers to the heart being unobstructed, not blocked by private desires; in the "Commentary on the Hexagrams," Kan represents communication, thus representing "smoothness." "Correct" refers to things being in the right position; according to the proper position of the eight trigrams, the proper position of Kan is the fifth line. The line nine in the fifth is yang and strong, and it is in the center and correct, thus being the main line of the Hexagram "Need," representing "correctness." All these refer to the line nine in the fifth.

坎水在前，乾健臨之，乾知險涉大川之象也。又中爻兌綜巽，坎水在前，巽木臨之，亦涉大川之象，詳見頤卦上九。孚貞者，盡所需之道；光亨吉利者，得所需之效。需若無實，必無光亨之時；需若不正，豈有吉利之理？言事若有所待，而心孚信，則光明而亨通矣；而事又出於其正，不行險以僥倖，則吉矣，故利涉大川。

Heavenly Water is in front, and the strong and vigorous nature of Heaven presses upon it. Yet Heaven is also capable of recognizing danger, which is the image of "crossing a great river." Furthermore, the second, third, and fourth lines form the trigram of Dui, which when inverted becomes Xun, representing wood. With Water in front and Wood above it, the wood grows upon the water, which is another image of "crossing a great river." A detailed explanation can be found in the upper ninth line of the hexagram Yi. "Fu" and "Zhen" refer to carrying out the principle of waiting thoroughly; "Guang," "Heng," "Ji," and "Li" are the results obtained through waiting. If the inner essence of waiting is not genuine, there will be no day of brightness and smoothness; if waiting is not in accordance with the correct path, how can there be a reason for good fortune? In summary, if there is something to wait for and the heart is sincere and trustworthy, then there will be brightness and smoothness; if the matter follows the correct path and does not take risks forby chance success, then it will be fortunate. Therefore, it is said "it is advantageous to cross a great river."

《彖》曰：「需，須也，險在前也。剛健而不陷，其義不困窮矣。需有孚，光亨，貞吉，位乎天位，以正中也。利涉大川，往有功也。」以卦德釋卦名，以卦綜釋卦辭。需者，須也，理勢之所在，正欲其有所待也，故有需之義。險在前，不易於進，正當需之時也。以乾之剛健毅然有守，不冒險以前進，故不陷於險；既不陷於險，則終能出其險，其義不至於困窮矣，所以名需。

The Commentary on the Judgment says: "Need means waiting. There is danger ahead. Though strong and vigorous, it does not fall into peril, thus its meaning does not lead to hardship or destitution. Need with sincerity, brightness, and uprightness brings good fortune. It is positioned at the heavenly position, which is upright and central. It is advantageous to cross great rivers, for going forward will bring merit." This passage first explains the hexagram name by referring to the qualities of the hexagram, and then explains the hexagram statement by referring to the overall structure of the hexagram. "Need" means waiting; the situation and circumstances are in place, and it is precisely the time for waiting, hence the meaning of "need." The danger of Kan is ahead, making it difficult to advance, which is precisely the time to wait. The lower trigram is Qian, relying on the strength and vigor of Qian, one remains resolute in one's principles and does not冒险 advance, thus not falling into the peril of Kan. Since one does not fall into peril, one can ultimately escape from the peril, and from the perspective of principle, one will not be in a state of hardship or destitution. Therefore, this hexagram is named "Need." Here, the qualities of the hexagrams Qian and Kan are used to establish the name of the hexagram.

需訟二卦同體，文王綜為一卦，故雜卦曰：「需不進也，訟不親也。」位天位以正中者，訟下卦之坎往居需之上卦，九五又正而又中也。五為天位，因自訟之地位往居之，故曰位乎天位。如在訟下卦，止可言中，不可言正矣。正則外無偏倚，中則心無夾雜，所以有孚。光亨貞者，往有功，與漸、蹇、解三卦彖釋往有功同，言訟下卦往而居需之上卦，九五正中，所以有利涉大川之功也。

The hexagrams "Need" and "Song" originally share the same structure, but King Wen reversed them to form a complementary pair, hence the "Zanggua Zhuan" states: "Need does not advance, Song does not approach." The phrase "positioned in the heavenly position, upright and central" refers to the lower trigram Kan in the hexagram "Song" being reversed to occupy the upper trigram position in "Need." The line nine in the fifth position is both appropriate and central. The fifth line is considered the heavenly position because it moves from the lower trigram position in "Song" to this position, hence "positioned in the heavenly position." If it remained in the lower trigram of "Song," it could only be called "central," not "upright." "Upright" means there is no bias externally, and "central" means there is no mixture internally, thus enabling "trust." Regarding "bright, smooth, upright, and going forward to achieve success," this follows the same interpretation as the phrase "going forward to achieve success" in the "Commentary on the Judgment" of the hexagrams "Jian," "Jian," and "Jie." It means that the lower trigram of "Song" moves upward to become the upper trigram of "Need," and since nine in the fifth is both upright and central, it achieves the effect of "beneficial to cross a great river."

《象》曰：「雲上於天，需，君子以飲食宴樂。」「樂」，音洛。雲氣蒸而上升，必待陰陽和洽，然後成雨，故為需待之義。君子事之當需者，亦不容更有所為，惟內有孚，外守正，飲食以養其氣體而已，宴樂以娛其心志而已，此外別無所作為也。曰飲食宴樂者，乃居易俟命、涵養待時之象，非真必飲食宴樂也。

The Great Image Commentary says: "Clouds rising above the sky, waiting, the gentleman thus eats, drinks, and enjoys himself." The character "乐" is read as "luo." Clouds rising and gathering in the sky must wait until yin and yang harmonize and blend before rain can form, hence the meaning of "waiting." When a gentleman encounters matters that require waiting, he does not allow himself to act further, but instead maintains sincerity within and upholds righteousness externally. He uses eating and drinking to cultivate his vital energy and physical form, and uses feasting and enjoyment to ease his mind and spirit. He does nothing else. The phrase "eating, drinking, and enjoying himself" reflects the image described in the Doctrine of the Mean of dwelling in ease and waiting for destiny, cultivating oneself in anticipation of the right time. It does not mean that one must actually indulge in eating and drinking for pleasure.

初九：需于郊，利用恆，無咎。郊者，曠遠之地，未近於險之象也，乾為郊，郊之象也，故同人、小畜皆言郊。需于郊者，不冒險以前進也。恆者，常也，安常守靜以待時，不變所守之操也。利用恆無咎者，戒之也，言若無恆，猶有咎也。初九陽剛得正，未近於險，乃不冒險以前進者，故有需郊之象。然需於始者，或不能需於終，故必義命自安，恆於郊而不變，乃其所利也，戒占者能如此則無咎矣。

The line statement for the initial yang line (初九) says: "Wait at the outskirts, it is advantageous to maintain constancy, without blame." "Outskirts" refers to an open and distant place, symbolizing a state where one has not yet approached danger; the trigram Qian represents the outskirts, hence the term "outskirts" appears in both the hexagram Tongren and Xiaoxu. "Wait at the outskirts" means not taking risks and advancing rashly. "Constancy" refers to being steadfast, content with the ordinary, and maintaining inner peace while waiting for the right moment, without altering one's moral conduct. The statement "it is advantageous to maintain constancy, without blame" is actually a warning, meaning that without perseverance, there will still be mistakes. The initial yang line, being a yang line in a yang position, is strong and upright, and is far from danger, thus representing someone who is unwilling to take risks, hence the image of "waiting at the outskirts." However, those who can wait at the beginning may not necessarily be able to wait until the end, so one must remain steadfast in righteousness and destiny, staying in the outskirts for a long time without change, which is truly advantageous; this is a warning to the person consulting the oracle, that only by doing so can there be no mistakes.

《象》曰：「需于郊，不犯難行也。利用恆無咎，未失常也。」「難」，乃旦反。不犯難行者，超然遠去，不冒犯險難以前進也；未失常者，不失需之常道也，需之常道，不過以義命自安、不冒險以前進而已。九二：需于沙，小有言，終吉。坎為水，水近則有沙，沙則近於險矣。漸近於險，雖未至於患害，已小有言矣。小言者，眾人見譏之言也，避世之士知前有坎陷之險，責之以潔身；用世之士知九二剛中之才，責之以拯溺也。中爻為兌口舌，小言之象也。終吉者，變爻離明，明哲保身，終不陷於險矣。

The Small Image Commentary says: "Waiting at the outskirts, not encountering difficulties on the way. It is advantageous to be constant and without blame, because it has not lost the regular way. 'Difficulties' is pronounced nay dan, meaning hardship. 'Not encountering difficulties on the way' means to remain distant and avoid danger, not advancing to face peril. 'Not losing the regular way' means not losing the regular way of the hexagram Need. The regular way of Need is simply to be content with righteousness and destiny, and not to advance rashly. The line statement for the second line: 'Waiting at the sand, a little speech, ultimately good.' Kan represents water, and near water there is sand. When reaching the sand, one is close to the dangerous area. Gradually approaching the danger, although no harm has yet occurred, some remarks have already arisen. 'A little speech' refers to the words of others: those who avoid the world know there is danger ahead and blame the second line for not retreating; those who engage with the world know the second line has the virtue of a strong and central person and blame him for not coming out to save those in trouble. The interaction of lines two, three, and four forms the hexagram Dui, which represents mouth and speech, hence the image of 'a little speech.' It says 'ultimately good' because when the second line changes, the lower trigram becomes Li, which represents brightness. Being wise and preserving oneself, ultimately one will not fall into danger.

二以陽剛之才，而居柔守中，蓋不冒險而進者，故有需于沙之象。占者如是，雖不免小有言，終得其吉也。《象》曰：「需于沙，衍在中也。雖小有言，以吉終也。」水行朝宗曰衍，即水字，言水在中央也。沙在水邊，則近於險矣，雖近於險而小有言，然以剛中處需，故不陷於險而以吉終也。

Nine Two possesses the quality of a strong and upright person but is positioned in a yin and flexible place, holding to the middle path. Therefore, it is the image of waiting by the sand. If a person consults the oracle in this way, although they may inevitably attract some idle talk, they will ultimately achieve a favorable outcome. The Small Image Commentary says: "Waiting by the sand, the water flows in the middle. Although there is some talk, it ends in good fortune." The flow of water rushing toward the sea is called "flowing," and the character "衍" refers to water, indicating that the water is in the middle. Sand is by the water, which is close to danger; although close to danger and attracting some idle talk, Nine Two, with its strong and upright virtue, remains in a state of waiting, so it does not fall into danger and ends in good fortune.

九三：需于泥，致寇至。泥逼於水，將陷於險矣，寇之地也，坎為盜在前，寇之象也。九三居健體之上，才位俱剛，進不顧前，邇於坎盜，故有需泥寇至之象；健體敬慎惕若，故占者不言凶。《象》曰：「需于泥，災在外也。自我致寇，敬慎不敗也。」外謂外卦，災在外者，言災已切身而在目前也。災在外而我逼之，是致寇自我也。敬慎不敗者，三得其正，乾乾惕若，敬而且慎，所以不敗於寇也，故占者不言凶。

The third line statement says: "Waiting in the mud, leading to the arrival of bandits." The muddy ground is adjacent to water, and one is about to fall into a dangerous situation, which is exactly where bandits lurk. Kan represents bandits, and they are right ahead, thus forming the image of "bandits." The third line is located at the top of Qian, the trigram of strong and vigorous energy. Both its nature and position are yang, and it moves forward without considering the dangers ahead, closely adjacent to Kan, the trigram of bandits, hence the image of "waiting in the mud and inviting bandits." However, since it is within the body of Qian, it can be respectful and cautious, so the divination does not say "misfortune." The Small Image Commentary says: "Waiting in the mud, disaster is outside. Self-inviting bandits, respectful and cautious, thus not defeated." "Outside" refers to the outer trigram. Saying "disaster is outside" means that the disaster is close at hand and right before one's eyes. If the disaster is outside but one approaches it oneself, then the bandits are brought about by one's own actions. Saying "respectful and cautious, thus not defeated" is because the third line is a yang line in a yang position, thus correct, and can be diligent and cautious all day, and vigilant at night, both respectful and cautious, so it will not be defeated by the bandits, hence the divination does not say "misfortune."

六四：需于血，出自穴。坎為血，血之象也；又為隱伏，穴之象也；偶居左右上下皆陽，亦穴之象也。血即坎字，非見傷也。出自穴者，觀上六入于穴入字，此言出字，即出入二字自明矣，言雖需于血，然猶出自穴外，未入于穴之深也。需卦近於坎、致寇至及入於坎，三爻皆吉者何也？蓋六四順於初之陽，上六陽來救援，皆應與有力，九五中正，所以皆吉也。凡看周公爻辭，要玩孔子小象，若以血為殺傷之地，失小象順聽之旨矣。

The line statement for the fourth line says: "Waiting by blood, emerging from a cave." The trigram Kan represents the blood trigram, which is the image of "blood"; Kan also represents concealment, which is the image of "cave." The fourth line is an even line, broken in the middle, with yang lines above and below, forming the shape of a cave, which is also the image of "cave." "Blood" refers to Kan, not an injury from weapons. The phrase "emerging from a cave" should be compared with the phrase "entering a cave" in the sixth line. One is "entering" and the other is "emerging," and when viewed together, the meaning becomes clear: although one is in the midst of Kan, which represents danger, one is still outside the cave, not deep within it. In the hexagram of "Waiting," the three lines close to Kan, which brings danger and thieves, and which enter into Kan, all result in good fortune. Why is this so? Because the fourth line follows the yang of the first line, the sixth line has a yang line coming to its aid, and both have corresponding lines that are effective. Also, the fifth line is in the center and upright, so it is favorable. When interpreting the line statements of the Duke of Zhou, one must carefully consider Confucius' "Small Treatise on the Lines." If one interprets "blood" as a place of killing and injury, it would contradict the "Small Treatise" which emphasizes "following and listening."

四交於坎，已入於險，故有需于血之象。然四與初為正應，能順聽乎初，初乃乾剛至健而知險，惟知其險，是出自穴外，不冒險以進，雖險而不險矣，故其象占如此。《象》曰：「需于血，順以聽也。」坎為耳，聽之象也。聽者，聽乎初也。六四柔得其正，順也；順聽乎初，故入險不險。

Six in the Fourth has already entered the body of Kan, which signifies being trapped in danger, hence the image of 'needing blood'. However, Six in the Fourth and Nine at the Beginning are yin and yang in proper correspondence, and can be obedient and follow Nine at the Beginning. Nine at the Beginning is a strong and capable person from the body of Qian, and is aware of the danger. Because it knows there is danger, it can stay outside the cave and not advance recklessly. Although it is in a dangerous situation, it is actually not in danger, so its image and divination are like this. The Small Image Commentary says: 'Needing blood, being obedient and listening.' Kan in the Discourse on the Hexagrams is the ear, which represents 'listening'. This 'listening' refers to following Nine at the Beginning. Six in the Fourth, with a yin line in a yin position, is correct, which is 'obedience'; being obedient and following Nine at the Beginning, so even though it enters a dangerous situation, it does not fall into real danger.

九五：需于酒食，貞吉。坎水酒象，中爻兌食象，詳見困卦，酒食宴樂之具。需于酒食者，安於日用飲食之常以待之而已。貞吉者，正而自吉也，非戒也。九五陽剛中正，居於尊位，蓋優遊和平，不多事以自擾，無為而治者也，故有需于酒食之象，其貞吉可知矣，占者有是貞亦有是吉也。《象》曰：「酒食貞吉，以中正也。」即彖位乎天位、以正中也，八卦正位坎在五。

The line statement for the fifth line (Nine in the Fifth): "Wait by wine and food, and remain steadfast for good fortune." The hexagram Kan represents water, which symbolizes wine; the second, third, and fourth lines together form the trigram Dui, which represents mouth and food, symbolizing food. A detailed explanation can be found in the hexagram Guan — wine and food are both things used in feasting and enjoyment. "Wait by wine and food" refers to living a peaceful and ordinary life, waiting for the right opportunity. "Remain steadfast for good fortune" means to maintain correctness and naturally achieve good fortune, not a warning. The fifth line is a strong yang line that is upright and central, occupying the position of honor. It is calm and peaceful, not causing trouble or disturbing itself, thus embodying the concept of governance through non-action. Therefore, the image of "waiting by wine and food" is appropriate. Its attainment of good fortune through uprightness is evident. If the person consulting the oracle has such uprightness, they will naturally achieve such good fortune. The Small Image Commentary says: "Wine and food, steadfast for good fortune, because it is upright and central." This is the meaning of the Commentary on the Judgment: "Occupying the position of heaven, with correctness and centrality." According to the proper positions of the eight trigrams, the proper position of Kan is precisely the fifth line.

上六：入于穴，有不速之客三人來，敬之，終吉。陰居險陷之極，入于穴之象也；變巽為入，亦入之象也。下應九三，陽合乎陰，陽主上進，不召請而自來之象也。我為主，應為客，三陽同體，客三人之象也。入穴窮困，望人救援之心甚切，喜其來而敬之之象也。終吉者，以陽至健知險，可以極溺也。上六居險之極，下應九三，故其象如此，占者之吉可知矣。

The line statement for the sixth line above the trigram is: "Entering a cave, there come three unexpected guests, and with respect, the outcome is favorable." The sixth line, being a yin line at the top of the Kan trigram, represents being plunged into the utmost danger, which is the image of "entering a cave." When this line changes, the upper trigram becomes Xun, which signifies entering, thus reinforcing the image of "entering." It corresponds downward with the third line, which is yang, indicating that yang approaches yin. Since yang is naturally inclined to move upward, this signifies that the yang comes without being summoned. The sixth line itself is the host, and the corresponding line is the guest. The three yang lines below belong to the trigram Qian, which represents the three guests. Trapped in a cave, in a desperate situation, the desire for help is very strong, so upon seeing the guests arrive, one is joyful and respectful, which is the image of "respecting them." The statement "the outcome is favorable" is because the yang of Qian is strong and capable of recognizing danger, thus being able to rescue those in peril. The sixth line is at the top of the dangerous situation, and it corresponds downward with the third line, so its image is as described, and the favorable outcome for the person consulting the oracle is evident.

《象》曰：「不速之客來，敬之終吉，雖不當位，未大失也。」「當」，去聲。位者，爻位也，三乃人位，應乎上六，故曰人來；初與二皆地位，上六所應者乃人位，非地位，今初與二皆來，故不當位也。以一陰而三陽之來，上六敬之，似為失身矣；而不知入於其穴，其時何時也，來救援於我者，猶擇其位之當否而敬有分別，是不知權變者矣。故初與二雖不當位，上六敬之，亦未為大失也。曰未大失者，言雖失而未大也。若不知權變，自經於溝瀆，且失愈大矣，易中之時，正在於此。

The Small Image Commentary says: "A guest who comes without being summoned, if treated with respect, will end in good fortune. Although he is not in the proper position, he does not commit a great mistake." The character "当" is read in the falling tone. "Position" refers to the position of a line; the third line belongs to the human position among the six lines, and corresponds with the sixth line above, so it is said that "a person" comes. The first and second lines belong to the position of the earth; the sixth line corresponds only with the human position, not with the earth position. Now the first line and the second line also come together, so it is said "not in the proper position." With one yin line at the top facing three yang lines coming together, she still treats them one by one with respect, which seems to be losing her own position. But she does not realize that she is in a cave, when is that time? To pick out the position of those who come to rescue her and to distinguish between them in terms of respect is the behavior of someone who does not understand the principle of flexibility according to the time. Therefore, although the first line and the second line are not in the proper position, the sixth line still respects them, and this does not count as a great mistake. Saying "not a great mistake" means that although there is a mistake, it is not a big one. If one does not understand flexibility, as the Analects says, a common man or woman might hang themselves in a mountain ravine without anyone knowing, and the loss would be even greater. The emphasis on "time" in the Zhou Changes is precisely reflected here.

訟者，爭辨也。其卦坎下乾上，以二象論，天運乎上，水流乎下，其行相違，所以成訟；以卦德論，上以剛陵乎下，下以險伺乎上；以一人言，內險而外健；以二人言，已險而彼健，險與健相持，皆欲求勝，此必訟之道也。《序卦》：「飲食者，人之大欲存焉。」既有所需，必有所爭，訟所由起也，所以次需。

"The hexagram 'Strife' refers to disputes and litigation. This hexagram has the trigram Kan (Water) below and Qian (Heaven) above. In terms of the two trigrams, Heaven is above moving continuously, while Water is below flowing, one moving upward and the other downward, their directions opposing each other, thus causing disputes. In terms of the moral qualities of the upper and lower trigrams, the upper one uses its strength to dominate the lower, while the lower one uses cunning to observe the upper. In terms of an individual, it is inner cunning and outer strength; in terms of two people, it is my side being cunning and the other side being strong. The qualities of danger and strength are in mutual opposition, and both sides desire victory, which inevitably leads to litigation. The 'Xugua Zhuan' says: 'Food and drink are the greatest desires of human beings.' Since there is a desire, there must be competition, and thus disputes arise. Therefore, this hexagram follows 'Need' in the sequence."

訟。有孚，窒，惕，中吉，終凶，利見大人，不利涉大川。有孚者，心誠實而不詐偽也。窒者，窒塞而能含忍也。惕者，戒懼而畏刑罰也。中者，中和而不狠愎也。人能此四者，必不與人爭訟，所以吉。若可已不已，必求其勝，而終其訟，則凶。利見大人者，見九五以決其訟也。不利涉大川者，不論事之淺深，冒險入淵，以興訟也。

The Hexagram Statement of 《Zong》 says: If one's heart is sincere but feels blocked and oppressed, yet remains vigilant and cautious, and maintains a balanced and proper conduct, it will be auspicious. However, if one persists in litigation until the end, it will be inauspicious. It is favorable to meet a great person, but not favorable to cross a great river. The term "having sincerity" refers to being honest and not deceitful. The term "blocked" refers to being obstructed and oppressed, yet being patient and enduring. The term "caution" refers to being alert and fearing punishment. The term "center" refers to maintaining the middle path and not being harsh or stubborn. If a person can achieve these four qualities, he will certainly not engage in disputes, thus attaining auspiciousness. If one should stop but refuses to stop, insisting on fighting to the end, it will lead to misfortune. The phrase "favorable to meeting a great person" refers to meeting the Nine in the Fifth, a noble and upright ruler, who can judge the case. The phrase "unfavorable to crossing a great river" refers to not assessing the depth and difficulty of the matter, but recklessly taking risks, like plunging into a deep abyss, thereby initiating litigation.

九二中實，有孚之象。一陽沉溺於二陰之間，窒之象。坎為加憂，惕之象。陽剛來居二，中之象。上九過剛，終之象。九五中正，以居尊位，大人之象。中爻巽木，下坎水，本可涉大川，但三剛在上，陽實陰虛，舟重遇巽風，危矣。舟危豈不入淵。故彖辭曰：入淵，不利涉之象也。

Nine Two is a yang line occupying the central position in the lower trigram, which is full and solid, thus symbolizing 'having faith' and sincerity. The lower trigram Kan is a yang line trapped between two yin lines, squeezed in between, thus symbolizing 'blockage'. The "Commentary on the Changes" says that Kan represents 'increased worry', with anxiety in the heart, thus symbolizing 'caution'. The hexagrams Need and讼 are complementary. In Need, the yang line of the upper trigram Kan is reversed to occupy the second position of讼, thus achieving the center, symbolizing 'center'. Upper Nine is overly yang and is at the end of the hexagram, thus symbolizing 'end'—the symbol of taking a case to the very end. Nine Five is yang and upright, occupying a high and honorable position, thus symbolizing 'great man'. Now looking at the middle line: the second, third, and fourth lines together form the trigram Xun, which represents wood; the lower trigram is Kan, which represents water. Wood floats on water, which is naturally suitable for crossing a great river. However, the upper three lines are all yang, yang being substantial and yin being empty, making the boat too heavy. Also, encountering the wind of Xun, which causes waves, brings danger. When the boat is in danger, how could it not sink into the depths? Therefore, the "Commentary on the Judgment" says 'entering the abyss', which is the origin of the symbol 'not favorable for crossing a great river'.

○彖曰：訟，上剛下險，險而健，訟。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。以卦德、卦綜、卦體、卦象釋卦名卦辭。險健詳見前卦。下若健而不險，必不生訟；險而不健，必不能訟，所以名訟。

The Commentary on the Judgment says: The hexagram of Strife has the upper trigram Qian (Heaven) representing strength and the lower trigram Kan (Water) representing danger. Inside it is阴险 (dangerous and treacherous), and outside it is刚健 (strong and vigorous), so it is called the hexagram of Strife. The hexagram statement says "With sincerity, being restrained and cautious, it is middle good," because the yang line in the second position comes from above to occupy the central position of the lower trigram. It says "eventually bad," because litigation cannot be carried through to the end. It says "favorable to see a great man," because the line nine in the fifth position upholds the virtue of uprightness and correctness. It says "unfavorable to cross a great river," because that would lead to falling into a deep abyss. Confucius' explanation here uses four perspectives: the nature of the trigrams (danger and strength), the relationship between hexagrams (the hexagrams of Need and Strife are complementary), the structure of the hexagram (the positions of lines nine in the second and five), and the symbolic imagery (a heavy boat falling into a deep abyss). The two qualities of danger and strength have already been explained in detail in the hexagram of Need. If the lower trigram were only strong and vigorous without danger, it would certainly not initiate a dispute; if it were only dangerous and treacherous without strength, it would certainly lack the power to dispute. Only when both danger and strength are present can this hexagram be called Strife.

剛來得中者，需訟相綜，需上卦之坎，來居訟之下卦，九二得中也。前儒不知序卦、雜卦，所以依虞翻以為卦變。剛來居柔地得中，故能有孚，能窒，能惕，能中。終者，極而至於成也。訟已非美事，若訟之不已，至於其極，其凶可知矣。尚者，好尚之尚，主也。言九五所主，在中正也。惟中正所以能辨人是非。入淵者，舟重遇風，其舟危矣。故入淵與冒險，與訟必陷其身者，一而已矣。

The phrase "the strong comes and occupies the center" refers to the fact that the hexagrams "Need" and "Contention" are mutual inverted hexagrams. If the hexagram "Need" is completely inverted, it becomes the hexagram "Contention." The upper trigram of "Need," which is Kan (Water), when inverted, becomes the lower trigram of "Contention." In this case, the yang line falls into the second position, which is the center of the lower trigram. This is called "the strong comes and occupies the center." Previously, Confucian scholars did not understand the principle of mutual inversion in the order of hexagrams as explained in the "Sequence of Hexagrams" and "Miscellaneous Hexagrams." Therefore, they followed the Han dynasty scholar Yu Fan and interpreted it as "hexagram transformation." A yang line coming to occupy a yin position and yet being in the center allows one to be sincere, patient, cautious, and to maintain the middle path. The term "final" means to push something to its extreme and complete it. Litigation is inherently not a good thing; if one does not stop arguing and pushes it to its extreme, the danger is evident. The term "exalt" refers to the idea of preference or admiration, and also implies taking charge. It means that the line nine five is in charge of upholding the virtue of being in the center and upright. Only by being in the center and upright can one clearly discern others' right and wrong. The term "entering the abyss" means that a boat is too heavy and meets a great storm, which makes it dangerous. Therefore, "entering the abyss" and "taking risks" are essentially the same as the danger of litigation that harms oneself.

○象曰：天與水違行，訟。君子以作事謀始。天上蟠，水下潤；天西轉，水東注，故其行相違。謀之於始，則訟端絕矣。作事謀始，工夫不在訟之時，而在於未訟之時也。故曰：曹劉共飯，地分於匕筯之間；蘓史滅宗，忿起於談笑之頃。

The Great Image Commentary says: Heaven and water move in opposite directions, which is the symbolic representation of the Hexagram of Strife; thus, the gentleman understands that in doing anything, one must plan thoroughly at the very beginning. Heaven circulates above, while water flows below; the celestial sphere rotates westward, while rivers flow eastward, and their directions are exactly opposite. If one plans thoroughly at the outset, the seeds of strife will be cut off. The effort of "planning at the beginning" should be applied before any strife arises, not after it has already occurred. Therefore, the ancients said: When Cao Cao and Liu Bei sat together having a meal, the division of the land of the world was decided in the moment of holding a dagger and using chopsticks in their laughter and conversation; the extermination of the Su and Shi families led to their downfall, but the resentment began from a single moment of laughter and conversation.

○初六：不永所事，小有言，終吉。不永所事者，不能永終其訟之事也。小有言者，但小有言語之辯白而已。變兌為口舌，言之象也。應爻乾為言，亦言之象也。因居初，故曰小。終吉者，得辨明也。○初六才柔位下，不能永終其訟之事，雖在我不免小有言語之辯，然溫柔和平，自能釋人之忿怨，所以得辯明，故其象如此，而占者終得吉也。象曰：不永所事，訟不可長也。雖小有言，其辯明也。訟不可長，以理言也。言雖是初六陰柔之故，然其理亦如此。長永二字相同。雖不免小有言語之辯，然終因此言辯明。

The line statement for the first line says: Do not prolong the lawsuit, there is only a little verbal dispute, and in the end it brings good fortune. What is meant by "not prolonging the matter" is that there is no strength to carry the lawsuit to its conclusion. What is meant by "a little speech" is only a few words of verbal argument. When the first line changes, the lower trigram Kan becomes Dui, and Dui represents mouth and speech, which is the image for "speech." The line corresponds to the ninth line in the upper trigram Qian, and Qian also has the image of "speech," so this is the basis for the image of "speech." Because it is in the very lowest position of the entire hexagram, it is weak in power, so it is called "small." What is meant by "eventually good fortune" is that the matter ultimately gets clarified. The first line is soft and weak, in a low position, and lacks the strength to carry the lawsuit to its conclusion; although there is some verbal argument on its own side, the attitude is gentle and peaceful, naturally able to resolve the anger and resentment of the other party, so it can clarify right and wrong. The hexagram shows this, so those who divinate this line will ultimately have good fortune. The Small Image Commentary says: Not prolonging the matter is because lawsuits should not be prolonged. Although there is a little verbal dispute, right and wrong will ultimately be clarified. "A lawsuit should not be prolonged" is speaking from the point of reason. The first line does not prolong the matter because it is weak and lacks strength, but from the point of reason, it should be so as well. The words "long" and "prolong" have the same meaning. Although there is inevitably some verbal dispute, it is precisely because of these few words that right and wrong can be clarified.

○九二：不克訟，歸而逋，其邑人三百戶，無眚。克，勝也。自下訟上，不克而還，故曰歸。逋，逃避也。坎為隱伏，逋之象也。邑人，詳見謙卦。中爻為離，坎錯離，離居三，三百之象也。二變，下卦為坤，坤則闔戶之象也。三百言其邑之小也。言以下訟上，歸而逋竄是矣。然使所逋竄之邑為大邑，則猶有據邑之意，跡尚可疑；必如此小邑藏避，不敢與五為敵，方可免眚。

The line statement for the second line says: If you are involved in a lawsuit and cannot win, you retreat and hide, and your territory is only three hundred households, so there will be no calamity. "克" means victory. Using a subject below the ruler to dispute with the ruler above, and losing the case and retreating, is expressed as "returning." "逋" means fleeing; the *Commentary on the Hexagrams* says that Kan represents concealment, which is exactly the image of "fleeing and hiding." The image of "people of the territory" is explained in detail in the *Hexagram of Humility*. The second, third, and fourth lines of the primary hexagram together form Li, and the lower trigram Kan is opposite to Li (each line of Kan is reversed to form Li). Li is the third among the eight trigrams, which is the image of "three hundred." When the second line changes, the lower trigram Kan becomes Kun, which represents closing the door and concealing. Saying "three hundred households" is a way of describing how small this territory is. It means: when a subject sues the ruler, loses the case, and retreats, this is appropriate; but if he retreats into a large territory, it implies holding onto the territory and opposing the ruler, which is still suspicious; only by retreating into a small territory, clearly showing that he is not opposing the ruler, can he avoid calamity.

需訟相綜，訟之九二，即需之九五。曰剛來而得中，曰歸而逋，皆因自上而下，故曰來、曰歸，其字皆有所本，如此玄妙，豈粗心者所能解。坎為眚，變坤則無眚矣。○九二陽剛為險之主，本欲訟者也。然以剛居柔之中，既知其理之不當訟，而上應九五之尊，又知其勢不可訟，故自處卑小，以免災患，其象如此，占者如是則無眚矣。○羑里之囚文王，豈有一毫不是之處，只是不辨不爭而曰天王聖明，所以為內文明而外柔順也。象曰：不克訟，歸逋竄也。自下訟上，患至掇也。掇，都活反。○歸逋竄者，不與之訟也。掇者，拾取也。自下訟上，義乖勢屈，禍患猶拾而自取。此言不克訟之故。

The hexagrams Need and Strife are mutual inverted hexagrams. The line nine two of Strife is the line nine five of Need when the hexagram is inverted. The Commentary on the Judgment says, "Yang comes and occupies the center," and the Line Statement says, "Return and flee," both because this line comes from the upper position. Therefore, one uses the word "come" and the other uses "return," each word having its basis in imagery. Such subtlety and mystery are beyond the comprehension of careless people. In terms of imagery, Kan represents "sight" or "blinding." When line nine two changes, it becomes坤, and the image of Kan disappears, thus eliminating the calamity. Line nine two, with its yang strength, is the main line of the lower trigram, which is a dangerous trigram. It is originally the one who intends to initiate a lawsuit. However, it is yang in a yin position and occupies the center, thus understanding that it is not right to dispute on principle, and also realizing that the superior is the nine five, so it cannot dispute in terms of position. Therefore, it places itself in a low and humble position to avoid calamity. The hexagram shows this, and if the diviner follows this, there will be no calamity. When King Wen was imprisoned in Youli, he had no wrongdoing at all. He simply did not argue or dispute, but instead praised "the sage king is wise." This is the way of being civilized internally and gentle externally. The Small Image Commentary says: if you cannot win a lawsuit, you should return and hide; to dispute with the superior is like picking something up with your hand, and the calamity comes to you naturally. The character "duo" is pronounced "du" with a reversed tone. The phrase "return, flee, and hide" means not to dispute further. "Duo" means to pick up. To dispute with the superior, it is not right in terms of morality and is also in a disadvantageous position, so the calamity is like something you pick up with your hand. This sentence explains why line nine two "does not win the lawsuit."

○六三：食舊德，貞厲，終吉，或從王事，無成。德乃惡德，往日之事也，故以舊字言之。凡人與人爭訟，必舊日有懷恨不平之事，有此懷恨其人之惡德，藏畜於胸中，必欲報復，所以訟也。食者，吞聲不言之意。中爻巽綜兌口，食之象也。王事者，王家敵國忿爭之事，如宋之與虜是也。變巽不果，或之象也。中爻離日，王之象也。應爻乾君，亦王之象也。無成者，不能成功也。

The line statement of the third line says: Enjoying the old favors of the past, maintaining uprightness while being aware of danger, ultimately attaining good fortune; or going to engage in the king's military affairs, there will be no success. Here, the term "de" actually refers to bad virtue, which is an old matter from the past, hence the use of the word "old." Generally, when people quarrel with each other, it is because there was some past resentment or injustice. They harbor hatred and bad virtue in their hearts, desiring revenge, thus leading to litigation. "Shi" means swallowing words, keeping silent and not expressing oneself. The primary hexagram's third, fourth, and fifth lines together form Xun, and when Xun is inverted (the comprehensive hexagram), it becomes Dui, which represents the mouth, thus symbolizing "shi." The term "Wangshi" refers to major conflicts between the royal court and an enemy state, like the conflict between Southern Song and the Jin people. The change of the sixth line three leads to the lower trigram becoming Xun, which has an indecisive nature, thus symbolizing the uncertainty expressed by "huo." The second, third, and fourth lines together form Li, which represents the sun, and the sun symbolizes the king, hence the symbol of "Wang." The sixth line three corresponds to the upper line nine, which is in the Qian trigram, representing the king, thus also symbolizing "Wang." The phrase "wu cheng" means that there will be no accomplishment of achievements.

下民之爭訟，主於怯；王家之爭訟，主於才。以此食舊德之柔，處下民之剛強私敵則可；若以此處王家之剛強敵國，是即宋之於虜，柔弱極矣，南朝無人，稽首稱臣，安得有成。○六三上有剛強之應敵，陰柔自卑，故有食人舊德、不與爭辯之象。然應與剛猛，常受侵陵，雖正亦不免危厲矣。但六三含忍不報，從其上九，與之相好，所以終不為己害而吉也。如此之人，柔順有餘，而剛果不足，安能成王事哉。故占者乃下民之應敵則吉，或王事之應敵，則無成而凶。

Disputes among common people mainly depend on who is willing to yield and show weakness; disputes between dynasties, however, depend on who has real talent and strength. Using the attitude of "six in the third" which embodies "consuming old virtue" and gentle endurance to deal with private enemies among the people is acceptable; but using it to deal with a powerful enemy state facing the dynasty would be like the Southern Song's situation with the Jin dynasty, where weakness reached its extreme. The Southern Song had no talent, only bowed in submission, and could not achieve anything. The six in the third is above a strong and fierce nine at the top, and it is itself yin and humble, thus symbolizing the卦 (hexagram) of swallowing others' past evils and not quarreling. However, since the nine at the top is strong and fierce, the six in the third is often oppressed by it, even if it stands upright, it still faces danger. Yet because the six in the third can endure without retaliation and submit to the nine at the top, and be friendly with it, it ultimately does not harm itself and instead gains good fortune. Such a person has more than enough gentleness but lacks decisiveness, so how could they accomplish great state affairs? Therefore, if this line is used to deal with private enemies among the people, it is auspicious; but if used to deal with enemy states of the dynasty, it leads to nothing and results in misfortune.

象曰：食舊德，從上吉也。從上者，從上九也。上九剛猛，六三食其舊日剛猛侵陵之惡德，相從乎彼，與之相好，則吉矣。○九四不克訟，復即命，渝，安貞吉。即，就也。命者，天命之正理也。不曰理而曰命者，有此象也。中爻巽，四變亦為巽，命之象也。渝，變也。四變，中爻為震，動之象也，故隨卦初爻曰渝。安貞者，安處於正也。復即於命者，外而去其忿爭之事也；變而安貞者，內而變其忿爭之心也，心變則事正矣。吉者，雖不能作事於謀始之先，亦能改圈於有訟之後也。

The Small Image Commentary says: Enjoying the old favor is because of following the superior and thus obtaining good fortune. What is meant by "following above" is to follow the upper nine. The upper nine is strong and fierce, and the six in the third swallows up its former harsh and aggressive virtue, then follows it and becomes friendly with it, thus obtaining good fortune. The line statement of the fourth line says: Unable to win the lawsuit, turning back to follow the correct way of heaven's command, changing the heart of contention, and staying on the correct path brings good fortune. "That" means to return to or follow. "Ming" refers to the correct principle assigned by heaven; the term "principle" is not used here because there is a corresponding image in the hexagram: the primary hexagram's third, fourth, and fifth lines together form the trigram Xun, and the fourth line changes, but the middle line remains Xun. The "Sayings of the Hexagram" explain that Xun represents issuing commands, which is the image of "ming." "Yu" means change. When the fourth line changes, the second, third, and fourth lines together form Zhen, which represents movement, thus the image of change. Therefore, the first line of the hexagram "Following" also says "officials have change." "Anzheng" means to stay on the correct path. "Fu jie yu ming" means to remove external matters of contention; "yu er anzheng" means to change internally the heart of contention; once the heart changes, the matter naturally becomes correct. It is said to be "good fortune" because although this person could not plan thoroughly at the beginning, he can still turn back and reform after the dispute has already arisen.

○九二九四皆不克訟，既不克矣，何以訟哉。蓋二之訟者，險之使然也，其不克者勢也，知勢之不可敵，故歸而逋逃，曰歸者，識時勢也。四之訟者，剛之使然也，其不克者理也，知理之不可違，故復即於命，曰復者，明理義也。九四之復，即九二之歸，皆以剛居柔，故能如此。人能明理義，識時勢，處天下之事無難矣，學者宜細玩之。○九四，剛而不中，故有訟之象；以其居柔，故又有復即命、渝安貞之象，占者如是則吉也。象曰：復即命，渝安貞，不失也。始而欲訟，不免有失；今既復渝，則改圈而不失矣。

Nine Two and Nine Four both 'cannot win the lawsuit.' Since they cannot win, why do they want to fight? Nine Two wants to engage in litigation because of the nature of the Creative (Kan) which is dangerous and challenging; it cannot win because the situation does not allow it. It realizes that it is not strong enough to overcome the opponent, so it retreats and hides; the word 'return' shows that it clearly understands the situation. Nine Four wants to engage in litigation because of the nature of Yang strength; it cannot win because it is not justified in its position. It realizes that it cannot go against reason, so it turns back and follows the mandate of Heaven; the word 'return' shows that it understands reason and righteousness. Nine Four's 'return' is also Nine Two's 'return,' both lines are Yang in a Yin position, so they can both do this. If a person can both understand reason and righteousness and recognize the situation, there is nothing difficult in handling the affairs of the world. Those who study the Book of Changes should carefully reflect on this. Nine Four is Yang but not in the central position, so there is the image of litigation; but because it is in a Yin position, there is also the image of 'returning to the mandate, changing the mind and being steadfast in the right.' If the person divining follows this, it will be auspicious. The Small Image Commentary says: returning to the mandate of Heaven, changing the mind and being steadfast in the right, there will be no loss. Initially intending to sue, there was inevitably some loss; now that it has turned back and changed, it is a change for the better and there will be no further loss.

○九五：訟元吉。九五為訟之主，陽剛中正，以居尊位，聽訟而得其平者也。凡訟占者遇之，則利見大人，訟得其理，而元吉矣。象曰：訟元吉，以中正也。中則聽不偏，正則斷合理，所以利見大人而元吉。

The fifth line statement says: "Litigation, great good fortune." The fifth line is the main line of the entire hexagram concerning litigation. It is yang and occupies the central position, holding a high and honorable position, representing a person who adjudicates cases with fairness and impartiality. Anyone involved in litigation who comes across this line should be in accord with the hexagram's statement "It is advantageous to see a great person," meaning that the case will be judged in accordance with reason and thus result in great good fortune. The Small Image Commentary says: litigation brings great good fortune because the fifth line is both central and upright. Being central means that hearing the case will not favor either side; uprightness ensures that the judgment will be in accordance with reason. It is precisely for this reason that it is said "it is advantageous to see a great person" and thus attains the highest good fortune.

○上九：或錫之鞶帶，終朝三褫之。鞶音盤。褫，池爾切，音恥。○或者，未必然之辭。鞶帶，大帶，命服之飾，又紳也。男鞶革，女鞶絲。乾為衣，又為圜，帶之象也。乾君在上，變為兌口，中爻為巽命令，錫服之象也，故九四曰復即命。中爻離日，朝日之象也。離日居下卦，終之象也。又居三，三之象也。褫，奪也。坎為盜，褫奪之象也。命服以錫有德，豈有賞訟之理，乃設詞以極言訟不可終之意。

The line statement of the topmost line (Upper Nine) says: Perhaps he will be given a great belt, but it will be taken away three times within a single morning. "Tuan" is pronounced Pan; "Chi" is pronounced Chi, as in "shame." "Hu" means "perhaps not necessarily so." A "tuan dai" is a great belt, which is an ornament on court ceremonial robes, also known as the sash; in ancient rites, men's sashes were made of leather, while women's were made of silk. The upper trigram represents clothing, and the "Say Guagua Transmission" also says that the trigram Qian represents a circle, which encircles the body, symbolizing the belt. The trigram Qian represents the sovereign who is in the upper position. When the topmost line changes, the upper trigram becomes Dui, which represents the mouth and issuing orders; the interaction of lines three, four, and five forms Xun, which represents issuing commands, thus symbolizing the sovereign granting orders and bestowing ceremonial robes. Therefore, the fourth line also says, "Return to the command." The interaction of lines two, three, and four forms Li, which represents the sun, symbolizing the morning sun. The trigram Li, representing the sun, is in the position of the lower trigram, symbolizing the end of a day; in the numerical sequence of the eight trigrams, Li is the third, symbolizing the number three. "Chi" means to take away; Kan represents theft, symbolizing the act of taking away, thus symbolizing the taking away. The ceremonial robes of the court were originally meant to be bestowed upon those with virtue, so how could they be used to reward someone who wins a lawsuit? This is merely a hypothetical statement by the sage, used to strongly emphasize that lawsuits should not be pursued to the end.

○上九有剛猛之才，處訟之終，窮極於訟者也。故聖人言人肆其剛強，窮極於訟，取禍喪身，乃其理也。設若能勝至於受命服之賞，是亦仇爭所得，豈能長保，故終一朝而三見褫奪也。即象而占之，凶可知矣。象曰：以訟受服，亦不足敬也。縱受亦不足敬，況褫奪隨至，其不可終訟也明矣。

The upper nine has a fierce and strong nature, yet it is at the top of the卦 of Strife, representing someone who pushes litigation to its extreme. Therefore, the sage says: if a person indulges in his strength and takes litigation to the very end, he will surely bring calamity and lose his life. Even if heby chance wins and receives a royal robe as a reward, it is something gained through conflict, which cannot be held onto for long. Thus, he loses three times within a single morning. By examining this hexagram, the outcome is clearly ominous. The Small Image Commentary says: official robes obtained through litigation are not worthy of respect. Even if one receives a reward through litigation, it is not respectable, and何况 the loss follows immediately. It is clear that litigation should not be pursued to the end.