Zun hexagram (Zhen below, Kan above)

震下坎上。屯：元亨利貞，勿用有攸往，利建侯。《彖》曰：屯，剛柔始交而難生，動乎險中，大亨貞。雷雨之動滿盈，天造草昧，宜建侯而不寧。屯異於否。否則小人在內，君子在外，上下不交而天下無邦；屯則陰陽始交而難生，賢人君子經綸事業之時。經綸事業，非備此元亨利貞之四徳，曷足以戡難觧紛，致康濟之效，與乾同其功用哉！

The hexagram Zun (Obstruction) has the lower trigram Zhen (Thunder) and the upper trigram Kan (Water). The hexagram statement says: "Primordial, prosperous, beneficial, and correct. It is not suitable to go forward, but it is suitable to establish princes." The commentary on the judgment says: "Zun refers to the beginning of the union between the yin and yang energies, with difficulty following. In a dangerous situation yet able to act, it is greatly prosperous and to maintain correctness. The movement of thunder and rain fills the space between heaven and earth, and heaven and earth are in the initial stage of creation and confusion. It is appropriate to establish princes and not to be idle." The hexagram Zun differs from the hexagram Pǐ (Obstruction): Pǐ is when small people are within the court and the virtuous are outside, with no communication between above and below, making the world as if there were no state. Zun, however, is when yin and yang energies have just begun to unite, with difficulty following, which is precisely the time for the virtuous to emerge and manage affairs. To manage such affairs, if one does not possess the four virtues of primordial, prosperity, benefit, and correctness, how can one be sufficient to pacify difficulties, resolve confusion, and achieve the results of stability and relief, and thus be equivalent to the hexagram Qian (Heaven)?

屯難之世，英豪競逐，靜以觀變，徐起而應之可也，故“勿用有攸往”。自唐虞三代，莫不建侯樹屛，內以蕃王室，外以寧萬民；況屯難之世，干戈日尋，斯民離散泮渙，強弱相陵，眾寡相暴，非立主以定之，孰與保其生業哉？故“利建侯”也。

In times of difficulty and turmoil, heroes and outstanding figures compete fiercely. The best course of action is to remain calm and observe the changing situation, then respond calmly. Therefore, the hexagram statement says, "Do not proceed with any movement." From the time of Emperor Yao and Emperor Shun down to the Xia, Shang, and Zhou dynasties, there was never a time when feudal lords were not established and protective barriers set up. Internally, this was to guard the royal house, and externally, to bring peace to the people. Moreover, in times of turmoil, warfare is constant, people are scattered and displaced, the strong oppress the weak, and the many oppress the few. Without establishing a leader to stabilize the situation, who would ensure the people's livelihood and property? Therefore, it says, "It is advantageous to establish a prince." Li Guang, after the southern crossing, spoke precisely to the reality of the time when the court was merely retreating while the feudal states should have been established and the displaced people pacified.

《象》曰：“雲雷，屯；君子以經綸。”諸卦多以坎為水、為雨、為澤、為泉，其功用皆足以及物；以坎為雲，獨《需》《屯》二卦耳。屯未行，需有所待，故以象云。雲上於天，未必成雨，惟地氣上騰、天氣下降，畜而成雨。若陰陽始交，雲雷方作，此正聖賢經綸馳騖之秋也。經謂有定制，綸謂有端緒；經綸天下事業，必先定其規模，然後緝理之，如治絲棼，詎可遽為之哉！

The Great Image Commentary of the Hexagram Zun says: "Clouds and thunder compose the Hexagram Zun; the gentleman takes this as a model to engage in governing the world." Most hexagrams take Kan as representing water, rain, marsh, or spring, all of which have the function of benefiting external things. Only the hexagrams Xu and Zun take Kan as representing clouds. Zun signifies something that has not yet been implemented, and Xu signifies waiting, hence they both take clouds as their symbol. Clouds rising into the sky do not necessarily become rain; only when the earth's qi rises and the sky's qi descends, and they accumulate, can rain form. When yin and yang are just beginning to interact and clouds and thunder are just emerging, this is the time for sages to engage in governing the world and actively managing affairs. "Jing" refers to having a fixed system, and "lun" refers to having a discernible pattern. Governing the world requires first establishing its overall framework, and then proceeding step by step, just as untangling a ball of yarn, where one cannot rush into action hastily.

初九：盤桓，利居貞，利建侯。《象》曰：雖盤桓，志行正也；以貴下賤，大得民也。九五本一卦之主，今民心所歸乃在初九，何也？屯難之世，居大位者非昏庸即主也。昏之主多刼於強臣，身險難，非能濟難者也。君子之遇斯時也，宜覩其機，徐起而應之，與天下同其利，故“盤桓，利居貞，利建侯”也。

The line statement for the first line of the Zun hexagram says: "Hesitating and not advancing, it is appropriate to stay in a secure place and maintain uprightness, and it is appropriate to establish feudal lords." The small image commentary says: "Although hesitating and not advancing, the aspirations and actions are upright; a person of high rank humbly occupying a low position, thus winning the hearts of the people." The fifth line is originally the main line of the hexagram, but now the hearts of the people are with the first line. Why is this so? Because in times of difficulty, those in high positions are either foolish or young and weak. A foolish ruler is often controlled by powerful ministers, trapped in danger, and not someone who can overcome difficulties. When a gentleman encounters such a situation, he should understand the subtle implications and calmly take action, sharing the benefits with the people. Therefore, it says, "Hesitating, it is appropriate to stay in a secure place and maintain uprightness, and it is appropriate to establish feudal lords." ("Not foolish but a ruler" and "foolish ruler" have missing characters in the original text.)

守節居貞非為邪也，列爵分土非為利也，故《象》曰“雖盤桓，志行正也；以貴下賤，大得民也”。蓋得乎丘民而為天子，得乎民者，得其心也。初九以剛陽之才處群陰之下，屈巳禮賢，卑以自牧，方民思真主而為人望所歸，孰能違之哉？武王觀政於商之時也。

Keeping one's virtue and remaining steadfast in righteousness is not for the sake of wickedness; the arrangement of ranks and the granting of territories are not for personal gain. Therefore, the Small Image Commentary says, "Although he hesitates, his will is upright; by honoring the lowly, he gains the people's support." To become a sovereign, one must first win the hearts of the people. What is meant by "gaining the people" is gaining their hearts. The line Initial Nine, with its strong and bright quality, is situated below a number of yin lines. It can humble itself and treat the virtuous with courtesy, and cultivate humility in itself. When the people are sincerely longing for a true leader and all their hopes are directed toward him, who could possibly resist him? This is similar to the time when King Wu of Zhou went to observe the political conditions of the Shang dynasty.

六二：屯如邅如，乘馬班如，匪婚媾，女子貞不字，十年乃字。《象》曰：六二之難，乘剛也；十年乃字，反常也。六二上應九五，乃人臣居中守正者也。然初九陽剛在下，為群陰所歸，方天下板蕩，國勢弱，下有一撥亂之主，天下將靡然從之。二獨憑陵而不肯為之下，志欲逺應九五而逼近於初，不敢遽進，此大臣之居正守節者也，故“屯如邅如，乘馬班如”也。

The line statement for the second line of the Zhun hexagram says: "It is difficult and one hesitates, turning around without moving forward. Though riding a horse, one circles without advancing. These people are not coming to propose marriage. The woman remains virtuous and does not marry, but after ten years she does marry." The small image commentary says: "The difficulty of the second line is because it is above a strong line; the woman marries after ten years, which is when the situation returns to normal." The second line corresponds with the fifth line, representing a minister who is in the middle and upholds righteousness. However, the first line has a strong yang line in the lower position, and all the yin lines are attached to it. When the world is in turmoil and the state is weak, a leader who can restore order appears at the bottom, and all people will be attracted to him. Only the second line stands firm and refuses to be below, with a mind that longs to go to the fifth line, but the body remains close to the first line, not advancing rashly. This is the manner of a minister who remains upright and keeps his integrity. Therefore, it is said, 'Difficult and hesitating, circling on horseback.'"

然初之難二，非有侵害之意，以二守正，欲使歸巳，故幣聘雖行而志不從，如女子之不踐二庭也。字，生育也。女子得所歸，則能遂其生育；賢人君子有所從，則能行其志願。十者，數之終，君子阨窮禍患至於十年，亦巳極矣，故曰“女子貞不字，十年乃字”也。

However, the Nine at the Beginning causes difficulty for the Six in the Second, but this is not an act of harm; rather, it is because the Six in the Second adheres to the right path, and the Nine at the Beginning wishes to have it join itself. Therefore, although the gifts of courtesy are sent, the Six in the Second does not follow. It is like a chaste woman who will not enter the gate of another man's house. "Zi" refers to giving birth. A woman can only give birth smoothly once she has a proper husband; a virtuous gentleman can only realize his aspirations once he has a proper leader to follow. "Shi" is the end of a number. When a gentleman is in hardship and suffering, and has encountered calamity for ten years, it is considered the extreme. Therefore, it is said, "A woman remains chaste and does not give birth, but after ten years she does."

士當亂世，退處寛閒之鄉、寂寞之濵，消聲滅跡，所以遺寵榮而避世患也，何危難之有？蓋六二嘗為大臣者，如管寧之流是巳。夫守節固志，十年之久，天下之勢必定於一，上無可為之君，下有厭亂之民，理必反常，君子則必能觀通以行其道，此聖人之意也。故《象》曰“六二之難，乗剛也；十年乃字，反常也”。

A scholar encountering a chaotic era retreats to a quiet countryside or a lonely riverside, disappearing from public view in order to abandon favor and glory and avoid worldly calamities. What further danger could there be? The line Six in the Second probably refers to someone who has previously held a high official position, such as Guan Ning of the Three Kingdoms period. By maintaining his integrity and steadfastness for ten years, the world's situation will inevitably return to unity. There will be no capable ruler above and the people below will detest turmoil, so the natural order must return to normal. At this time, the gentleman will surely understand the principles of change and implement his own plan — this is the intention of the sage. Therefore, the Small Image Commentary says, "The difficulty of line Six in the Second is due to riding on strength; after ten years, there is a response, which indicates a return to the normal." Li Guang remained steadfast in his principles while exiled to Hainan for many years, and this passage is truly a self-expression of the sage.

六三：即鹿無虞，惟入于林中，君子幾不如舍，往吝。《象》曰：“即鹿無虞”，以從禽也；君子舍之，往吝窮也。屯之時，固聖賢馳騖有為之時，然外內無應，當盤桓居貞以待幾。如獵者之即鹿，非得虞人熟于山林、知鹿之所在，而徒往入于林中，何所得乎？知幾之士不如舍之；若急於有獲，弗慮而妄動，往則愈屯耳。故《象》曰“即鹿無虞，以從禽也；君子舍之，往吝窮也”。

The line statement for the sixth line of the third hexagram, Zhun (Obstruction), says: "Chasing a deer without a gamekeeper to guide the way, one will only end up wandering into the forest. A gentleman who sees the opportunity should know when to give up; if he insists on going forward, he will regret it." The small image commentary says: "Chasing a deer without a gamekeeper" refers to a single-minded pursuit of game; a gentleman who knows when to give up will avoid regret and hardship. During the time of Zhun, it is the time for sages and virtuous people to be active and strive, but since the sixth line has no corresponding lines inside or outside, it should remain cautious and wait for the right opportunity. This is like a hunter chasing a deer; if there is no gamekeeper who knows the forest and where the deer are, he will only end up wandering aimlessly in the woods and gain nothing. Those who understand subtle signs should know when to give up; if one is eager for immediate results and acts without careful consideration, he will only make things more difficult. Therefore, the small image commentary says, "Chasing a deer without a gamekeeper, following the game; a gentleman gives it up, and going forward brings regret and hardship."

六四：乘馬班如，求婚媾，往吉，無不利。《象》曰：求而往，明也。六四逼近九五，輔弼之臣也。當屯之時，九五之君無大有為之志，四雖與初為正應，志欲求初，不敢遽進，必待求而後往，往必合矣。班者，遲迴不進之貌。蓋屯難之世“勿用有攸往”，雖以正應，理無不從，猶當遲迴顧望，察其誠心相與，可以同濟時難，然後往則吉無不利也。

The line statement for the fourth line of the Zhun hexagram says: "Riding a horse that circles and does not advance, going to propose marriage, traveling is auspicious, and nothing is unfavorable." The small image commentary says: "Waiting for the other party to come and seek before going, is wise." The fourth line is adjacent to the fifth line, which is the minister assisting the ruler. In times of difficulty, the fifth line, as the ruler, does not have a great ambition to act. Although the fourth line forms a correct correspondence with the first line, it wishes to go to the first line, but does not dare to advance hastily. It must wait for the other party to seek it before going, and once it goes, it will certainly be harmonious. "Ban" refers to hesitation and circling, unwilling to advance. In times of difficulty, the hexagram originally says "do not use for going anywhere." Even though there is a correct correspondence and by reason there should be no failure to follow, one should still hesitate and observe whether the other party is sincere and whether they can go through the difficult times together before going. Then it will be auspicious and nothing will be unfavorable.

九五：屯其膏，小貞吉，大貞凶。《象》曰：“屯其膏”，施未光也。當屯之時，居九五之位，處乎險中，漢獻帝、魏髙貴鄉公、唐昭宗之流是也。威福賞罰巳不自巳出，又群陰下歸於初，人主擁虛器而巳。方是時，從容以求濟可也；若輕意肆志，不能以道消息，而欲大有所為，是速其禍耳，故曰“屯其膏，小貞吉，大貞凶”也。屯其膏者，非吝之也，人不以為榮也，故《象》曰“屯其膏，施未光也”。

The line statement for the fifth line of the Zhun hexagram says: "The膏 is blocked. Small matters adhering to the right path are auspicious, but great matters adhering to the right path are ominous." The Small Image Commentary explains: "The blocking of the膏 indicates that the bestowal of grace is not yet extensive." When in a difficult situation and occupying the position of nine in the fifth, one is in a perilous position, like Emperor Xian of Han, Prince Cao Mao of Wei, and Emperor Zhaozong of Tang. The authority to bestow rewards and punishments no longer lies in their hands, and all the yin lines have aligned with the initial nine. The ruler merely holds an empty title. In such times, it is appropriate to calmly seek a way through the crisis. If one acts rashly and carelessly, without following the proper principles in advancing or retreating, and is overly eager to achieve great things, it only hastens one's misfortune. Hence, it is said, "The blocking of the膏, small adherence to the right path is auspicious, great adherence to the right path is ominous." The phrase "the blocking of the膏" does not mean that the ruler is stingy with his grace, but rather that people no longer regard his rewards as honor. Therefore, the Small Image Commentary says, "The blocking of the膏, the bestowal is not yet bright." Li Guang cites these three emperors who were controlled by ministers, which is precisely speaking on behalf of the court after the southern migration, where power had fallen into the hands of others.

上六：乘馬班如，泣血漣如。《象》曰：“泣血漣如”，何可長也。屯難之世，人有濟難之志，上六以陰柔在上，乗險而下無應援，又才非剛健，道巳上窮，雖欲有為，孰肯從之？處屯之極，窮阨巳甚，故“乗馬班如，泣血漣如”也。夫君道屯阨，危而必亡，非可以逃難而茍免也，故《象》曰“泣血漣如，何可長也”。何可長，則非特凶悔吝而巳。

The line statement for the sixth line at the top of the Zhun hexagram says: "Riding a horse circles around without advancing, crying blood tears continuously." The Small Image Commentary says: "Crying blood tears continuously, how can such a situation last long?" In a time of difficulty and obstruction, everyone has the will to overcome hardship. However, the sixth line at the top, being a yin and soft element, is at the very top, dominating over danger but without support below, and its ability is not strong and vigorous. The path has reached its end, so even if it wants to act, who would follow it? Being at the extreme of difficulty and destitution, the situation has reached its peak of hardship, hence "riding a horse circles around, crying blood tears continuously." When a ruler falls into a state of difficulty and obstruction, peril and downfall are inevitable; it cannot be avoided by fleeing from hardship. Therefore, the Small Image Commentary says "crying blood tears continuously, how can such a situation last long?" Saying "how can it last long" is not only about danger, regret, and sorrow, but it leads to the destruction of the state.

坎下艮上。蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。乾為剛健創業之主，蒙為繼體沖之君。人主之尊，雖在童，與臣下之分固懸絶矣，非求師臣以自輔，則聰明不開，古今治亂成敗之跡無自而知。惟尊徳樂道，屈巳以求剛明之賢，以啟廸其性，則蒙固有亨之道。若嚴上下之分，峻亷陛之等，不能遜志務學，則有過而不能改，見善而不能從，驕奢滛佚，為狂為愚矣。

The Hexagram of Enlightenment has the Lower Trigram Kan (Water) and the Upper Trigram Gen (Mountain). The Hexagram Statement says: "It is smooth. It is not I who go to seek the enlightened child, but the enlightened child who comes to seek me. If he asks once, I will tell him; if he asks repeatedly, it is a desecration, and if it is a desecration, I will no longer tell him. It is favorable to maintain uprightness." The Hexagram of Heaven symbolizes the vigorous and strong sovereign who initiates a new dynasty. The Hexagram of Enlightenment symbolizes the young ruler who inherits the established state. The ruler's dignity, even though he is still young, already sets him apart from his ministers by a great distance; if he does not seek out ministers who are virtuous and capable to assist him, then his wisdom will not be opened, and he will be unable to understand the historical records of past successes and failures. Only by honoring virtue and delighting in learning, by humbling himself to seek out upright and wise men, can he awaken his innate nature. The state of ignorance originally has a path to enlightenment. If one rigidly maintains the distinctions of rank and elevates the hierarchy, and does not approach learning with humility, then even if he makes mistakes, he will not be able to correct them, and he will not be able to follow good deeds. He will become arrogant, extravagant, licentious, and indulgent, becoming a madman and a fool. (In the phrases 'the ruler who inherits the state' and 'though still a child,' each is missing a character in the original text.)

筮所以決疑，童蒙之求師，亦以決疑。善學者得師之一言，雖終身行之可也；若再三叩之，則有自疑不信之心，若復改其初意，以他辭告之，則問者將輕吾言而莫知適從，故“再三瀆，瀆則不告”也。蓋師道貴乎剛嚴簡重也如此。利貞者，所利在正，“蒙以養正，聖功也”。童蒙之主樂軟熟而惡剛正，師臣之道，一正君而國定矣，故所聞所行與左右近習之臣無適而非正，則放僻邪侈無自而入矣。

Divination is used to resolve doubts and uncertainties. A young and ignorant person seeks a teacher, also in order to resolve doubts. A person who is good at learning can be satisfied with a single word from the teacher and follow it all his life. But if he keeps asking repeatedly, that shows he is doubting himself and not convinced. If the teacher then changes his initial meaning and explains it in another way, the person asking will look down upon the teacher's words and not know which one to listen to. Therefore, it is said, "If one asks repeatedly, then the teacher will not answer." The way of a teacher is to be upright, strict, concise, and solemn, and this is the reason. What is meant by "beneficial and firm" is that the benefit lies in the word "upright." The Commentary on the Judgment says, "Cultivating uprightness in the young is the way of the sage." A young and ignorant ruler usually prefers those who are soft and smooth and dislikes those who are upright and firm. However, the duty of the teacher is to guide the ruler to be upright, and thus the country will be at peace. Therefore, one should ensure that what the ruler hears and does, as well as the attendants around him, all come from uprightness. In this way, there will be no room for indulgence, deviation, or extravagance.

《彖》曰：蒙，山下有險，險而止，蒙。蒙言，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。水者，天下至潔之物，浚其源則日流而常清，畜而止之則滓穢而不食。山者，泉之所自出，今遇險而止，所以為蒙。人之性猶水之性，其源未嘗不清，蒙者，有物以蔽覆之也，故蒙有亨道，行之不失其時，則可以作聖矣。

The Commentary on the Judgment of the Hexagram of Enlightenment says: "Enlightenment refers to a mountain with a dangerous obstruction beneath it, encountering danger and stopping, hence called enlightenment. Enlightenment is said to be smooth because it follows the way of smoothness and conforms to the proper middle path of the right time. 'It is not I who seek the naive and innocent, but the naive and innocent who seek me' indicates mutual harmony of hearts. 'The first divination reveals' because Nine in the Second is strong and upright in the center. 'Repeated questioning shows disrespect, and disrespect leads to no revelation' means that repeated questioning is a form of disrespect toward the act of enlightenment. Cultivating the right path during times of confusion is the practice that produces sages." Water is the purest thing in the world; if its source is cleared, it flows day and night and remains clear. If it is contained and stagnant, it becomes muddy and undrinkable. A mountain is the source of spring water; now the spring water meets an obstruction and stops, thus becoming 'enlightenment.' Human nature is like the nature of water, whose source is naturally clear. What is called confusion is merely something covering it. Therefore, confusion inherently contains the way of smoothness; as long as it is practiced without missing the right time, it can produce sages."

夫以人主之尊，雖在童孺，若以勢位自居，則師道廢矣。今六五之君下求九二之臣，是能屈體以尊賢，上下相應，君得發其蒙，師得行其道，理無不順，故曰“匪我求童蒙，童蒙求我，志應也”。師道貴乎剛嚴，舉一隅不以三隅反則不復也。有疑而問，問而應，得一善則拳拳服膺而不失，如此則疑者必釋，應者不煩。若不能專精緻志，退而深思，問而復問，至再至三，則不復告矣，告之適以瀆之也。

With the dignity of a ruler, even though still a child, if he insists on claiming power and status, the way of teaching will be lost. Now, the ruler in the sixth line of the "Guan" hexagram seeks guidance from the minister in the second line, which shows the ruler's willingness to humble himself and honor the virtuous. Through mutual感应, the ruler can dispel his ignorance, and the teacher can carry out his teaching, and all things will proceed smoothly. Therefore, it says, "It is not I who seek the child's ignorance, but the child who seeks me; this is the harmony of will." The way of teaching values firmness and seriousness. If a teacher presents one corner and the student cannot infer the other three, the teacher will not repeat the lesson. If there is a question, it should be asked; if asked, there should be a response. When a good principle is obtained, it should be sincerely remembered without forgetting. In this way, those who have questions will certainly gain clarity, and those who respond will not be burdened. If the student is not focused and persistent in thinking, asking repeatedly, then the teacher should not answer; to answer would be a disrespect to the matter.

《洪範》休徵曰“聖，時風若”，咎徵曰“蒙，恆風若”，蒙者，聖之反也，蒙之與聖，特在學與不學之間耳。傅說告髙宗曰：“惟狂克唸作聖，惟聖罔唸作狂。”狂之與聖，特在克念罔念之間耳。周公相成王，動以沖人、孺子稱之，其告戒之嚴，教督之至，居父師之位而能盡父師之道，卒使成王為守成之賢主，享國四十餘年，豈非蒙以養正、以成作聖之功乎！

The Book of Documents, Hongfan, speaks of good omens, saying, "When the sovereign is wise, there will be timely winds that correspond." It also speaks of bad omens, saying, "When the sovereign is ignorant, there will be persistent winds that correspond." This shows that "ignorance" is the opposite of "wisdom," and the difference between ignorance and wisdom lies only in whether one is willing to learn or not. Fu Yue warned King Tang of Shang, saying, "A reckless person who can restrain his thoughts becomes a sage, while a wise person who does not restrain his thoughts becomes a fool." The difference between recklessness and wisdom also lies only in whether one can restrain his thoughts or not. Duke Zhou assisted King Cheng of Zhou, often addressing him as "the bold one" or "the young master," admonishing him so strictly and educating him so thoroughly. Standing in the position of a father and teacher, he fulfilled his duties completely, finally enabling King Cheng to become a virtuous ruler who upheld the established order. He reigned for more than forty years. Is this not precisely an example of "cultivating righteousness through ignorance" and achieving the accomplishment of becoming a sage?

《象》曰：“山下出泉，蒙；君子以果行育徳。”山澤之氣升而為雲雨，畜而為泉源。泉之出乎山，非疏瀹而利導之，則失其至潔之性；若有物以蔽之，如童蒙未知所適從也。故山下出泉，有蒙之象。君子當法此象，因其性而利導之，使知其所向，則果決而行之；涵容渟蓄以豐其源，源既深而流長矣，故曰“君子以果行育徳”。

The Great Image Commentary of the Hexagram of Enlightenment says: "Water gushing out from beneath the mountain, this is the Hexagram of Enlightenment; the gentleman takes this as a model, using decisive action to cultivate virtue." The mist rising between mountain and marsh becomes clouds and rain, and when accumulated becomes a spring. If the spring flows from the mountain without being properly guided or channeled, it will lose its extremely pure nature; if something blocks it, it is like a child in ignorance not knowing where to go. Therefore, "water gushing out from beneath the mountain" contains the image of enlightenment. The gentleman should follow this image: guiding people according to their nature, helping them find direction, and then acting decisively. At the same time, he should cultivate and contain, accumulating to enrich his source. When the source is deep, the water will naturally flow long and far. Therefore, it is said, "the gentleman acts decisively and cultivates virtue."

初六：發蒙，利用刑人，用說桎梏，以徃吝。《象》曰：“利用刑人”，以正法也。初六以柔弱之質，屈體以承剛明之師，則蒙蔽之性得以啟發。蒙既發去，則燭理無障，用以刑人，則有罪者必誅而寃枉者獲伸矣。是道也，特有司之職，非人主所獨任也。

The line statement of the first line of the "Meng" hexagram says: "To enlighten the ignorant, it is appropriate to apply punishment to people, so that they may be freed from shackles and fetters; but if this continues unchecked, there will be regret." The small image commentary says: "Applying punishment to criminals is to correct the law." The first line, with its soft and weak nature, humbly serves a wise and upright teacher, thus enabling the obscured nature to be enlightened. Once the obstruction is removed, there is no hindrance in understanding matters. Using such clarity to apply punishment, the guilty will certainly be punished, and the innocent will be vindicated. However, this method concerns only the duties of legal officials and is not something that a ruler should solely undertake.

蓋發蒙之初，姑以試其明決爾。童之君或不足於威權，則眾得而陵犯之，周公戒成王云“亦敢殄戮用乂民，若有功”，故蒙之初爻以刑人為先，則強梗者肅然而有所畏憚矣。雖然，人主當純任徳教而輔以刑名可也；若純任刑名，則商君之術耳，故“利用刑人，用說桎梏”，以往則吝道也。

In the initial stage of enlightening the ignorant, it is merely a trial of his ability to discern and decide through punishment. Young rulers often lack sufficient authority, and thus people dare to defy and insult them. The Duke of Zhou advised King Cheng, saying, "It is also acceptable to resort to punishment in order to govern the people, even if it brings merit." Therefore, the first line of the "Guan" hexagram places punishment first, so that the arrogant and violent will become respectful and fearful. However, the ruler should primarily rely on moral education, and only use punishment as a secondary measure. If punishment is used exclusively, it becomes the approach of Shang Yang. Hence, it is said, "Using punishment, using the means of shackles," and if one follows this path exclusively, it leads to regret. (The original text is missing one character below "child king.")

九二：包蒙吉，納婦吉，子克家。《象》曰：“子克家”，剛柔接也。九二以陽剛之才處臣位之中，與六五為正應，五反居陰，是能屈巳以尊師傅之象也。五既屈巳，二當循循善誘，包涵容納，以成其聖質。周公於成王，雖告戒之甚嚴，然所以訓廸之者雍容而不廹，雖居父師之尊，弗敢專也。若童之未有所知、婦人之柔闇，一切容納之，則無不利矣。

The line statement for the second line of the "Meng" hexagram says: "To embrace ignorance, it is auspicious; to accept a woman, it is auspicious; the son can shoulder family responsibilities." The small image commentary says: "The son can manage the household," which indicates the interaction between the strong and the gentle. The second line, with its yang strength, is in the middle of the position of a minister, and forms a correct response with the fifth line, which is yin and in a position of honor. This is the image of being willing to humble oneself in order to honor a teacher. Since the fifth line humbly seeks guidance, the second line should patiently guide and include, thus helping the ruler develop his virtuous nature. Zhou Gong to Cheng Wang, although his admonitions were very strict, when educating Cheng Wang he did so calmly and gradually. Although he held the exalted position of father and teacher, he did not act alone. As for those who are like children, completely ignorant, or like women, weak and confused, he included them all, thus benefiting everything.

“子克家”者，勤勞王家是也。觀《鴟鴞》之詩，其自敘如此。故居東三年而罪人斯得，內則制作禮樂，外以攘卻冦讎，外剛明而內忠順，未有若周公者也。然所以得行其志、遂其功者，亦在成王悔悟之後，君臣之分洞然無疑也，故《象》曰“子克家，剛柔接也”。

The phrase "zi ke jia" means serving the royal house diligently and earnestly. Looking at the poem "Chi Xiao" from the "Book of Songs," the Duke of Zhou is expressing exactly this meaning. Therefore, after living in the eastern region for three years, he finally identified the guilty person. Internally, he established rites and music; externally, he repelled invaders. His exterior was upright and discerning, while his interior was loyal and obedient. No one could surpass the Duke of Zhou. However, it was only after King Cheng had realized his mistake that the relationship between ruler and minister became clear and free of suspicion, allowing the Duke of Zhou to carry out his aspirations and achieve his accomplishments. Thus, the "Small Image Commentary" states, "zi ke jia, gang rou jie also," meaning that the union of firmness and flexibility is what enables this.

六三：勿用取女，見金夫，不有躬，無攸利。《象》曰：“勿用取女”，行不順也。童蒙之從師，猶女子之從夫也。六三以柔闇而處剛陽之位，非能遜志以受教者，正應在上而下比於二，兩者皆剛，將安從乎？將舍其貞固之道，近從所乗，此女之丑行也。金夫謂九二，九二體剛，故曰金夫。童蒙之主委任不專，舍正應而從非應，則賢者將望望然去之矣，故曰“勿用取女，見金夫，不有躬，無攸利”也。六五之君能近舍上九而逺求九二，故二五皆吉；六三反此，將下比九二，輕身以從之，何所利哉？六三體本陰柔，性復趨下，故《象》曰“勿用取女，行不順也”。

The line statement for the sixth line of the Qiong hexagram says: "Do not take this woman. When she sees a wealthy and powerful man, she neglects her own body, and there is no benefit." The small image commentary says: "Do not take the woman," because her behavior is not in accordance with the right path. A young student in ignorance following his teacher is like a woman following her husband. The sixth line, with its soft and ignorant nature, is in a position of yang strength, and is not someone who can humbly accept teaching; its proper match is the top line, but it is close to the second line below. Both the top line and the second line are yang lines, so which one does it follow? It seems to abandon the path of firmness and follow the one that is above it, which is the woman's improper behavior. "The wealthy man" refers to the second line, which has a strong nature, so it is called "the wealthy man." If a young and ignorant ruler appoints people without consistency, abandoning the one he should match with and following someone who is not his match, then the virtuous will be disappointed and leave him. Therefore, it says, "Do not take the woman, see the wealthy man, neglect her own body, and there is no benefit." The fifth line, as the ruler, can abandon the close top line and seek the second line far away, so both the fifth and second lines are auspicious. The sixth line, on the contrary, goes down to follow the second line, despising itself to follow him, how can there be any benefit? The sixth line is originally yin and weak, and its nature is always going downward, so the small image commentary says, "Do not take the woman, because her behavior is not in accordance with the right path."

六四：困蒙，吝。《象》曰：“困蒙”之吝，獨逺實也。困固有亨之理，六四之困於群陰之中，艮之初爻下乗於坎，險而止，困而不能亨者，吝道也。陽竒陰偶，竒實而偶虛，四欲上求上九則礙於六五，欲下求九二則礙於六三，昏蒙之性無自而發，故《象》曰“困蒙之吝，獨逺實也”，實謂九二之陽也。

The line statement for the fourth line of the "Meng" hexagram says: "Being trapped in confusion, there is regret." The Small Image Commentary explains: "The regret of being trapped in confusion is because it is far from the solid yang line." Being in a state of difficulty inherently contains the principle of success, but the fourth line is trapped among many yin lines. It is the first line of the Gen hexagram, moving downward over the Kan danger, encountering danger and stopping, thus being trapped and unable to achieve success, which is the way to bring regret. Yang numbers are odd, and yin numbers are even; odd represents reality, and even represents emptiness. The fourth line wishes to seek help from the top line, but is blocked by the fifth line; it wishes to seek help from the second line, but is blocked by the third line. The nature of confusion and obscurity cannot be enlightened, so the Small Image Commentary says, "The regret of being trapped in confusion is because it is far from reality" — "reality" refers to the yang line at the second position.

六五：童蒙，吉。《象》曰：“童蒙”之吉，順以巽也。六五居尊極之位，而能以童自處，與二為正應，是能虛巳求賢師以自輔，而不為群陰所移，吉孰大焉，故曰“童蒙吉”。《象》曰“童蒙之吉，順以巽”，順為先，順則恱而從之，心不逆也；巽則優而柔之，能順乎剛也。既順且巽，則孰不告以善道乎？

The Line Statement of the Fifth Line of the Hexagram of Enlightenment says: "Like a child in confusion, it is auspicious." The Small Image Commentary says: "The auspiciousness of a child in confusion comes from being gentle and humble." The Fifth Line holds the supreme position yet humbly identifies with that of a child, forming a proper correspondence with the Second Line. This reflects the ability to humbly seek the guidance of a wise teacher and not be swayed by the many negative lines. Thus, there is no greater auspiciousness than this, hence the statement "Enlightenment is auspicious." The Small Image Commentary says, "The auspiciousness of a child in confusion comes from being gentle and yielding." Being gentle first means that one will gladly listen and not resist in the heart; being yielding means being gentle and adaptable, thus able to follow the upright. Being both gentle and humble, who would not be willing to impart good teachings to him?

上九：擊蒙，不利為，利御。《象》曰：“利用御”，上下順也。九二以剛明而居臣位之正，君臣之分不敢失也，故貴乎包容。上九以剛明而居人臣之極位，握威福之柄，擅廢置之權，昏蒙之主卒不開悟，則當擊去其蒙蔽，俟其思庸如太甲悔悟、如成王，然後復子明辟，此伊尹、周公之任也。

The line statement for the upper ninth line of the "Meng" hexagram says: "Break through the confusion. It is not advisable to act as a bandit, but it is appropriate to defend against a bandit." The small image commentary says: "It is appropriate to defend against a bandit, because both ruler and subject are in harmony." The second line is a strong and wise person in the middle and upright position of a minister, so the distinction between ruler and minister must not be lost, and thus it is important to be inclusive. The upper ninth line, however, is a strong and wise person in the highest position of a minister, holding the power of authority and punishment, and controlling the appointment and removal of officials. If the dull-witted ruler remains unaware, then he should remove his confusion, wait until the ruler repents and becomes enlightened, like Tai Jia or Cheng Wang, and then return the government to this wise ruler. This is precisely the responsibility of Yi Yin and the Duke of Zhou. (In the line statement and the image commentary, the characters "为" and "御" are missing the character "寇" in the original text.)

若乗時弱，掩神器而有之，如王莽、董卓，則天下英豪將共起而圖之，鮮有不敗者，故曰“不利為”。若能衛護宗社，勤勞王家，如周公之伐三監、誅管蔡，霍光之誅燕王、上官桀等，孰敢不聽命者？故人心向背，特在逆順之間耳。

If one takes advantage of the sovereign's youth and weakness to seize the state's sacred treasures for oneself, like Wang Mang and Dong Zhuo, then heroes and chieftains throughout the land will rise up to plot against him, and few will succeed. Therefore, the line statement says, "It is not advantageous to act as a bandit." Conversely, if one can protect the ancestral temples and state altars, and work diligently for the royal house, as Zhou Gong did in suppressing the Three Supervisors and eliminating Guan Shu and Cai Shu, or as Huo Guang did in eliminating Yan Wang Liu Dan and Shanguang Jie, who would dare to disobey? Clearly, the turning of public sentiment lies solely between the words "rebellion" and "righteousness."

以曹操之勢，雖漢祚已盡，終身不敢失臣節，蓋知內外人心未順故也。桓楷勸操正位，而夏侯惇欲俟呉蜀既定，然後遵舜禹之軌，操卒從其言，蓋亦畏二方有辭，將合而攻我，則曲在我矣。以荀彧之賢，操所信任，謀無不從，欲稍遲迴九錫之命，且不免死；不然，豈惇單辭所能沮之哉？

With the power of Cao Cao, although the Han dynasty's destiny had already been cut off, he still dared not lose the virtue of a minister throughout his life. This was precisely because he understood that the hearts of both the inside and the outside had not yet been fully aligned. Huan Kai advised Cao Cao to take the throne as emperor, but Xiahoudun advocated waiting until Wu and Shu were subdued before following the old precedent of Shun and Yu receiving the mandate of heaven. Cao Cao eventually listened to Xiahoudun's advice, probably fearing that if he acted too soon, Wu and Shu would find an excuse to unite against him, and he would be the one in the wrong. Even someone as capable as Xun Yu, who was trusted by Cao Cao and whose advice was always followed, could not avoid death merely by delaying the granting of the Nine Precious Gifts. If Cao Cao himself did not have such concerns, how could Xiahoudun's single opinion have stopped him? Li Guang wrote these words during the time when Qin Hui was in power and his influence was overwhelming. His intention was not to evaluate Wei Wu, but to warn ministers of power: the direction of public sentiment is the final deciding factor.

上經。乾下坎上。需：有孚，光亨，貞吉，利涉大川。需，須也，待也。上下相需，非特待而巳。君非臣不能自免於險難，臣非君不敢冐進而排難，君臣相需之急如此。今人君負剛明之徳，能以誠實相與，上下皆有孚信，其徳乃光顯而亨通也。既能光顯亨通，又以正濟，所以吉也。九五之君雖在坎窞之中，已正乎天位；三陽雖伏而在下，皆剛健之君子。險雖在前，無所憚也，但觀時度宜，不敢妄進耳。夫君臣同心，內外恊濟，有所不徃，徃必有功矣。世之言險難者莫如涉大川，需之利涉，蓋有所恃矣，三陽是也。

The Upper Classic is explained below. The hexagram "Xu" has the trigram Qian below and Kan above. The hexagram statement says, "With sincerity, bright and smooth, upright and auspicious, advantageous to cross great rivers." "Xu" means waiting or needing. The upper and lower trigrams depend on each other, and it is not merely waiting idly: a ruler cannot escape danger without ministers, and ministers dare not act rashly without a ruler. The urgency of mutual reliance between ruler and minister is precisely this. Now the ruler possesses the virtue of firmness and clarity, and can be sincere with his subjects. With sincerity and trust between ruler and subject, his virtue becomes bright and smooth. Since it is bright and smooth, he follows the right path to achieve it, thus resulting in auspiciousness. The line "Nine in the Fifth" is the ruler who, although in the deep pit of the Kan trigram, is properly seated on the throne. The three yang lines beneath are still hidden but are strong and virtuous gentlemen. Facing danger without fear, he only observes the timing and considers whether it is appropriate, and does not act recklessly. With the unity of ruler and minister, and the coordination within and outside the court, there are times when he should hold back, but once he takes action, it will surely succeed. The world speaks of danger, and nothing is more dangerous than crossing a great river. Yet the hexagram "Xu" says it is advantageous to cross great rivers, precisely because there is something to rely on—the three yang lines beneath.

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。」需至履也。需，須也者，需之為義，有所須、有所待也。所以須、所以待者，以險在前。乾下坎上，險在前之象。險既在前，若冐昧遽進，則為小人之所傾陷矣。乾之三陽本鋭於進趨，以能觀時而動，才又剛健，雖小人善陷者莫得而害之。道雖否而心未嘗不亨，身雖窮而志未嘗不遂也，故曰「其義不困窮矣」。

The Commentary on the Judgment says: "Need means waiting; danger is ahead. Though strong and vigorous, they do not fall into peril, for their meaning is not confined by hardship or destitution. Need with sincerity brings brightness, smoothness, and a correct beginning, for the position is in the heavenly position, which is upright and central. It is advantageous to cross great rivers, for going forward brings merit." ("Need to Foot" refers to the section of the book covering the hexagrams from Need to Foot, which has been mixed with the main text.) The phrase "Need means waiting" explains that the meaning of the hexagram Need is to wait and to hold back. One must wait and hold back because danger is ahead. The lower trigram is Heaven and the upper trigram is Water, which is the image of danger ahead. When danger is ahead, if one rushes in blindly, one will be oppressed and harmed by small people. The trigram Heaven has three yang lines that naturally desire to advance, but because they act after observing the right time, and because they are strong and vigorous, even those who set traps for others cannot harm them. Although the world is closed off, their hearts remain open; although their circumstances are difficult, their aspirations remain unimpeded. Therefore, the Commentary on the Judgment says, "Their meaning is not confined by hardship or destitution."

「位乎天位，以正中」者，此夫子釋「需有孚，光亨，貞吉」之義也。九五處乎尊極，居中正之位，故其道交信於人而光亨貞吉也。聖人雖其道已孚於人，而發揮光亨，乃在履尊居正之後。聖人易上六、九二一爻而成離，離有光明之象，所謂坤以陰交乾而生離也。其徳如是，故涉險濟難，無往而不利也。以剛健之徳待時而動，動則有功矣，何難而不濟乎？

"Positioned in the heavenly position, with correctness in the center," this is how Confucius explains the meaning of "Need: having faith, bright and prosperous, correct and auspicious" in the Commentary on the Judgment. The Nine in the Fifth occupies the supreme position and is also in the central and upright position, so his way can be trusted by others, thus becoming bright and prosperous, and maintaining correctness to achieve auspiciousness. Although the sage's way has already been trusted by people, to truly realize this brightness and prosperity, he must first ascend to the exalted position and occupy the upright position. The sage exchanges the upper sixth line and the second line of the Need hexagram, transforming the lower trigram into the Li trigram, which symbolizes brightness. This is referred to as the Earth trigram receiving a yin line from the Heaven trigram to produce the Li trigram. The virtue of the ruler is like this; thus, when facing dangers and rescuing from calamities, there is no place where things are not smooth. By waiting for the right moment with a strong and vigorous virtue and then taking action, once he moves, there will be effectiveness, so how can any difficulty be overcome?

象曰：「雲上於天，需。君子以飲食宴樂。」陽上薄陰，陰能固之，然後蒸而為雨，釋疑解難之象也。今雲既上於天而未為雨，則疑未釋而難未解，故為需。須也，待也。物有所須則有所待，君子處此時，則當飲食宴樂以俟，不可亟也。飲食者宴樂之具，宴樂必資於飲食，此君子從容避禍、以禮自娛樂之時也。

The Great Image Commentary says: "Clouds rising above the sky, needing. The gentleman thus uses food, drink, and music and joy." Yang energy rises and approaches Yin energy, and Yin energy can hold it back, then it evaporates to form rain, which is a scene of resolving doubts and eliminating calamities. Now the clouds have risen into the sky but rain has not yet fallen, indicating that doubts remain and dangers have not been resolved, so it is called "Need" — that is, waiting and holding back. When things have a need, they must wait; therefore, when a gentleman is in such a situation, he should calmly wait with food, drink, and music and joy, without being impetuous. Food and drink are the means for music and joy, and music and joy must rely on food and drink. This is precisely the time for the gentleman to calmly avoid calamity and enjoy himself in accordance with propriety.

初九：需于郊，利用恆，無咎。象曰：「需于郊，不犯難行也。利用恆無咎，未失常也。」乾下坎上，險難在上，雖有眾君子伏而在下，未能遽進。九五之君位乎天位，處二陰之間而剛健不陷，與下三陽實相需。雖小人在側，終必退聽，但守正不動以待其應耳。初九最處逺外寛閒之鄉，故利用恆無咎。恆，常也。利用於常，則動靜起居未嘗少改其度，迫窮禍患未嘗少易其節，故可以無咎也。初九之陽在下以待六四之應，彼小人方挾主以擅朝權，若不慮患待時而輕躁妄動，則禍不旋踵矣。

The line statement for the first nine says: "Wait at the outskirts, it is advantageous to maintain constancy, there will be no blame." The small image commentary says: "Wait at the outskirts, not encountering difficulties, it is advantageous to maintain constancy without blame, not losing the regular course." The lower trigram is Qian (Heaven) and the upper trigram is Kan (Water), with danger and difficulty above. Although there is a group of gentlemen hidden below, they cannot move forward immediately. The nine in the fifth position, the ruler, is in the position of the Son of Heaven, between the six in the fourth and the six at the top, two yin lines, yet remains strong and upright without being involved. He is indeed in need of the three yang lines below. Although petty men are around the ruler, they will ultimately yield and obey. The gentlemen only need to remain upright and still, waiting for the right opportunity. The first nine is in the farthest and outermost position, quiet and peaceful, so "it is advantageous to maintain constancy, there will be no blame." "Maintaining constancy" refers to the regular course. Being able to maintain the regular course, daily activities and movements do not deviate from the established norms. Even when facing pressure or misfortune, one does not change one's conduct, thus there will be no blame. The first nine, this yang line, is at the lower position waiting for the response of the six in the fourth. However, those petty men are holding the ruler and monopolizing power. If one does not foresee difficulties and wait for the right time, but instead acts rashly, disaster will come quickly.

九二：需于沙，小有言，終吉。象曰：「需于沙，衍在中也。雖小有言，以吉終也。」需卦利涉大川，沙與泥皆近乎水際，所謂險在前，將進而涉難也。涉比泥為饒衍之地，彼不我疑，但小有言而已。二為中位，剛而得中，雖無應於五，小人不能害也。進而涉難，何徃不濟，故終必獲吉也。

The line statement for line two says: "Wait by the sand, there is slight criticism, but ultimately it is auspicious." The small image commentary says: "Wait by the sand, the extension is in the middle. Although there is slight criticism, it ends auspiciously." The hexagram of Need says "favorable to cross a great river." Sand and mud are both near water, which is called danger ahead, about to proceed to cross the danger. Walking on sand is much more spacious than being stuck in mud. The other party does not suspect me, only a little idle talk. Nine two is in the middle of the lower trigram, yang and in the middle, even though it does not have a proper response with nine five, the petty person cannot harm it. Proceeding to cross the danger, where can it not succeed? Therefore, it will certainly achieve auspiciousness in the end.

九三：需于泥，致至。象曰：「需于泥，災在外也。自我致，敬慎不敗也。」坎為水，有川之象。九三在坎窞之下，逼近險難，小人覺悟，有凌犯之意，自我致之也。然三陽以剛健之才，心徳俱同，以此涉難，徃必濟也。然自我致，所以御之者必有豫備，加敬與慎，乃不致反為所乘耳。

The line statement for the third line says: "Waiting in the mud, the enemy arrives." The small image commentary says: "Waiting in the mud, the disaster is outside. The enemy comes from oneself; with respectful caution, there will be no failure." (The character '寇' is missing in both original texts.) Kan represents water, symbolizing a great river. The third line is located below the Kan trigram, close to danger. When the small person becomes aware, they develop a desire to invade, which is something they themselves have invited. However, the three yang lines all possess strong and capable qualities, with their aspirations and virtues fully aligned. With such a group facing danger, success is certain. But since the danger comes from oneself, defense must be prepared in advance, with particular respect and caution, to avoid being taken advantage of by the enemy.

六四：需于血，出自穴。象曰：「需于血，順以聽也。」六四以陰柔而居君側，三陽既進，必有所傷，能釋位而去，順以聽命，可以免咎矣。君子之去小人，不為巳甚，彼能退聽斯巳耳。況四與上雖處險而皆有內應，故不至甚傷也。穴者陰物之所處，四出自穴，上入于穴，狐鼠依憑城社之象。小人能自竄伏，不窮治之也。李膺破柱以取張朔，激成黨錮之禍，身既不全，卒以亡漢，可不戒哉！

The statement for the fourth line says: "Wait by the blood, emerge from the hole." The Small Image Commentary says: "Wait by the blood, be compliant and listen." The fourth line, being of a yin and soft nature, is stationed near the ruler. Since three yang lines have already advanced, there will certainly be some harm. If the fourth line allows itself to step down and leave, being compliant and listening, it can avoid blame. A gentleman removes small people without going to extremes; if they are willing to step back and obey, it is enough. Moreover, although the fourth line and the top line are in danger, they each have inner support, so they will not suffer serious harm. "Hole" is the dwelling place of yin things. The fourth line comes out of the hole, while the top line enters the hole, just like foxes and rats relying on city walls and ancestral temples as their nests. If small people are willing to hide themselves, there is no need to pursue them to the end. In the Eastern Han dynasty, Li Ying cut down the pillar and searched out Zhang Shuo, leading to the Party Persecution Incident, which resulted in his own failure to preserve himself and ultimately led to the fall of the Han dynasty. How can this not serve as a warning!

九五：需于酒食，貞吉。象曰：「酒食貞吉，以中正也。」九五陷於坎險上下二陰之間，然三陽在下，將同心以排難，上下相須之時，又材皆剛健，險難必濟，但當從容以應物之求耳。四與上方挾我以握其威權，若不能以道消息，則害必至，故需于酒食，示以閒暇靜正以待之。剛明之賢自下競進，為吾羽翼舟楫之用，則剛中居正，位乎天位，為需之主，吉莫尚焉。

The line statement of the fifth line says: "Wait by the wine and food, and maintain sincerity for good fortune." The small image commentary says: "The wine and food and sincerity for good fortune, because of the correctness and uprightness." The fifth line is trapped in the danger of the坎 (water) trigram, with the fourth and sixth lines, both yin lines, above and below. However, three yang lines are below, about to unite and overcome the danger together. This is exactly the time when the superior and inferior need each other. With these people of strong character, the danger can certainly be passed. The ruler only needs to calmly respond to the demands of the people. The fourth and sixth lines are holding the ruler and possessing authority. If they cannot use the right way to advance or retreat, calamity will surely come. Therefore, "wait by the wine and food" is to show a state of leisure and calm, waiting with sincerity. When the capable and wise talents from below rise up and become the ruler's wings and boats, then the fifth line, which is strong and in the center, standing on the throne with uprightness, becomes the master of the Need hexagram, and no greater good fortune exists than this.

上六：入于穴，有不速之客三人來，敬之終吉。象曰：「不速之客來，敬之終吉，雖不當位，未大失也。」上六以陰柔乘剛而居人臣之極位，處險難之終，否極將泰之象。乾之剛陽，豈久為人下哉？需之既久，險難將平，故眾賢不俟號召而皆進。小人自知力不能拒，能以誠敬而待君子，君子豈復窮治之哉？君子之待小人，其恕如此。然三陽在下而一陰反處乎上，今群陽已升而陰能退聽，不忌其進，雖不當位，未大失也。古人以飲食致訟者多矣：宋華元殺羊享士而不及羊斟，鄭靈公解黿而不及子公，皆足以致禍。今三陽健進，雖非己所召，敬以待之，乃獲終吉。聖人為小人計亦深矣，豈必誅絶之哉？

The line statement for the sixth line at the top says: "Enter the cave, and three unexpected guests come, honor them and the outcome will be auspicious." The small image commentary says: "Unexpected guests come, honor them and the outcome will be auspicious, although they are not in the proper position, they do not cause great loss." The sixth line, with its yin and soft nature, is above the yang and strong, occupying the highest position among ministers, and is at the end of a dangerous situation, indicating a turning point from adversity to prosperity. The strong yang of the Qian trigram cannot remain subordinate for long. After waiting for a long time, the danger will subside, so many virtuous people will come forward without being summoned. The petty person knows they cannot resist, so they can sincerely honor the virtuous person, and the virtuous person will not pursue them further. The virtuous person's tolerance toward the petty person reaches this extent. Three yang lines are below, and one yin line is above. Now the three yang lines have risen, and the yin line can yield and obey, not suspecting their advancement, so although the position is not proper, there is no great mistake. Many ancient disputes arose from unequal distribution of food: for example, Hua Yuan of Song killed a sheep to reward his soldiers but forgot to give it to the driver Yang Zhen; Zheng Ling Gong shared a tortoise soup but did not give it to Zi Gong, which led to disaster. Now the three yang lines are strong and advancing, although they were not summoned by the sixth line, if they are honored with respect, they will achieve a favorable outcome. The sage considers the petty person's situation thoroughly, and there is no need to eliminate them completely.

坎下乾上。訟：有孚窒惕，中吉，終凶，利見大人，不利涉大川。訟者，人所不得已也，非其中心誠寔，不敢訟也。二之與五，皆以陽剛居中，有孚之象也。凡訟必抑塞而不獲伸，然猶惕然而懼，慮有司之未能明辨也。中吉，中止則吉也；終凶，終竟其事則凶也；利見大人，求辨明也；不利涉大川，涉險則危也。入於淵者，沒溺之象，囹圄之謂也。聖人既不能使人無訟，凡為好訟之戒盡於此矣，所以塞其源、窒其流，欲使之無訟也。

The Hexagram of Strife is composed of the Water below and the Heaven above. The Hexagram Statement says: "With sincerity, there is obstruction and vigilance; it is favorable in the middle but ominous at the end; it is advantageous to see a great person, but not advantageous to cross a great river." Litigation is something people resort to only when they have no choice. If one's heart is not truly wronged, who would dare to bring a case? Both the Nine in the Second and the Nine in the Fifth are strong yang lines in the central position, which represents "with sincerity" — the image of inner integrity. Any litigation arises from being oppressed and unable to seek justice. Yet even so, one remains anxious and fearful, worried that the judge will not discern truth from falsehood. "Favorable in the middle" means it is good to stop in the middle; "ominous at the end" means it is dangerous to take the case to its conclusion; "advantageous to see a great person" means seeking help to clarify right and wrong; "not advantageous to cross a great river" means that taking risks is perilous. "Entering the abyss" symbolizes drowning, representing imprisonment. Since the sage cannot eliminate litigation entirely from the world, the warning to those who like to litigate is complete here — to block its source and stop its flow, so that people will not resort to litigation at all.

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。」訟乾上坎下，乾剛健而坎陰險，健則果於訟而不可制，險則巧於訟而不可測，合此二象，此小人之善訟者也。大抵訟非君子之所樂為也，有孚窒惕中吉，不得已而言之於上也。

The Commentary on the Judgment says: "Strife: the upper is strong and the lower is dangerous, dangerous yet strong, hence strife. Strife with sincerity blocked, vigilance, middle is auspicious, because the strong comes and attains the middle. Ultimately misfortune, for strife cannot be resolved. Advantageous to see a great man, because it upholds the middle and the upright. Not advantageous to cross a great river, because it leads into the abyss." The hexagram of Strife has Heaven above and Water below. Heaven is strong and vigorous, Water is dark and dangerous. Vigorousness leads to the courage to initiate strife and inability to restrain it; darkness leads to skill in initiating strife and inability to foresee it. The combination of these two trigrams represents the kind of petty person who is most inclined to litigation. Generally speaking, litigation is not something a gentleman would willingly engage in. What is meant by 'with sincerity blocked, vigilance, middle is auspicious' is that there is indeed a grievance in the heart, but it is blocked, hence a sense of fear and vigilance, and only when absolutely necessary would one appeal to a higher authority.

九二以剛自外來，居人臣之正位，雖在坎窞而陽剛君子，小人不能加害，乃反為訟主，陽來而得中，此有司之善決獄訟者也。九五為訟主，履尊位而有中正明辨之徳，有罪者刑，無罪者釋，是非曲直所取決也。訟有二主，而爻辭特以自下訟上為言，易固有遺爻以舉二體者，卦體不由乎爻。蓋彖統論一卦之體，爻者適時之變，互見之也。

Nine Two comes from the outer trigram with a strong yang quality, occupying the proper position of a minister. Although it is situated in the pit of the Kan trigram, it is a noble and strong yang gentleman, so that petty people cannot harm him. Instead, he becomes the one in charge of lawsuits. A yang line coming into position and achieving the middle path is exactly the kind of official who is good at judging cases. Nine Five is also the main figure of the卦 of Strife, occupying a high position and possessing the virtue of being upright and discerning. He punishes the guilty and frees the innocent, deciding right and wrong. There are two main figures in this卦, but the line statement focuses only on the case of someone suing a superior. The Zhou Changes originally have instances where the line positions are set aside, and the discussion is based directly on the upper and lower trigrams. The meaning of the卦 is not entirely determined by the lines: the Commentary on the Judgment discusses the overall meaning of the entire卦, while the line statements are changes that arise according to circumstances. The two complement each other.

聖人既不能使人無訟，若有理者獲免，無理者退聽則已耳。健訟者必欲終竟其事，則凶之道也。大人者，有位之大人也。呂刑稱「皇帝清問下民，鰥寡無蓋」，又曰「兩造具備，師聽五辭」「明清於單辭」「察辭於差，非從惟從」。古人於獄訟，其欽慎審克如此，宜乎冤枉者所利見也。訟者必審量事機，理直而主明，乃可訟也；若恃理直，冐昧而進，如涉險難，則有不測之禍矣。

The sage could not prevent all litigation from arising, so if the righteous party is exonerated and the unjust one retreats in submission, that would be sufficient. However, those who are inclined to litigate persistently must push the matter to the end, which is a path leading to misfortune. "Great Person" refers to an official in a position of authority. The Book of Shangshu, Lü Xing, says, "The Son of Heaven inquires clearly into the people's grievances, ensuring the widowers and orphans are protected," and also states, "When both parties are present, the judge listens to their statements," "clearly discerning single accounts," and "examining discrepancies in statements, and following only the truthful one." Ancient judges handled cases with such reverence and careful examination, which is why the wronged person would willingly seek out "the Great Person." Those involved in litigation must assess the timing of their case: if the cause is just and the judge is discerning, then they may proceed with litigation. But if they rely solely on their own righteousness and rush into the matter carelessly, it is like attempting to cross a river in perilous conditions, leading to unpredictable calamities.

象曰：「天與水違行，訟。君子以作事謀始。」天體極乎上，水性極乎下，天右行而水東注，此形性之相違也。夫相親相友，患難相救，疾病相扶持，此人情之常；至於乖爭而致訟，必由二體之相違也。君子知訟之所由興，凡所作事皆當謀始。如議婚禮者或大小之非耦，恃契劵者或經界之不正，皆始之不慎而終訟者也。水性固下而坎復在下，天體極上而乾復在上，此其相違之甚者。若止以乾坎二體為相違，則需亦以乾坎成卦，乃以雲上於天為需之象，有相須相成之義，猶天地交為泰，不交為否；上火下水為末濟，上水下火為既濟也。

The Great Image Commentary says: "Heaven and water move in opposite directions, hence litigation. The superior man therefore plans matters from the beginning." Heaven is high and resides at the extreme upper position, while water has a nature that flows downward. Heaven rotates to the right, while water flows to the east; this is a contrast in form and nature. People usually support and help each other in times of hardship and illness, which is the normal state of human relations. However, when disputes arise and litigation occurs, it is certainly due to mutual opposition between the two parties. The superior man understands the causes of litigation, so he ensures that all matters are planned thoroughly from the beginning. For example, if a marriage is arranged but the families are of unequal status, or if a contract is relied upon but the land boundaries are originally incorrect, these are examples of negligence at the beginning leading to litigation in the end. Water naturally flows downward, and the trigram Kan is located at the lower position; Heaven is naturally high, and the trigram Qian is located at the upper position. This is the most extreme form of opposition. If we consider only the opposition between the trigrams Qian and Kan, then the hexagram Xu, which is composed of Qian and Kan, takes the image of "clouds above heaven," implying mutual need and mutual completion. Just as the union of heaven and earth is the hexagram Tai, and their non-union is the hexagram Po; and the hexagram Wei Ji (originally "mo ji") has the trigram Li above and Kan below, while the hexagram Ji Ji has Kan above and Li below.

初六：不永所事，小有言，終吉。象曰：「不永所事，訟不可長也。雖小有言，其辨明也。」初六以險柔居訟之始，然險而不健，故所訟之事雖誣而不敢終執，抑塞而不敢必伸，有惕然畏懼之心，知訟之終凶而不敢竟也。然外有九四為之正應而辨明之，雖有小言，故終獲吉也。

The line statement for the first line says: "Not prolonging the matter, there is a little talk, but ultimately it is auspicious." The Small Image Commentary says: "Not prolonging the matter, litigation cannot be prolonged. Though there is a little talk, it is clear and just." The first line, with its yin, subtle, and weak nature, is at the beginning of litigation. It is dangerous but not strong, so the matter it is litigating is a false accusation, yet it does not persist. Though oppressed and blocked, it does not insist on clearing its name. It remains cautious, knowing that continuing the litigation would be dangerous, so it stops. Moreover, the outer trigram has nine in the fourth position corresponding to it, which clarifies its case, so although it incurs some idle talk, it ultimately attains auspiciousness.

九二：不克訟，歸而逋，其邑人三百戶，無。象曰：「不克訟歸逋，竄也。自下訟上，患至掇也。」九二以陽剛居險陷之中，初與三恃以為主也。然上無應援，二剛皆居中履正，相違而不相下。五既君位，非二可敵，故不克訟而歸逋其邑人三百戶。蓋三百戶之小邑，儉陋之邦，非人所競，故可免咎而無罪悔也。自下訟上，於理為逆，若非逋竄以寡約自處，則禍患之至猶掇取之也。先儒曰：「大都偶國，固非逋竄之道。」胡翼之曰：「若反據強盛之國，是復有敵上之意，故退避至小之邑，而人三百戶，則可以無災也。」

The line statement for the second line says: "Unable to win the lawsuit, he retreats and flees, hiding in his small town of three hundred households, without calamity." (The original text is missing the character "眚".) The small image commentary says: "Unable to win the lawsuit and fleeing, this is an act of evasion. When the lower party sues the upper party, calamity comes easily." The second line, being a yang line, is located in a dangerous position. Both the first line and the third line rely on it. However, there is no support from above. The second line and the fifth line, both being yang lines, are in the center and upright, but they are facing each other and neither is willing to take a lower position. The fifth line is the position of the sovereign, which the second line cannot challenge. Therefore, unable to win the lawsuit, the second line retreats to his small town of three hundred households to hide. A town of three hundred households is a very small territory, simple and humble, with no one to compete for it, so it is free from calamity and regret. When the lower party sues the upper party, it is against the natural order. If one does not retreat and instead lives simply, calamity comes as easily as picking something up. Earlier Confucian scholars said: "A large territory is equal to a state, and it is not a place to hide from." Hu Yuan said: "If one instead occupies a powerful state, it would imply opposing the sovereign. Therefore, retreating to a very small town of only three hundred households is the only way to avoid calamity."

六三：食舊徳，貞厲終吉，或從王事無成。象曰：「食舊徳，從上吉也。」六三以陰柔處兩剛之間，失位而居險之終，能以靜正自處，慄慄危懼，則獲終吉而永保其祿位矣。食舊徳，世祿也。古者分田制祿，公卿以下咸有圭田，兩漢子孫猶有世侯爵者，能食其舊徳之祿則能承家矣。六三處四陽之間而柔順不競，雖有失位之危，而正應在上，故能食其舊徳而獲終吉也。

The line statement for the third line says: "Consume the old virtue, be firm and cautious, and in the end it will be auspicious; perhaps follow the king's affairs but without success." The small image commentary says: "Consume the old virtue, following the superior is auspicious." The third line, with its yin and soft nature, is sandwiched between two yang lines, in an improper position and at the end of a dangerous situation. If it can remain quiet and upright, always cautious and alert, it will ultimately achieve auspiciousness and maintain its position for a long time. "Consume the old virtue" refers to the inherited salary of previous generations. In ancient times, salaries were determined by land, and officials below the rank of marquis had their own plots of land called gui fields. During the Han dynasty, the descendants could still inherit the title of marquis for generations. Being able to enjoy the salary left by the ancestors' virtue allows one to continue the family business. The third line is sandwiched between four yang lines, yet remains gentle and does not compete with others. Although there is a risk of being in an improper position, it has the ninth line at the top that corresponds with it, so it can enjoy the salary of the old virtue and ultimately achieve auspiciousness.

既能從上，順以聽命，使從王事，竭力赴功，必歸美以報其上而不敢成也，與夫尸祿素餐者異矣。處險難之中能不競如此，豈復蹈禍悔者哉？聖人貴乎明哲保身，居危疑之時，遇剛強之敵，不量已力，動輙相違，其取禍必矣，尚何舊徳之可保乎？

He who can obey those above him, respectfully listening to orders, and when assigned to handle royal affairs, will do his utmost to achieve success; after success, he will surely attribute the merit to the sovereign and not claim the credit for himself—this is different from those who receive salaries without contributing anything. Even in perilous situations, he remains uncompetitive with others, so how could he ever fall into calamity or regret? The sage values preserving oneself wisely: when in a state of uncertainty or facing a strong opponent, if one does not assess his own strength and rashly engages in conflict, calamity is inevitable. How then can one preserve the ancestral virtue and the position of receivingofficial stipend?

九四：不克訟，復即命渝，安貞吉。象曰：「復即命渝，安貞不失也。」初與四本為正應，然九四居上卦之下而剛健，初六在下卦之下而陰險，體性相違，爭訟之所由興也。初雖陰險而柔弱，非能與剛健為敵，勢必退聽，故九四不克訟，而反前欲訟之命而變其初心，乃能安其分義而貞且吉也，此則於己無所失矣。

The fourth line statement says: "Unable to win the lawsuit, he retracts his original decree, changes his mind, and remains steadfast in his proper position, thus achieving good fortune." The Small Image Commentary says: "Retracting the original decree and changing his mind, he remains steadfast in his proper position without losing it." Initially, the first line and the fourth line were in a proper responding relationship, but the fourth line, being in the lower position of the upper trigram and strong and vigorous, was in contrast to the first line, which was in the lower position of the lower trigram and weak and cunning. Their nature and disposition were opposite, thus causing a dispute. Although the first line was cunning, it was also weak and could not stand against the strong and vigorous one, so it had to yield and submit. Therefore, the fourth line could not win the lawsuit, and instead withdrew his original decree to sue, changed his initial intention, and thus could remain steadfast in his proper position and maintain correctness to achieve good fortune. In this way, there was no loss to himself.

九五：訟元吉。象曰：「訟元吉，以中正也。」聽訟者，有司之事爾，訟之九五非必履尊位也，蓋聽訟之主，訟者所取決也。體既剛明，又居中而得正，強梗必有所憚，而柔弱者獲伸矣，其獲元吉不亦冝乎？堯之皋陶，周之召伯，漢之於公，唐之徐有功，足以當此爻矣。

The line statement of the fifth line says: "The case is originally most auspicious." The small image commentary says: "The case is originally most auspicious, because it is upright and just." The handling of lawsuits is the duty of officials. The nine in the fifth line of the hexagram "Strife" does not necessarily refer to someone who has attained the position of a ruler, but rather refers to the person who presides over the trial, the one upon whom litigants rely. He is both strong and discerning, and he is in the center and upright. Therefore, the arrogant and violent will certainly feel apprehensive, while the weak and oppressed will be able to seek justice. How appropriate it is for him to achieve "original auspiciousness." Yao's minister Gao Yao, Zhao Bo of the Zhou dynasty, Yu Gong of the Han dynasty, and Xu Yougong of the Tang dynasty were all worthy of this line.

上九：或錫之鞶帶，終朝三禠之。象曰：「以訟受服，亦不足敬也。」書稱「天命有徳，五服五章哉」，服者所以彰有徳也。人能蘊徳行道藝，修身於隠約之中，一旦錫命於朝，眾人必以為榮。今以剛強善訟而受命服，如小人乘君子之器，盜斯奪之，故有終胡三禠之辱。雖復垂紳正笏，儼然有士大夫之容，見者孰不鄙賤之，又何足敬乎？

The line statement for the topmost line says: "He may be given a belt, but loses it three times in the morning." The Small Image Commentary says: "Receiving a mandate through litigation, is not worthy of respect." The Book of Documents, the Gao Yao Chapter, says, "Heaven's mandate is with the virtuous, and the five robes with five patterns." Clothing is used to honor the virtuous. A person who accumulates virtue and cultivates the Way, and refines himself in hardship and obscurity, when the court grants him a mandate and ceremonial dress, all people will regard him as glorious. Now, however, he receives a mandate through strength and litigation, like a petty person riding a gentleman's carriage, thieves will come to seize it, hence the disgrace of losing it three times in one day (the original "终胡" should be "终朝"). Even if he hangs his wide belt and holds his jade tablet upright, appearing as a gentleman, who would not look down upon him? How could he be worthy of respect?