Zun Gua

震下坎上。屯：元、亨、利、貞。剛柔始交，是以“屯”也。不交則否，故屯乃大亨也。大亨則無險，故“利貞”。[疏]正義曰：屯，難也。剛柔始交而難生，初相逢遇，故云“屯，難也”。以陰陽始交而為難，因難物始大通，故“元亨”也。萬物大亨，乃得利益而貞正，故“利貞”也。但“屯”之四德，劣於“乾”之四德，故屯乃元亨，亨乃利貞。“乾”之四德，無所不包。此即“勿用有攸往”，又別言“利建侯”，不如乾之無所不利。此已上說“屯”之自然之四德，聖人當法之。勿用有攸往，往，益“屯”也。利建侯。得王則定。[疏]正義曰：“勿用有攸往，利建侯”者，以其屯難之世，世道初創，其物未寧，故宜“利建侯”以寧之。此二句釋人事也。

The text says: The lower trigram of Zhun is Zhen, and the upper trigram is Kan. Zhun: Primordial beginning, smooth passage, favorable for uprightness. Wang Bi's commentary explains: When the strong and the weak first meet, it is called "Zhun"; if they do not meet, there will be blockage. Because meeting brings difficulty, Zhun can ultimately achieve great smoothness; once great smoothness is achieved, there are no more dangers, hence "favorable for uprightness." Kong Yingda's commentary, in the section of justice, says: "Zhun" means difficulty. When the strong and the weak first meet, difficulty arises, which is their first encounter, hence "Zhun, difficulty." Because yin and yang first meet and produce difficulty, and because of difficulty, all things begin to achieve great smoothness, hence "primordial beginning and smooth passage." When all things achieve great smoothness, they can gain benefit and return to uprightness, hence "favorable for uprightness." However, the four virtues of Zhun are not as comprehensive as those of Qian. Therefore, Zhun has the order of first primordial beginning then smoothness, first smoothness then favorable uprightness; while Qian's four virtues encompass everything. Here, Zhun says "do not go anywhere," yet also says "favorable for establishing feudal lords," indicating it is not like Qian, which is favorable in all directions. The above discusses the natural four virtues of Zhun. The sage should emulate it. The text then says: It is not appropriate to go anywhere. Wang Bi's commentary explains: Going forward would only increase the difficulty of Zhun. The text says: Favorable for establishing feudal lords. Wang Bi's commentary explains: With a ruler, the world can be stabilized. Kong Yingda's commentary, in the section of justice, says: The phrase "do not go anywhere, favorable for establishing feudal lords" is because in the time of difficulty, the world is just beginning, and all things have not yet been stabilized, so it is appropriate to "establish feudal lords" to stabilize it. These two sentences explain the hexagram statement from the perspective of human affairs.

《彖》曰：屯，剛柔始交而難生，動乎險中，大亨貞。始於險難，至於大亨，而後全正，故曰“屯，元亨利貞”。[疏]“彖曰”至“大亨貞”。○正義曰：“屯，剛柔始交而難生”者，此一句釋屯之名，以剛柔二氣始欲相交，未相通感，情意未得，故“難生”也。若剛柔已交之後，物皆通泰，非復難也。唯初始交時而有難，故云“剛柔始交而難生”。“動乎險中，大亨貞”者，此釋四德也。坎為險，震為動，震在坎下，是動於險中。初動險中，故屯難動而不已；將出於險，故得“大亨貞”也。大亨即元亨也，不言“利”者，利屬於貞，故直言“大亨貞”。

The text says: The Commentary on the Judgment states: "Zun, meaning the initial meeting of yang and yin energies, which leads to difficulty. In the midst of danger, there is movement, resulting in great success and uprightness." Wang Bi's commentary explains: Starting from difficulty, reaching great success, and then fully returning to the correct path, thus saying "Zun, original success, beneficial, advantageous, and upright." Kong Yingda's commentary explains the passage from "The Commentary says" to "great success and uprightness." Justice says: The phrase "Zun, the initial meeting of yang and yin energies leading to difficulty" explains the name of the Zun hexagram. The two energies of yang and yin are about to meet but have not yet communicated with each other, their intentions have not yet harmonized, hence difficulty arises. When the meeting of yang and yin is completed, all things become unimpeded and peaceful, so difficulty no longer exists. Only at the beginning of their meeting does difficulty occur, hence "the initial meeting of yang and yin energies leading to difficulty." The phrase "movement in danger, great success and uprightness" explains the four virtues of Zun. Kan represents danger, Zhen represents movement, and Zhen being below Kan means movement within danger. Initially moving within danger, thus action continues amidst difficulty; approaching escape from danger, thus achieving "great success and uprightness." "Great success" is equivalent to "original success"; "beneficial" is omitted because it is included in "uprightness," so it is directly stated as "great success and uprightness."

雷雨之動滿盈。雷雨之動，乃得滿盈，皆剛柔始交之所為。[疏]“雷雨之動滿盈”。○正義曰：周氏云：“此一句覆釋亨也”。但屯有二義，一難也，一盈也。上既以剛柔始交釋屯難也，此又以雷雨二象解盈也。言雷雨二氣，初相交動，以生養萬物，故得滿盈，即是亨之義也。覆釋“亨”者，以屯難之世不宜亨通，恐亨義難曉，故特釋之。此己下說屯之自然之象也。○注“雷雨之動乃得滿盈”。○正義曰：“雷雨之動，乃得滿盈”者，周氏、褚氏云：“釋亨也，萬物盈滿則亨通也”。“皆剛柔始交之所為”者，雷雨之動，亦陰陽始交也。萬物盈滿，亦陰陽而致之，故云“皆剛柔始交之所為”也。若取屯難，則坎為險，則上云“動乎險中”是也。若取亨通，則坎為雨，震為動，此云“雷雨之動”是也。隨義而取象，其義不一。

The text says: When thunder and rain begin to move, all things become full and overflowing. Wang Bi's commentary explains: Thunder and rain begin to move, and thus all things become full and overflowing; this is all caused by the initial interaction of yin and yang. Kong Yingda's commentary explains the phrase "Thunder and rain move, leading to fullness." Justice says: Zhou said, "This sentence is a further explanation of 'communication' (hen)." The character "Zun" (屯) has two meanings: one is difficulty, the other is fullness. The previous text has already explained the difficulty of "Zun" through the initial interaction of yin and yang. Here, it uses the imagery of thunder and rain to explain fullness: it means that the two forces of thunder and rain first interact and move, thus giving birth to all things, so all things can become full and overflowing. This is exactly the meaning of "communication" (hen). The reason for returning to explain "communication" again is that in times of difficulty, things should not be smooth, so the meaning of "communication" might be hard to understand, hence the need for further explanation. From here on, the text discusses the natural imagery of the Zun hexagram. The following explanation discusses Wang Bi's commentary on "Thunder and rain move, leading to fullness." Justice says: Wang Bi says, "Thunder and rain move, leading to fullness," and Zhou and Chu both say, "This explains 'communication'; the fullness of all things is communication." Wang Bi says, "This is all caused by the initial interaction of yin and yang," because the movement of thunder and rain is exactly the initial meeting of yin and yang, and the fullness of all things is also brought about by yin and yang. If we take the meaning of difficulty, then Kan represents danger, which is what was mentioned earlier as "movement in danger." If we take the meaning of communication, then Kan represents rain and Zhen represents movement, which is what is said here as "thunder and rain move." Depending on different meanings, different images are taken, and the meaning is not singular.

天造草昧，宜建侯而不寧。“屯”體不寧，故利“建侯”也。“屯”者，天地造始之時也，造物之始，始於冥昧，故曰“草昧”也。處造始之時，所宜之善，莫善“建侯”也。[疏]“天造草昧至不寧”。○正義曰：釋“利建侯”也。草謂草創，昧謂冥昧，言天造萬物於草創之始，如在冥昧之時也。於此草昧之時，王者當法此屯卦，宜建立諸侯以撫卹萬方之物，而不得安居於事。此二句以人事釋“屯”之義。○注“屯體不寧”。○正義曰：“屯體不寧”者，以此屯邅險難，其體不寧，故“宜建侯”也。“造物之始，始於冥昧”者，“造物之始”，即天造草昧也。草謂草創初始之義，“始於冥昧”者，言物之初造，其形未著，其體未彰，故在幽冥闇昧也。

The classic text says: When Heaven created all things in the initial chaotic and obscure state, it was appropriate to establish feudal lords rather than to remain in peace. Wang Bi's commentary explains: The nature of the hexagram "Zun" (Obstruction) is one of unrest, hence it is favorable for establishing feudal lords. "Zun" represents the beginning of Heaven and Earth's creation; the origin of creating all things begins in darkness and confusion, hence it is called "cao mai" (chaos and obscurity). In the initial stage of creation, the most suitable action is none better than establishing feudal lords. Kong Yingda's commentary explains the part from "Tian zao cao mai" (Heaven's creation in chaos) to "bu ning" (unrest). The annotation says: This explains "li jianhou" (favorable for establishing feudal lords). "Cao" means initial creation, and "mai" means darkness; it means that when Heaven created all things in the initial stage of creation, it was like being in a dark and confused state. At this time of initial creation and darkness, the king should follow the meaning of the hexagram "Zun" and appropriately establish feudal lords to comfort and care for all things around, rather than remain idle. These two sentences explain the meaning of "Zun" from the perspective of human affairs. The following explains Wang Bi's comment on "Zun ti bu ning" (the nature of "Zun" is unrest). The annotation says: The meaning of "Zun ti bu ning" is because the hexagram "Zun" is difficult and obstructed, its nature is not peaceful, hence it is appropriate to establish feudal lords. Wang Bi says, "The beginning of creation starts in darkness," "the beginning of creation" corresponds to the text's "Tian zao cao mai" (Heaven's creation in chaos); "cao" refers to the initial creation, and "starting in darkness" means that when all things were first created, their forms had not yet appeared, their shapes were not yet clear, hence they were in a deep and dark state.

《象》曰：雲雷屯，君子以經綸。君子經綸之時。[疏]正義曰：“經”謂經緯，“綸”謂綱綸，言君子法此屯象有為之時，以經綸天下，約束於物，故云“君子以經綸”也。姚信云：“綸謂綱也，以織綜經緯。”此君子之事，非其義也。劉表、鄭玄云“以綸為淪字”，非王本意也。

The text says: The Image Commentary states: Clouds above and thunder below form the image of the Zun hexagram; the gentleman takes it as a model to manage the world. Wang Bi's annotation explains: This is precisely the time for the gentleman to carry out his governance. Kong Yingda's commentary, in the section of justice, says: "Jing" refers to the warp and weft of fabric, and "lun" refers to the main thread of silk; meaning that the gentleman follows the image of the Zun hexagram, which represents an opportunity for action, to govern the world by organizing and regulating all things, hence it is said "the gentleman is concerned with jing and lun." Yao Xin says: "Lun" means the main thread, used to weave the warp and weft." This only refers to the act of weaving, and does not conform to the original meaning of the gentleman's affairs here. Liu Biao and Zheng Xuan read "lun" as "lun," which is not the original intention of Wang Bi.

初九：磐桓，利居貞，利建侯。處屯之初，動則難生，不可以進，故“磐桓”也。處此時也，其利安在？不唯居貞建侯乎？夫息亂以靜，守靜以侯，安民在正，弘正在謙。屯難之世，陰求於陽，弱求於強，民思其主之時也。初處其首而又下焉。爻備斯義，宜其得民也。

The classic text says: The line statement for the first nine (initial yang line): "Wandering and circling, favorable for dwelling in peace and upholding correctness, favorable for establishing feudal lords." Wang Bi's commentary explains: The first nine is at the beginning of the Zun hexagram. One movement brings about difficulty, so one should not act rashly but rather "panhuan" (wandering and circling). In this situation, where is its benefit? It lies precisely in dwelling in peace and upholding correctness, and in establishing feudal lords. Calming disturbances depends on tranquility, and maintaining tranquility depends on feudal lords; pacifying the people depends on upholding correctness, and spreading the correct path depends on humility. In times of difficulty, the yin seeks the protection of yang, the weak seek the support of the strong. This is precisely the time when the people long for a wise sovereign. The first nine is at the beginning of a hexagram and also in the lowest position. This line encompasses all these meanings, which is why it can gain the people's support.

[疏]“初九”至“利建侯”。○正義曰：磐桓，不進之貌。處屯之初，動即難生，故“磐桓”也。不可進，唯宜利居處貞正，亦宜建立諸侯。○注“息亂以靜”至“得民也”。○正義曰：“息亂以靜”者，解“利居貞”也。“守靜以侯”者，解“利建侯”也。“安民在正”者，解“貞”也。“弘正在謙”者，取象其“以貴下賤”也。言弘大此屯，正在於謙也。“陰求於陽，弱求於強”者，解“大得民”也。

Kong Yingda explains the passage from "Initial Nine" to "Beneficial to Establish a Duke" in the text. The "Justification" says: "Pan Huan" refers to lingering and hesitating without moving forward. Initial Nine is at the beginning of the Zun hexagram, where difficulties have just begun to arise. Any movement at this time brings about hardship, so the image of "Pan Huan" is used. Since it is not suitable to move forward, it is better to stay put and maintain the correct path, and also suitable to establish dukes. Then, Kong Yingda further explains Wang Bi's commentary from "Calming disorder through stillness" to "Gaining the people." The "Justification" says: Wang Bi explains "Calming disorder through stillness" as referring to the line statement "Beneficial to stay in the correct path"; "Maintaining stillness to await" refers to "Beneficial to establish a duke"; "Securing the people through correctness" refers to the character "Zhen"; "Expanding correctness through humility" refers to the image of Initial Nine, which is a Yang line located among many Yin lines, and the hexagram's meaning is based on the idea of a superior person humbly placing himself below the lowly. The meaning is that in this time of difficulty, the key to expanding and promoting it lies in humility. As for the phrase "A Yin seeks the Yang, a weak seeks the strong," this is an explanation of the "Image Commentary" "Greatly gaining the people."

《象》曰：雖“磐桓”，志行正也。不可以進，故“磐桓”也。非為宴安棄成務也，故“雖磐桓，志行正也”。[疏]“《象》曰”至“志行正也”。○正義曰：言初九雖磐桓不進，非苟求宴安，志欲以靜息亂，故居處貞也。非是苟貪逸樂，唯志行守正也。○注“非為宴安棄成務”。○正義曰：“非為宴安棄成務”者，言巳止為前進有難，故磐桓且住，非是苟求宴安，棄此所成之務而不為也。言身雖住，但欲以靜息亂也。以貴下賤，大得民也。陽貴而陰賤也。[疏]正義曰：貴謂陽也，賤謂陰也。言初九之陽在三陰之下，是“以貴下賤”。屯難之世，民思其主之時，既能“以貴下賤”，所以大得民心也。

The Image Commentary says: Although the first nine is "panhuan," hesitating and lingering, its aspirations and actions are upright. Wang Bi's commentary explains: Because it cannot advance, it lingers; this is not due to seeking comfort and abandoning the proper affairs, hence it says "although panhuan, the will is upright." The following is Kong Yingda's commentary on the passage from "The Image says" to "the will is upright." The "Justice" says: Although the first nine lingers and does not advance, it is not seeking comfort and ease, but intentionally using calmness to stop chaos, thus staying in place and maintaining uprightness; it is not indulging in ease, but its aspirations are focused on uprightness. The following is a commentary on Wang Bi's sentence "not for ease and comfort abandoning the proper affairs." The "Justice" says: Wang Bi's explanation of this sentence is that the first nine lingers temporarily only because advancing is difficult, not because it seeks ease and comfort and abandons the proper affairs; the meaning is that although the body remains still, the intention is to use stillness to stop chaos. The Image Commentary then says: A noble person humbles himself to a lowly position, thus gaining great popular support. Wang Bi's commentary: Yang is noble, Yin is lowly. Kong Yingda's commentary explains: "Noble" refers to the Yang line, "lowly" refers to the Yin line. The first nine, a single Yang line, is located below three Yin lines, which is exactly "noble humbling itself to the lowly." In times of difficulty and turmoil, when the people yearn for a wise ruler, the first nine, being noble yet humble, is able to gain great popular support.

六二：屯如邅如，乘馬班如，匪寇婚媾。女子貞不字，十年乃字。志在乎“五”，不從於初。屯難之時，正道未行，與初相近而不相得，困於侵害，故屯邅。“屯”時方屯難，正道未通，涉遠而行，難可以進，故曰：“乘馬班如”也。寇謂初也。無“初”之難，則與“五”婚矣，故曰“匪寇婚媾”也。“志在於五”，不從於初，故曰“女子貞不字”也。屯難之世，勢不過十年者也。十年則反常，反常則本志斯獲矣。故曰“十年乃字”。

The text says: The line of six in the second, in the hexagram of difficulty at the beginning, is hesitating and uncertain, like a horse that circles without moving forward. The coming is not from a strong enemy, but from a suitor. The woman remains steadfast and does not agree to marriage, but will marry after ten years. Wang Bi's commentary explains: The line of six in the second has its heart set on corresponding with the line of nine in the fifth, and does not yield to the line of nine at the beginning. In times of difficulty, the right path has not yet been established. Although the line of six in the second and the line of nine at the beginning are adjacent, they do not harmonize, and are troubled by disturbances, hence 'difficulty and hesitation'. The term 'difficulty' refers to the situation where the right path is not yet open, and one must travel a long way, making progress difficult, hence 'riding a horse circling about'. In the line statement, 'enemy' refers to the line of nine at the beginning. If there were no obstacles caused by the line of nine at the beginning, the line of six in the second would have already married the line of nine in the fifth, hence 'not an enemy but a suitor'. Because her heart is set on the line of nine in the fifth and she does not yield to the line of nine at the beginning, it is said 'the woman remains chaste and does not marry'. In times of difficulty, the situation will not last beyond ten years. After ten years, the normal way is restored, and the wish of the line of six in the second is fulfilled, hence 'after ten years she marries'.

[疏]“六二”至“十年乃字”。○正義曰：“屯如邅如”者，屯是屯難，邅是邅回，如是語辭也。言六二欲應於九五，即畏初九逼之，不敢前進，故“屯如邅如”也。“乘馬班如”者，《子夏傳》云：“班如者，謂相牽不進也。”馬季長云：“班，班旋不進也。”言二欲乘馬往適於五，正道未通，故班旋而不進也。“匪寇婚媾”者，寇謂初也，言二非有初九與巳作寇害，則得其五為婚媾矣。馬季長云：“重婚曰媾。”鄭玄云：“媾猶會也。”“女子貞不字”者，貞，正也，女子，謂六二也，女子以守貞正，不受初九之愛，“字”訓愛也。“十年乃字”者，十年難息之後，即初不害巳也。乃得往適於五，受五之字愛。十者數之極，數極則變，故云“十年”也。

Kong Yingda explains the passage from "Six in the Second" to "After ten years she marries." The "Commentary on the Changes" says: "Tun like turning" refers to "Tun" meaning difficulty in starting, and "Zhan" meaning wandering and turning around, with "Ru" being a particle. It means that Six in the Second wants to respond to Nine in the Fifth, but fears the pressure from Nine at the Beginning below, so it cannot move forward, hence "Tun like turning." Regarding "riding horses and turning around," Zixia's Commentary on the Changes says: "Ban Ru" means being blocked and unable to move forward. Ma Rong (style name Jichang) says: "Ban" means circling and not advancing. This refers to Six in the Second wanting to ride horses to Nine in the Fifth, but the correct path is not open, so it can only circle and not move forward. As for "not a bandit but a marriage partner," "bandit" refers to Nine at the Beginning, meaning that Six in the Second can form a marriage with Nine in the Fifth if Nine at the Beginning does not harm her. Ma Rong says that a second marriage is called "gou"; Zheng Xuan says "gou" means meeting. Regarding "the woman remains chaste and does not marry," "Zhen" means uprightness, and "woman" refers to Six in the Second. The woman, by holding fast to uprightness, refuses to accept the love of Nine at the Beginning, and "zi" here means love. As for "after ten years she marries," it means that after ten years of difficulty, Nine at the Beginning no longer harms her, so Six in the Second can go to Nine in the Fifth and accept his love. Ten is the limit of numbers, and when numbers reach their extreme, they change, hence "after ten years."

《象》曰：六二之難，乘剛也。十年乃字，反常也。[疏]正義曰：“六二之難，乘剛也”者，釋所以“屯如邅如”也。有畏難者，以其乘陵初剛，不肯從之，故有難也。“十年乃字，反常”者，謂十年之後，屯難止息，得“反常”者，謂反常道，即二適於五，是其得常也。巳前有難，不得行常，十年難息，得反歸於常以適五也。此爻因六二之象，以明女子婚媾之事，即其餘人事，亦當法此。猶如有人逼近於強，雖遠有外應，未敢苟進，被近者所陵，經夕之後，乃得與應相合。是知萬事皆象於此，非唯男女而巳。諸爻所云陰陽、男女之象，義皆仿於此。

The Image Commentary says: The difficulty of line six in the second position is because it is above a strong line; "after ten years there is a marriage," refers to returning to the normal course. Kong Yingda's commentary explains that the phrase "the difficulty of line six in the second position is because it is above a strong line" explains why there is "difficulty and hesitation." Line six in the second position is afraid of difficulties because it is above the strong line at the beginning, and it does not yield to it, hence the difficulty. The phrase "after ten years there is a marriage, returning to the normal course" means that after ten years of difficulty, the difficulty ceases, and line six in the second position can return to the normal course, that is, to go and correspond with line nine in the fifth position, thus following the normal course. Before this, there was difficulty blocking the way, so the normal course could not be followed; after ten years, the disaster has ceased, and then it can return to the normal course to correspond with nine in the fifth. This line uses the image of line six in the second position to illustrate the matter of a woman's marriage. Other human affairs should also follow this principle. For example, if someone is close to a powerful person, although there is support from afar, they dare not go forward hastily, and are instead bullied by the nearby strong person. They can only wait until the situation changes before they can meet the distant support. From this we can see that all things can take this as an image, not only limited to matters of men and women. The images of yin and yang and male and female in each line should all be understood in this way.

六三：即鹿無虞，惟入于林中。君子幾，不如舍，往吝。三既近五而無寇難，四雖比五，其志在初，不妨已路，可以進而無屯邅也。見路之易，不揆其志，五應在二，往必不納，何異無虞以從禽乎？雖見其禽而無其虞，徒入于林中，其可獲乎？幾，辭也。夫君子之動，豈取恨辱哉！故不如舍，“往吝，窮也”。

The text says: The third line, six three, chases a deer in the mountains but lacks a forest keeper to guide, and will only end up foolishly entering the woods. A gentleman in this situation should not pursue, for going forward will surely bring regret. Wang Bi's commentary explains: The sixth line three is close to the ninth line five, and is not troubled by strong enemies; the sixth line four, although adjacent to the ninth line five, has its heart on the first line nine, and does not hinder the path of the sixth line three. Therefore, the sixth line three could proceed without hesitation. Yet it only sees the path as smooth, without considering the intentions of the other party—the ninth line five is meant for the sixth line two, and the sixth line three's going forward will not be accepted. This is no different from chasing game without a forest keeper to lead, and foolishly entering the woods, how could one possibly capture anything? "Ji" here is a particle. A gentleman taking action would not willingly invite blame and humiliation. Therefore, it is better to give up, which aligns with the Image Commentary saying "going forward brings regret, indicating a dead end."

[疏]“六三”至“舍往吝”。○正義曰：“即鹿無虞”者，即，就也。虞謂虞官，如人之田獵，欲從就於鹿，當有虞官助已，商度形勢可否，乃始得鹿，若無虞官，即虛入於林木之中，必不得虞，故云“唯入于林中”。此是假物為喻。今六三欲往從五，如就鹿也。五自應二，今乃不自揆度彼五之情納已以否，是“無虞”也。即徒往向五，五所不納，是徒入于林中。“君子幾，不如舍”者，幾，辭也。夫君子之動，自知可否，豈取恨辱哉！見此形勢，即不如休舍也。言六三不如舍此求五之心勿往也。“往吝”者，若往求五，即有悔吝也。

Kong Yingda explains the passage from "Six in the Third" to "Shě Wǎng Lìn" in the text. The "Justice" says: "If one chases a deer without a guardian," "chase" means to approach, and "guardian" refers to the official in charge of mountains and marshes. Just as a person hunting deer wants to approach the deer, he needs the guardian to help him assess whether the terrain is suitable, only then can he possibly catch the deer. If there is no guardian, he would just blindly enter the forest and certainly get nothing, which is what is meant by "entering the forest alone." This is using an external example. Now, Six in the Third wants to go and follow Nine in the Fifth, just like a hunter chasing a deer. However, Nine in the Fifth was originally meant for Six in the Second. Six in the Third does not first consider whether Nine in the Fifth is willing to accept him, which is "without a guardian." Therefore, he goes to Nine in the Fifth in vain, and Nine in the Fifth does not accept him, which is like blindly entering the forest. The saying "a gentleman is cautious, but it is better to give up" means that "cautious" is a particle. When a gentleman takes action, he knows clearly whether it is feasible or not. How would he willingly bring himself into blame or disgrace? Recognizing this situation, it is better to stop, meaning that Six in the Third should not give up his desire to follow Nine in the Fifth and should not go. The phrase "going leads to regret" means that if he goes to follow Nine in the Fifth, he will bring about regret and trouble.

○注“見路之易，不揆其志”。○正義曰：“見路之易，不揆其志”者，三雖比四，四不害已，身夫屯邅，是路之平易，即意欲向五而不預先揆度五之情意納已以否，是“無虞”也。獵人先遣虞官商度鹿之所有，猶若三欲適五，先遣人測度五之情意。幾為語辭，不為義也。知此“幾”不為事之幾微，凡“幾微”者，乃從無向有，其事未見，乃為“幾”也。今“即鹿無虞”，是巳成之事，事巳顯者，故不得為幾微之義。

The explanation of Wang Bi's comment on the phrase "see the road is easy, but not consider its intention" states that the sixth line in the third position, although adjacent to the sixth line in the fourth position, is not harmed by it, and there are no obstacles, hence the road is smooth. However, it is eager to align with the ninth line in the fifth position without first assessing whether the ninth line is willing to accept it. This is called "no worry." Just as hunters send scouts to find where the deer are, the sixth line in the third position, wanting to align with the ninth line in the fifth position, should also send someone to investigate the intentions of the ninth line. Here, "ji" is merely a particle with no actual meaning. It can be concluded that "ji" does not refer to "subtle signs of things." Whenever "ji" refers to "subtle signs," it means the beginning of something, when things are not yet apparent. But in the case of "ji lu wu yu," the situation is already clear and evident, so it cannot be interpreted as "subtle signs."

《象》曰：“即鹿無虞”，以從禽也。君子舍之，“往吝”窮也。[疏]正義曰：“即鹿無虞，以從禽”者，言即鹿當有虞官，即有鹿也，若無虞官，以從逐於禽，亦不可得也。“君子舍之，往吝窮”者，君子見此之時，當舍而不往。若往則有悔吝窮苦也。

The Image Commentary says: "To pursue a deer without a虞官" means to chase wild animals without guidance. A gentleman refrains from pursuing because going forward will lead to regret and hardship. Kong Yingda's commentary explains: "To pursue a deer without a虞官, is to chase wild animals." This means that pursuing a deer should be done with the assistance of a虞官, who is responsible for hunting; without the虞官, one cannot obtain the deer. "The gentleman abandons it, going forward brings regret and hardship" means that when a gentleman sees this situation, he should abandon the pursuit; if he insists on going forward, he will encounter regret and hardship.

六四：乘馬班如，求婚媾，往吉，無不利。二雖比初，執貞不從，不害巳志者也。求與合好，往必見納矣。故曰“往吉，無不利”。[疏]正義曰：六四應初，故“乘馬”也。慮二妨巳路，故初時班如旋也。二既不從於初，故四求之為婚，必得媾合，所以“往吉，無不利”。《象》曰：求而往，明也。見彼之情狀也。[疏]正義曰：言求初而往婚媾，明識初與二之情狀，知初納巳，知二不害巳志，是其明矣。

The text says: The sixth line in the fourth position, moving like a horse circling, goes forward to seek a marriage, and going there will result in good fortune, with nothing being disadvantageous. Wang Bi's commentary explains: Although the sixth line in the second position is adjacent to the first line of nine, it remains loyal and does not follow the first line of nine, which does not hinder the wish of the sixth line in the fourth position; the sixth line in the fourth position goes to seek a good relationship with the first line of nine, and going there will certainly be accepted, hence it is said 'going brings good fortune, nothing is disadvantageous.' Kong Yingda's commentary explains: The sixth line in the fourth position corresponds with the first line of nine, so it is called 'riding a horse'; it initially circled around because it was concerned that the sixth line in the second position would block its way. Since the sixth line in the second position does not follow the first line of nine, the sixth line in the fourth position going to seek a relationship with the first line of nine will certainly result in a successful marriage, hence 'going brings good fortune, nothing is disadvantageous.' The Image Commentary says: To go forward after careful consideration is wise. Wang Bi's commentary says: Because it clearly understands the true situation of the other party. Kong Yingda's commentary explains: The sixth line in the fourth position goes to seek a marriage with the first line of nine and successfully marries because it clearly understands the situation of the first line of nine and the sixth line in the second position, knowing that the first line of nine will accept it and that the sixth line in the second position will not hinder its wish, which is its wise action.

九五：屯其膏，小貞吉，大貞凶。處屯難之時，居尊位之上，不能恢弘博施，無物不與，拯濟微滯，亨於群小，而繫應在二，屯難其膏，非能光其施者也。固志同好，不容他間，小貞之吉，大貞之凶。[疏]“九五屯其膏”至“大貞凶”。○正義曰：“屯其膏”者，“膏”謂膏澤恩惠之類，言九五既居尊位，當恢弘博施，唯繫應在二，而所施者褊狹，是“屯難其膏”。“小貞吉，大貞凶”者，貞，正也。出納之吝謂之有司，是小正為吉。若大人不能恢弘博施，是大正為凶。○注“固志同好，不容他間”。○正義曰：“固志同好，不容他間”者，間者，廁也。五應在二，是堅固其志，在於同好，不容他人間廁其間也。《象》曰：“屯其膏”，施未光也。

The text says: The fifth line, nine, is blocked and unable to descend; keeping to a small correct path brings good fortune, but keeping to a great correct path brings misfortune. Wang Bi's commentary explains: The fifth line is in a time of difficulty and hardship, occupying the supreme position, which should be to widely distribute grace and give without limit, helping the weak and blocked, so that all below may prosper. However, it is preoccupied with the corresponding line six two, accumulating grace and unable to descend, thus failing to expand its giving. It holds firm to its aspirations and is devoted to its preference, not allowing others to intervene, so keeping to a small path brings good fortune, but keeping to a great path brings misfortune. The following is Kong Yingda's explanation of the passage from "Nine Five blocks its grace" to "Great uprightness brings misfortune." The "Justice" says: What is meant by "blocking its grace" is that "grace" refers to grace and kindness; since the fifth line is in a position of honor, it should widely distribute and benefit all, but instead it is attached only to six two, limiting the scope of its giving, thus accumulating grace. What is meant by "small uprightness brings good fortune, great uprightness brings misfortune" is that "uprightness" means correct. The "Analects of Confucius · Yao Says" says: "Being stingy in taking in and giving out is called the officials," referring to the petty officials who only attend to details of income and expenditure. This "small uprightness" may still be considered good fortune; but if one is a great person yet fails to widely give grace, then this "great uprightness" becomes misfortune. The following is the explanation of Wang Bi's statement "firm in its aspirations, devoted to its preference, not allowing others to intervene." The "Justice" says: "Interference" means to insert. The fifth line is corresponding to six two, being firm in its aspirations and devoted to its preference, not allowing others to intervene. The "Image Commentary" says: "Blocking its grace" means that the grace has not yet been expanded.

上六：乘馬班如，泣血漣如。處險難之極，下無應援，進無所適，雖比於五，五屯其膏，不與相得，居不獲安，行無所適，窮困闉厄，無所委仰，故“泣血漣如”。[疏]正義曰：處險難之極，而下無應援，若欲前進，即無所之適，故“乘馬班如”，“窮困闉厄，無所委仰”，故“泣血漣如”。《象》曰：“泣血漣如”，何可長也？[疏]正義曰：“何可長”者，言窮困泣血，何可久長也？

The text says: The sixth line at the top, the horse moves in a circle without advancing, weeps blood continuously, and flows tears endlessly. Wang Bi's commentary explains: The sixth line at the top is at the peak of danger, with no corresponding support below, and no place to go forward; although it is adjacent to the fifth line, the fifth line is accumulating blessings, and does not align with it. Living in such a situation brings no peace, moving brings no way forward, thus being in a state of hardship and blockage, with no support or reliance, hence "weeping blood and tears flowing endlessly." Kong Yingda's commentary explains: The sixth line at the top is at the extreme of danger, with nothing below to support it, wanting to advance but having nowhere to go, hence "the horse moves in a circle"; as Wang Bi said, "in a state of extreme difficulty and blockage, with no place to rely on," hence "weeping blood and tears flowing endlessly." The Image Commentary says: Weeping blood and tears flowing endlessly, how can such a situation last long? Kong Yingda's commentary explains: The phrase "how can it last long" means that when one is in such a state of hardship that they weep blood, how can they endure for long?

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。“筮”，筮者決疑之物也。童蒙之來求我，欲決所惑也。決之不一，不知所從，則復惑也。故初筮則告，再、三則瀆。瀆，蒙也。能為初筮，其唯二乎？以剛處中，能斷夫疑者也。

The Hexagram "Meng" has the Lower Trigram Kan (Water) and the Upper Trigram Gen (Mountain). The Hexagram Statement says: "Meng, smooth and unimpeded. It is not I who seek the ignorant child, but the ignorant child who seeks me. If he asks once, I will tell him; if he asks repeatedly, it is a violation, and violation means no more answers." Wang Bi's commentary explains: "The term 'shì' refers to a method of resolving doubts. The ignorant child comes to seek guidance, hoping to dispel his confusion. If the answer is not singular, he will not know which to follow, thus becoming more confused. Therefore, if he asks once, I will clearly answer him; if he asks repeatedly, it becomes a violation. Violation is the very nature of ignorance. Among all the lines in this hexagram, only the line Nine in the Second is capable of bearing the responsibility of the first divination." This line, with its strong and vigorous virtue, resides in the middle of the Lower Trigram, making it the one capable of resolving doubts for others.

[疏]“蒙亨”至“瀆則不告”。○正義曰：蒙者，微昧闇弱之名。物皆蒙昧，唯原亨通，故云“蒙、亨”。“匪我求童蒙，童蒙求我”者，物既闇弱而意原亨通，即明者不求於闇，即匪我師德之高明往求童蒙之闇，但闇者求明，明者不諮於闇，故云“童蒙求我”也。“初筮告”者，初者，發始之辭；筮者，決疑之物。童蒙既來求我，我當以初始一理剖決告之。“再三瀆，瀆則不告”者，師若遲疑不定，或再或三，是褻瀆，瀆則不告。童蒙來問，本為決疑，師若以廣深二義再三之言告之，則童蒙聞之，轉亦瀆亂，故不如不告也。自此以上，解“蒙亨”之義。順此上事，乃得“亨”也。故“亨”文在此事之上也。不云“元”者，謂時當蒙弱，未有元也。

The "Zhenyi" states: "Meng" refers to the state of being obscure, confused, and lacking knowledge. All things are still in a state of confusion and only hope for smoothness, hence it is said "Meng, Xing." The phrase "It is not I who seek the child of ignorance, but the child of ignorance who seeks me" means that since all things are confused and wish for smoothness, the wise one will not seek the ignorant one. Instead, the ignorant one comes to seek the wise one. The wise one does not ask the ignorant one, hence it is said "the child of ignorance seeks me." "Chu shi gao" means that "chu" refers to the beginning, and "shi" is a method to decide doubts. When the child of ignorance comes to seek guidance, the teacher should explain with the initial principle he has determined. "Zai san du, du ze bu gao" means that if the teacher hesitates and repeats the same explanation again and again, it becomes a form of disrespect, and when there is disrespect, the teacher will no longer explain. The child of ignorance comes to ask questions in order to resolve doubts. If the teacher explains both broad and profound meanings repeatedly, the child of ignorance will become more confused, so it is better not to explain. All of this explains the meaning of "Meng Xing." By following these principles, one can achieve smoothness, hence the hexagram statement places the word "Xing" at the beginning. The hexagram does not mention "Yuan," because at this time of confusion and weakness, it is not yet appropriate to mention "Yuan."

○注“初筮告”。○正義曰：“初筮則告”者，童蒙既來求我，我當以初心所念所筮之義，一理而剖告之。“再三則瀆，瀆，蒙也”者，若以棄此初本之意，而猶豫遲疑，岐頭別說，則童蒙之人，聞之褻瀆而煩亂也。故“再三則瀆，瀆，蒙也”。“能為初筮，其唯二乎”者，以《彖》云“初筮告，以剛中”者，剛而得中故知是二也。

The "Justice" commentary explains Wang Bi's annotation of the section "Initial Divination Tells." It says that Wang Bi explains "initial divination tells" to mean that since the child in confusion has come to seek guidance, one should present the meaning derived from the first thought and the initial hexagram, offering a single, clear interpretation. Regarding "repeating the divination is a form of disrespect, disrespect means confusion," it means that if one abandons the original intention, hesitates, and starts anew with a different interpretation, the child in confusion will feel neglected and confused, hence "repeating the divination is a form of disrespect, disrespect means confusion." As for "those who can do initial divination, it is only the second line," this is because the "Commentary on the Judgment" states "initial divination tells, because it is strong and central," indicating that it refers specifically to the second line, nine in the second.

利貞。“蒙”之所利，乃利正也。夫明莫若聖，昧莫若蒙。蒙以養正乃聖功也。然則養正以明，失其道矣。[疏]“利貞”。○正義曰：貞，正也。言蒙之為義，利以養正，故《彖》云“蒙以養正”，乃“聖功也”。若養正以明，即失其道也。○注“然則養正以明失其道”。○正義曰：“然則養正以明，失其道”者，言人雖懷聖德，若隱默不言，人則莫測其淺深，不知其大小，所以聖德彌遠而難測矣。若彰顯其德，苟自發明，即人知其所為，識其淺深。故《明夷》注云“明夷蒞眾，顯明於外，巧所避”是也。此卦，《繫辭》皆以人事明之。

The Hexagram Statement also says: "It is advantageous to maintain uprightness." Wang Bi's commentary explains: The advantage of the Hexagram of "Obstinacy" lies in maintaining uprightness. To make this clear, there is no one clearer than a sage; to be in a state of confusion and ignorance, there is no one more confused than a child in ignorance. Cultivating uprightness within a state of confusion and ignorance is the practice that leads to the attainment of the sage's virtue. Conversely, if one tries to cultivate uprightness by displaying cleverness, then one loses the proper way. The following is Kong Yingda's explanation of the two characters "利贞." The "Justice" says: "Zhen" means uprightness. The meaning of the Hexagram of "Obstinacy" is that it is advantageous to cultivate uprightness, so the Commentary on the Judgment says "Obstinacy is the way to cultivate uprightness," which is truly "the virtue of the sage." If one tries to cultivate uprightness by displaying cleverness, then one departs from the right path. The following is Kong Yingda's explanation of Wang Bi's commentary on the sentence "Then cultivating uprightness by means of clarity loses the way." The "Justice" says: Wang Bi's explanation of this sentence is that even if a person possesses the virtue of a sage, as long as he remains silent and does not reveal himself, others cannot measure his depth or discern his magnitude, and thus the virtue of the sage becomes even more profound and difficult to fathom. If one displays his virtue and expresses himself freely, others will know what he is doing and be able to discern his depth. Therefore, in his commentary on the Hexagram of "Darkness over the Sun," Wang Bi says, "Darkness over the Sun governs the people, displaying clarity externally, cleverness is avoided," which is exactly the meaning of this. This hexagram, the Great Treatise discusses it all in terms of human affairs.

《彖》曰：蒙，山下有險，險而止，蒙。退則困險，進則閡山，不知所適，蒙之義也。[疏]正義曰：“山下有險”者，坎在艮下，是山下有險。艮為止，坎上遇止，是險而止也。恐進退不可，故蒙昧也。此釋蒙卦之名。“蒙，亨”，以亨行，時中也。時之所願，惟願“亨”也。以亨行之，得“時中”也。[疏]正義曰：疊“蒙亨”之義，言居“蒙”之時，人皆願“亨”。若以亨道行之於時，則得中也。故云“時中”也。

The Commentary on the Judgment says: The Hexagram of蒙 (Obstinacy), represents a mountain below a dangerous situation, encountering danger and stopping, which is called "蒙." Wang Bi's annotation explains: Retreating leads to danger, advancing is blocked by the mountain, and one does not know where to go, which is precisely the meaning of "蒙." Kong Yingda's commentary explains: The phrase "a mountain below a dangerous situation" is because the Hexagram of Kan (Water) is below the Hexagram of Gen (Mountain), with Kan representing danger and Gen representing a mountain, thus forming a mountain below a dangerous situation. The virtue of Gen is to stop, and when Kan meets this stopping, it becomes "danger and stopping." Since one is afraid to advance and cannot, and afraid to retreat and cannot, one becomes trapped in ignorance. This passage explains the origin of the name of the Hexagram of蒙. The Commentary on the Judgment also says: "蒙,亨" (Obstinacy, smooth), because following the path of smoothness, one conforms to the middle way of the time. Wang Bi's annotation explains: At this time, people's desires are only for "smoothness"; following the path of smoothness leads to the attainment of "the middle of the time." Kong Yingda's commentary explains: This is explaining the phrase "蒙亨" (Obstinacy, smooth) by repeating and elaborating it. It means that when one is in a state of ignorance, everyone desires smoothness; if one can follow the path of smoothness at this time, it conforms to the middle way, hence it is said "the middle of the time."

“匪我求童蒙，童蒙求我”，志應也。“我”謂非“童蒙”者也。非“童蒙”者，即陽也。凡不識者求問識者，識者不求所告；闇者求明，明者不諮於闇。故《蒙》之為義，“匪我求童蒙，童蒙求我”也。童蒙之來求我，志應故也。[疏]正義曰：以童蒙闇昧之志，而求應會明者，故云“志應”也。

The Commentary on the Judgment says: "It is not I who seek the naive, but the naive who seek me." This is because the hearts of both parties are in harmony. Wang Bi's annotation explains that the "I" here refers to the party that is not "the naive," that is, the yang line. Those who do not understand seek instruction from those who do understand; those who understand do not seek to teach those who do not understand. Therefore, the meaning of the Hexagram of Enlightenment is "It is not I who seek the naive, but the naive who seek me." The naive come to seek me because their hearts are in harmony. Kong Yingda's commentary explains that the naive, with their dull minds, seek to connect with those who are enlightened, thus the Commentary on the Judgment says "the hearts are in harmony."

初筮告，以剛中也。謂二也。二為眾陰之主也，無剛失中，何由得初筮之告乎？再、三瀆，瀆則不告。瀆，蒙也。蒙以養正，聖功也。[疏]正義曰：“再三瀆，瀆則不告。瀆，蒙”者，所以再三不告，恐瀆亂蒙者。自此以上，《彖》辭總釋“蒙亨”之義。“蒙以養正，聖功也”者，能以蒙昧隱默自養正道，乃成至聖之功。此一句釋經之“利貞”。

The Commentary on the Judgment says: Initially asking the oracle, it is told, because nine two is strong and firm and in the center. Wang Bi's commentary explains: This refers to nine two. Nine two is the main line to which all the yin lines are inclined; if it is not strong and firm and not in the center, how could it bear the responsibility of informing the initial divination? The Commentary on the Judgment then says: Repeated questioning is a desecration, and when there is desecration, the oracle does not respond; desecration is ignorance. To contain and nurture the correct path through ignorance is the achievement of the sage's virtue. Kong Yingda's commentary explains: What is meant by "repeated desecration, desecration then no response. Desecration is ignorance," is that repeated questioning leads to no response, to prevent the ignorant person from becoming even more confused. All of these are the Commentary on the Judgment's overall explanation of the meaning of "Meng亨." What is meant by "Meng to nurture the correct, the sage's achievement" is that one can nurture the correct path in ignorance and silence, thus achieving the virtue of the sage; this sentence explains the "beneficial to be firm" in the Hexagram Statement.

《彖》曰：山下出泉，蒙。山下出泉，未知所適，蒙之象也。[疏]正義曰：山下出泉，未有所適之處，是險而止，故蒙昧之象也。君子以果行育德。“果行”者，初筮之義也。“育德”者，養正之功也。[疏]正義曰：君子當發此蒙道，以果決其行，告示蒙者，則“初筮之義”。“育德”謂隱默懷藏，不自彰顯，以育養其德。“果行”、“育德”者，自相違錯，若童蒙來問，則果行也，尋常處眾則育德，是不相須也。

Here the original text reads 「The Image Commentary says」, but according to the style of the text, it should be the Great Image section of the Image Commentary. The Image Commentary states: mountains with springs flowing out from beneath them, this is the image of the Hexagram of Enlightenment. Wang Bi's commentary explains: springs flowing out from beneath the mountain, yet not knowing where they should flow, this is the image of confusion. Kong Yingda's commentary explains: springs flowing out from beneath the mountain, without a place to go, this corresponds to the hexagram's virtue of danger and stopping, hence it is the image of confusion. The Image Commentary continues: the superior person thus acts decisively and cultivates his virtue. Wang Bi's commentary explains: what is meant by 'decisive action' is the meaning of 'first divination' where clarity is conveyed; what is meant by 'cultivating virtue' is the practice of nurturing the correct path. Kong Yingda's commentary explains: the superior person should open the way of confusion, act decisively, and clearly inform those in confusion, which is the meaning of 'first divination'. 'Cultivating virtue' refers to being silent and concealed, not self-promoting, in order to nurture one's virtue. 'Decisive action' and 'cultivating virtue' seem to be contradictory: when the child of confusion comes to seek guidance, one must act decisively; when living among people, one should cultivate virtue in silence. These two do not need to be used at the same time.

初六：發蒙，利用刑人，用說桎梏，以往吝。處蒙之初，二照其上，故蒙發也。蒙發疑明，刑說當也。“以往吝”，刑不可長。[疏]“初六”至“以往吝”。正義曰：“發蒙”者，以初近於九二，二以陽處中，而明能照闇，故初六以能發去其蒙也。“利用刑人，用說桎梏”者，蒙既發去，無所疑滯，故利用刑戮於人，又利用說去罪人桎梏，以蒙既發去，疑事顯明，刑人說桎梏皆得當。在足曰桎，在手曰梏。《小雅》云：“杻謂之梏，械謂之桎。”“以往吝”者，若以正道而往，即其事益善矣；若以刑人之道出往，往之即有鄙吝。

The text says: The first line of the hexagram, "Initial Six," enlightens the confused, is suitable for punishing people and releasing their shackles; but if this continues unchecked, there will be regret and hardship. Wang Bi's commentary explains: "Initial Six" is at the beginning of confusion, and "Nine in the Second" is above it, shining over it, thus enabling the confusion to be enlightened. Once confusion is dispelled and doubts are clarified, punishment and release can be properly applied. As for "regret and hardship," it means that punishment should not be applied indefinitely. Kong Yingda's commentary on the text from "Initial Six" to "regret and hardship" follows. The "Justice" says: "Enlightening the confused" refers to the fact that "Initial Six" is close to "Nine in the Second," which is a strong yang in the center, capable of illuminating darkness. Therefore, "Initial Six" uses it to enlighten and remove its own confusion. "Suitable for punishing people and releasing their shackles" means that once confusion is removed and doubts are cleared, it is appropriate to punish people and release the shackled. This is because confusion has been dispelled and doubts are clear, so punishment and release can be properly applied. The foot restraint is called "zhi," and the hand restraint is called "gu." The "Small Er Ya" says: the hand restraint is called "gu," and the foot restraint is called "zhi." As for "regret and hardship," it means that if one follows the correct path, things will improve; but if one continues to use punishment alone, it will lead to regret and hardship.

《象》曰：“利用刑人”，以正法也。刑人之道，道所惡也。以正法制，故刑人也。[疏]正義曰：且刑人之道乃賊害於物，是道之所惡，以利用刑人者，以正其法制，不可不刑矣。故刑罰不可不施於國，鞭撲不可不施於家。案：此經刑人、說人二事，《象》直云“利用刑人”一者，但舉刑重故也。

The Image Commentary says: "It is beneficial to use punishment on people" in order to correct the laws. Wang Bi's commentary explains that using punishment on people is inherently harmful to people and is detested by the Way; however, because it is necessary to correct the laws, punishment must be used. Kong Yingda's commentary explains that using punishment on people is ultimately an act of harming the people and is detested by the righteous path; hence, the statement "It is beneficial to use punishment on people" is made to rectify the laws, which cannot be avoided. Therefore, punishment cannot be avoided in the state, and beatings and punishments cannot be avoided in the family. Note: The text of this line mentions both "punishing people" and "persuading people," but the Image Commentary only refers to "it is beneficial to use punishment on people," because it only highlights the more significant aspect.

九二：包蒙吉，納婦吉，子克家。以剛居中，童蒙所歸，包而不距則遠近咸至，故“包蒙吉”也。婦者，配巳而成德者也。體陽而能包蒙，以剛而能居中，以此納配物莫不應，故“納婦吉”也。處於卦內，以剛接柔，親而得中，能幹其任，施之於子，克家之義。[疏]“九二”至“子克家”。正義曰：“包”謂包含，九二以剛居中，童蒙悉來歸己，九二能含容而不距，皆與之決疑，故得吉也。九二以剛居中，陰來應之。“婦”謂配也，故納此匹配而得吉也。此爻在下體之中，能包蒙納婦，任內理中，幹了其任，即是子孫能克荷家事，故云“子克家”也。○注“親而得中”。○正義曰：“親而得中”者，言九二居下卦之中央，上下俱陰，以己之兩陽迎接上下二陰，陰陽相親，故云“親而得中”也。“能幹其任”者，既能包蒙，又能納匹，是能幹其任。

The text says: The second line, nine two, if it can include the confused and ignorant, it will be auspicious; if it can take a wife, it will be auspicious; the children can shoulder the family affairs. Wang Bi's commentary explains: Nine two, with a yang strength in the central position, is the object to which the childish and confused turn; it can include without rejecting, so people from far and near come to rely on it, hence 'inclusive of confusion is auspicious'. The term 'wife' refers to someone who matches with oneself and together completes virtue; nine two, though essentially yang, can include the confused, and with its strong and vigorous nature, can be in the central position, using such virtue to accept a spouse, and all things respond, hence 'accepting a wife is auspicious'. It is located in the middle of the lower trigram, using yang to connect with yin, being close and in the middle, capable of fulfilling its duties; applying this meaning to the children, it refers to the children being able to shoulder the family affairs. The following is Kong Yingda's explanation of the text from 'nine two' to 'children can shoulder the family affairs'. The 'Justice' says: 'Include' means to contain. Nine two, with yang strength in the central position, the childish and confused all turn to it; nine two can include without rejecting, and resolve each one's doubts, thus obtaining auspiciousness. Nine two, with yang strength in the central position, the yin lines come to correspond with it; 'wife' refers to the spouse, so accepting this spouse brings auspiciousness. This line is in the middle of the lower trigram, capable of including confusion and accepting a spouse, managing internal affairs and handling the middle path, performing duties properly, which is like the children being able to shoulder family affairs, hence 'children can shoulder the family affairs'. The following is an explanation of Wang Bi's comment 'close and in the middle'. The 'Justice' says: 'Close and in the middle' means that nine two is in the central position of the lower trigram, with both above and below being yin lines. It uses its own yang strength to welcome the two yin lines above and below, yin and yang being close, hence 'close and in the middle'. 'Capable of fulfilling its duties' means that it can include confusion and accept a spouse, which is exactly being capable of fulfilling its duties.

《象》曰：“子克家”，剛柔節也。[疏]正義曰：以陽居於卦內，接待群陰，是剛柔相接，故克幹家事也。六三：勿用取女。見金夫，不有躬，無攸利。童蒙之時，陰求於陽，晦求於明，各求發其昧者也。六三在下卦之上，上九在上卦之上，男女之義也。上不求三而三求上，女先求男者也。女之為體，正行以待命者也。見剛夫而求之，故曰“不有躬”也。施之於女，行在不順，故“勿用取女”，而“無攸利”。

The Image Commentary says: "The son can manage the family," because the strong and the gentle interact with each other. Kong Yingda's commentary explains that nine two, with a yang line in the middle of the hexagram, receives the many yin lines, which is the interaction between the strong and the gentle, so it can take on the responsibility of family affairs. The text also says: "Do not take this woman." She loses herself by following a wealthy and powerful man at the first sight, which brings no benefit. Wang Bi's commentary explains that during the time of childlike ignorance, the yin seeks help from the yang, and the dark seeks help from the bright, each trying to enlighten their own ignorance. Six three is at the top of the lower trigram, and nine at the top is at the top of the upper trigram. The two have the meaning of a man and a woman being matched. However, nine at the top does not seek six three, but six three goes to seek nine at the top, which becomes the woman going to seek the man. The proper way for a woman is to be upright and wait for the man to come to her. Now, she immediately follows a strong man, so it is said she "does not have her own body," unable to preserve herself. For a woman, her actions are not in accordance with the proper way, so "do not take this woman," and "there is no benefit."

[疏]“六三”至“無攸利”。○正義曰：“勿用取女”者，女謂六三，言勿用取此六三之女。所以不須者，此童蒙之世，陰求於陽，是女求男之時也。“見金夫”者，謂上九以其剛陽，故稱“金夫”。此六三之女，自往求見“金夫”。女之為禮，正行以待命而嫁。今先求於夫，是為女不能自保其躬，固守貞信，乃非禮而動，行既不順，若欲取之，無所利益，故云“不有躬，無攸利”也。《象》曰：“勿用取女”，行不順也。[疏]正義曰：釋“勿用取女”之義。所以勿用取此女者，以女行不順故也。

The "Justice" states: The phrase "do not take a wife" refers to the sixth line in the third position, meaning one should not marry the woman represented by this line. The reason for not taking her as a wife is that she is in the time of childish innocence, when the yin seeks help from the yang, that is, when a woman seeks a man. The phrase "seeing the noble man" refers to the ninth line at the top, who possesses the quality of yang, thus called the "noble man." The woman in the third line, however, goes to seek out the "noble man" on her own. According to the proper conduct of a woman, she should maintain propriety and wait for the man to propose before marrying. Now she goes ahead to seek the man, which shows that she is not able to preserve herself and uphold chastity, and her actions are not in accordance with propriety. Since her actions are not harmonious, if one were to marry her, there would be no benefit, hence the statement "without self-restraint, there is no benefit." The "Image Commentary" says: "Do not take a wife" because her behavior is not in harmony with the way. Kong Yingda explains this as an interpretation of the meaning of "do not take a wife" — one should not marry this woman because her behavior is not in accordance with propriety.

六四：困蒙，吝。獨遠於陽，處兩陰之中，闇莫之發，故曰“困蒙”也。困於蒙昧，不能比賢以發其志，亦以鄙矣，故曰“吝”也。[疏]正義曰：此釋六四爻辭也。六四在兩陰之中，去九二既遠，無人發去其童蒙，故曰困於蒙昧而有鄙吝。《象》曰：“困蒙”之吝，獨遠實也。陽稱實也。[疏]“《象》曰”至“獨遠實也”。○正義曰：“獨遠實”者，實謂九二之陽也。九二以陽，故稱實也。六三近九二，六五近上九，又應九二，唯此六四既不近二，又不近上，故云“獨遠實也”。○注“陽實也”。○正義曰：陽主生息，故稱實。陰主消損，故不得言實。

The text says: The fourth line, six four, is confined by ignorance, and there is regret and hardship. Wang Bi's commentary explains: The fourth line is the furthest from the yang line, and is sandwiched between two yin lines. It is dark and no one can open the way for it, so it is called "confined by ignorance." Being confined by ignorance and unable to approach a virtuous person to enlighten one's mind is indeed very foolish, so it is called "hardship." Kong Yingda's commentary explains: This is explaining the line statement of the fourth line. The fourth line is between two yin lines and is far away from nine two. No one can remove its ignorance, so it is said to be confined by ignorance and have hardship. The Image Commentary says: "Confined by ignorance" has regret and hardship because it is alone far away from the solid line. Wang Bi comments: A yang line is called "solid." Below is Kong Yingda's commentary on the part of the Image Commentary from "The Image says" to "alone far from the solid." The "Justice" says: The term "alone far from the solid" refers to the "solid" as nine two, the yang line. Nine two is yang, so it is called "solid." Six three is close to nine two, six five is close to the top nine and corresponds with nine two. Only six four is neither close to nine two nor to the top nine, so it is said "alone far from the solid." Below is the commentary on Wang Bi's statement "yang is solid." The "Justice" says: Yang is the master of growth and increase, so it is called "solid"; yin is the master of reduction and loss, so it cannot be called "solid."

六五：童蒙吉。以夫陰質居於尊位，不自任察而委於二，付物以能，不勞聰明，功斯克矣，故曰“童蒙吉”。[疏]正義曰：言六五以陰居於尊位，其應在二，二剛而得中，五則以事委任於二，不勞巳之聰明，猶若童稚蒙昧之人，故所以得吉也。《象》曰：“童蒙”之吉，順以巽也。委物以能，不先不為，“順以巽也”。[疏]“《象》曰”至“順以巽也”。正義曰：“順以巽也”，釋童蒙之吉，巽以順也，猶委物於二。順謂心順，巽謂貌順。故褚氏云：“順者，心不違也。巽者，外跡相卑下也。”○注“委物以能”至“順以巽也”。○正義曰：“委物以能”，謂委付事物與有能之人，謂委二也。“不先不為”者，五雖居尊位，而專委任於二，不在二先而首唱，是順於二也。“不為”者，謂不自造為，是委任二也。不先於二，是心順也；不自造為，是貌順也。

The text says: The fifth line, which is yin, is like a child who is still naive, and it is auspicious. Wang Bi's commentary explains: The fifth line, being yin and weak, occupies a position of honor, does not assert its own wisdom, but entrusts matters to nine two, allowing capable people to handle them, without using its own intelligence, thus achieving success, hence it is said "naive child is auspicious." Kong Yingda's commentary explains: The fifth line, being a yin line in a position of honor, corresponds to nine two. Nine two is strong and upright, occupying the central position. Therefore, the fifth line entrusts government affairs to nine two, without using its own intelligence, like a naive child, hence it is auspicious. The Image Commentary says: "Naive child" is auspicious because it is obedient in heart and respectful in appearance. Wang Bi's commentary explains: Entrusting matters to capable people, not taking the lead, nor acting on one's own initiative, this is "obedient and respectful." Below is Kong Yingda's commentary on the part of the Image Commentary from "The Image says" to "obedient and respectful." The "Justice" says: "Obedient and respectful" explains the reason for the auspiciousness of "naive child" — "respectful" means respectful and obedient, like entrusting matters to nine two. "Obedient" refers to inner obedience, "respectful" refers to external humility. Therefore, Chu Zhong said: "Obedient" means not going against, "respectful" means being humble in outward behavior. Below is the commentary on Wang Bi's explanation from "entrusting matters to capable people" to "obedient and respectful." The "Justice" says: "Entrusting matters to capable people" means entrusting matters to capable people, that is, to nine two. "Not taking the lead and not acting on one's own initiative" means that although the fifth line is in a position of honor, it solely entrusts matters to nine two, not taking the lead in initiating matters before nine two, which is obedience to nine two; "not acting on one's own initiative" means not acting independently, still meaning entrusting matters to nine two. Not taking the lead before nine two is inner obedience; not acting on one's own initiative is external humility.

上九：擊蒙，不利為寇，利禦寇。處蒙之終，以剛居上，能擊去童蒙，以發其昧者也，故曰“擊蒙”也。童蒙原發而已能擊去之，合上下之願，故莫不順也。為之捍禦，則物咸附之。若欲取之，則物咸叛矣，故“不利為寇，利禦寇”也。[疏]正義曰：處蒙之終，以剛居上，能擊去眾陰之蒙，合上下之願，故莫不順從也。若因物之來即欲取之而為寇害，物皆叛矣，故“不利為寇”也。若物從外來，為之捍禦，則物咸附之，故“利用禦寇”也。《象》曰：利用禦寇，上下順也。[疏]正義曰：所宜利為物禦寇者，由上下順從故也。言此爻既能發去眾蒙，以合上下之願，又能為之禦寇，故上下彌更順從也。

The text says: The line at the top (Upper Nine), strikes away ignorance; it is not suitable to act as an invading aggressor, but is appropriate to defend others against aggressors. Wang Bi's commentary explains: Upper Nine is at the end of the hexagram of "Obstinacy." With a yang line in the upper position, it can strike away the ignorance of the young and enlighten their confusion, hence it is called "Striking away Ignorance." The young naturally desire enlightenment, and Upper Nine is precisely able to remove their ignorance, thus aligning with the wishes of both above and below, so there is no opposition. If Upper Nine were to take advantage of the people's submission to seize control and impose harm, the people would all rebel, hence "Not suitable to be an aggressor, but suitable to defend against aggressors." Kong Yingda's commentary explains: Upper Nine is at the end of the hexagram of "Obstinacy." With a yang line in the upper position, it can remove the ignorance of the many yin lines, aligning with the wishes of both above and below, so there is no opposition. If one were to take advantage of the people's submission to seize control and impose harm, the people would all rebel, hence "Not suitable to be an aggressor." If external forces invade, Upper Nine defends the people, and the people all submit to it, hence "Suitable to defend against aggressors." The Image Commentary says: It is suitable to defend against aggressors because both above and below are in harmony. Kong Yingda's commentary explains: Upper Nine is suitable to defend against aggressors because both above and below are in harmony. This means that this line can remove the people's ignorance, align with the wishes of both above and below, and defend them against external threats, so both above and below are even more in harmony.

乾下坎上。需：有孚，光亨貞吉，利涉大川。[疏]正義曰：此需卦繫辭也。“需”者，待也。物初蒙稚，待養而成，無信即不立，所待唯信也，故云“需有孚”，言《需》之為體，唯有信也。“光亨貞吉”者，若能有信，即需道光明物得亨通，於正則吉，故云“光亨貞吉”也。“利涉大川”者，以剛健而進，即不患於險，乾德乃亨，故云“利涉大川”。《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。謂五也，位乎天位，用其中正，以此待物，需道畢矣，故“光亨貞吉”。

The hexagram "Need" has the lower trigram Qian (Heaven) and the upper trigram Kan (Water). The hexagram statement says: "Need" means to wait with sincerity, with brightness and smoothness, to maintain uprightness and gain good fortune, and it is favorable to cross a great river. Kong Yingda's commentary explains: this is the hexagram statement of "Need." "Need" means waiting. All things are in their initial stage, immature and needing nourishment to mature; without sincerity, they cannot stand firm. What is being waited for is the character "xin" (sincerity), so it says "Need with sincerity." This means the essence of the hexagram "Need" lies entirely in "xin." The phrase "bright, smooth, uprightness, and good fortune" means that if there is sincerity, the way of waiting becomes bright, all things can be smooth, and maintaining uprightness brings good fortune, hence "bright, smooth, uprightness, and good fortune." The phrase "favorable to crossing a great river" means that with the virtue of strength and perseverance, one does not fear obstacles. The virtue of Qian (Heaven) thus becomes smooth, hence "favorable to crossing a great river." The Commentary on the Judgment says: "Need" means waiting, because obstacles are in front. Being strong and vigorous without falling into difficulties, its meaning does not lead to hardship. "Need with sincerity, bright, smooth, uprightness, and good fortune" is because it is in the position of Heaven and can maintain uprightness and balance. Wang Bi's annotation explains: this refers to the line nine five. It is in the position of the Son of Heaven, using the virtue of uprightness and balance to deal with external things, thus the way of waiting is complete, hence "bright, smooth, uprightness, and good fortune."

[疏]“彖曰需須也”至“以正中也”。○正義曰：此釋需卦繫辭。需，須也。“險在前”者，釋需卦之名也，是需待之義，故云“需，須也”。“險在前”，釋所以需待由險難在前，故有待乃進也。“剛健而不陷，其義不困窮矣”者，解需道所以得亨，由乾之剛健，前雖遇險而不被陷滯，是其需待之義，不有困窮矣，故得“光亨貞吉”，由乾之德也。“需有孚，光亨貞吉，位乎天位以正中”者，此疊出需卦繫辭，然後釋之也。言此需體非但得乾之剛彊而不陷，又由中正之力也。以九五居乎天子之位，又以陽居陽，正而得中，故能有信，光明亨通而貞吉也。剛健而不陷，只由二象之德，位乎天位以正中，是九五之德也。凡卦之為體，或直取象而為卦德者，或直取爻而為卦德者，或以兼象兼爻而為卦德者，此卦之例是也。

Kong Yingda explains in the "Justice" section that this passage interprets the Hexagram Statement of the "Need" hexagram. "Need" means waiting. The phrase "danger is ahead" explains the origin of the name of the "Need" hexagram—since danger is present, waiting is necessary, hence "Need" means "to wait." The statement "danger is ahead" indicates why waiting is required, because danger lies ahead and waiting for the right time is necessary before proceeding. The phrase "the strong and upright do not fall into peril, its meaning is not to be in困境 or destitution" explains why waiting leads to success. This is because the lower trigram is Qian (Heaven), which is strong and upright, and although there is danger ahead, it does not cause entrapment, which is the essence of waiting, thus avoidingpredicament and destitution, hence achieving "bright success, firmness, and good fortune." This is due to the virtue of Qian. The statement "Need with sincerity, bright success, firmness, and good fortune, being in the position of Heaven and upright in the center" first reiterates the Hexagram Statement and then explains it: the nature of the "Need" hexagram is not only that it has the virtue of Qian's strength without falling into peril, but also relies on the virtue of being upright and centered. The fifth line, nine five, is in the position of the Son of Heaven and has a yang line in a yang position, thus being both upright and centered, hence possessing sincerity, bright success, firmness, and good fortune. "The strong and upright do not fall into peril" refers to the virtue of the two trigrams, while "being in the position of Heaven and upright in the center" refers to the virtue of the fifth line. Generally, the nature of a hexagram may be established directly by the trigrams, directly by a particular line, or by both the trigrams and the lines—this hexagram is an example of the latter.

○注“謂五也”至“光亨貞吉”。○正義曰：“需道畢矣”者，凡需待之義先須於信，後乃光明亨通於物而貞吉，能備此事，是須道終畢。五即居於天位，以陽居尊，中則不偏，正則無邪。以此待物，則所為皆成，故“需道畢矣”。

The Commentary explains Wang Bi's annotation from "this refers to the number five" to "light and prosperous, correct and auspicious." The "Justice" says: Wang Bi explains "the way of waiting is complete" to mean that the essence of waiting involves sincerity and trust first, then being able to illuminate and communicate with all things while maintaining correctness and achieving auspiciousness; when these aspects are all present, the way of waiting is complete. The ninth line, which occupies the position of the Son of Heaven, holds a Yang line in a noble position, is centered without bias, and is correct without deviation. Using such virtue to deal with external matters, all things will succeed, hence it is said "the way of waiting is complete."

利涉大川，往有功也。乾德獲進，往輒亨也。[疏]“利涉大川往有功也”。○正義曰：釋“利涉大川”之義，以乾剛健，故行險有功也。○注“乾德”至“亨也”。○正義曰：前云“剛健而不陷”，此云“往有功”，剛健即“乾”也。故“乾”德獲進，往而有功，即是往輒亨通也。此雖釋“利涉大川”，兼釋上“光亨”之義，由是“光亨”乃得“利涉大川”，故於利涉大川乃明亨也。

The Commentary on the Judgment says: "It is advantageous to cross great rivers," meaning that going forward will surely result in success. Wang Bi's annotation explains: The virtue of the Heaven Trigram is able to advance, thus achieving smooth progress with one movement. The following is Kong Yingda's explanation of the phrase "It is advantageous to cross great rivers, going forward will have success." The "Justice" says: This explains the meaning of "It is advantageous to cross great rivers" — because the lower trigram is Heaven, which is strong and vigorous, thus enabling success in crossing dangerous waters. The following explanation of Wang Bi's annotation from "The virtue of Heaven" to "smooth progress" is provided by the "Justice." It says: Previously, the Commentary on the Judgment discussed "strong and vigorous yet not falling into difficulties," and here it discusses "going forward and achieving success." The term "strong and vigorous" refers to Heaven. Therefore, the virtue of Heaven is able to advance, and going forward results in success, which means smooth progress with one movement. This sentence, although explaining "It is advantageous to cross great rivers," also simultaneously explains the meaning of the previous phrase "bright and smooth." Because of "bright and smooth," it is possible to "cross great rivers," so in the phrase "It is advantageous to cross great rivers," the principle of "smooth progress" is briefly mentioned.

《象》曰：雲上於天，需，君子以飲食宴樂。童蒙已發，盛德光亨，飲食宴樂，其在茲乎！[疏]“《象》曰”至“飲食宴樂”。○正義曰：坎既為險，又為雨，今不言險雨者，此象不取險難之義也。故不云“險”也。雨是巳下之物，不是須待之義，故不云“雨”也。不言天上有云，而言“雲上於天”者，若是天上有云，無以見欲雨之義，故云“雲上於天”。若言“雲上於天”，是天之慾雨，待時而落，所以明“需”大惠將施而盛德又亨，故君子於此之時“以飲食宴樂”。

The Image Commentary says: Clouds rising in the sky, this is the hexagram of Waiting; thus, the gentleman calmly waits for the right time in feasting and enjoyment. Wang Bi's commentary explains: When the young and naive have been enlightened, great virtue shines through and is unimpeded, and the joy of feasting and enjoyment is probably at this time. Below is Kong Yingda's explanation of the part from "The Image says" to "feasting and enjoyment" in the Image Commentary. The "Justice" says: The hexagram Kan can be taken as representing danger or rain; here, however, neither "danger" nor "rain" is mentioned, because this image does not signify danger, so it is not called "danger"; and rain is something that has already fallen, which does not fit the meaning of "waiting," so it is not called "rain." Instead of saying "clouds in the sky," it says "clouds rising to the sky," because if it were said that there are clouds in the sky, the meaning of rain about to fall would not be apparent; but by saying "clouds rising to the sky," it shows that rain is about to fall and is waiting for the right time, thus indicating that the great grace of the hexagram of Waiting is about to be implemented and great virtue is again unimpeded, so the gentleman at this time "feasts and enjoys" and calmly waits.

初九：需于郊，利用恆，無咎。居需之時，最遠於難，能抑其進以遠險待時，雖不應幾，可以保常也。[疏]正義曰：但難在於坎，初九去難既遠，故待時在於郊。郊者是境上之地，亦去水遠也。“利用恆，無咎”者，恆，常也，遠難待時以避其害，故宜利保守其常，所以無咎，猶不能見幾速進，但得無咎而已。《象》曰：“需于郊”，不犯難行也。“利用恆無咎”，未失常也。[疏]正義曰：“不犯難行”者，去難既遠，故不犯難而行，“未失常”者，不敢速進，遠難待時，是未失常也。

The text says: The first line, "Initial Nine," is in the wilderness waiting, suitable for maintaining constancy, without fault. Wang Bi's commentary explains: "Initial Nine" is in a time of waiting, farthest from danger, able to restrain itself from advancing rashly, thus avoiding danger and waiting for the right opportunity; although it cannot act promptly when the opportunity arises, it can preserve the constant way. Kong Yingda's commentary explains: danger is in the upper trigram Kan, and "Initial Nine" is farthest from danger, so it waits in the wilderness. "Jiao" refers to the border of the state, just as it is far from water. What is meant by "favorable for constancy, without fault" is that "constancy" refers to the constant way; by staying away from danger and waiting for the right opportunity to avoid harm, it is suitable to maintain the constant way, thus without fault. Although it cannot act promptly when the opportunity arises, it can still avoid fault. The "Image Commentary" says: "Waiting in the wilderness" means not facing danger; "favorable for constancy, without fault" means not losing the constant way. Kong Yingda's commentary explains: "Not facing danger" is because it is far from danger, thus not taking risks; "not losing the constant way" means it does not rush forward, avoids danger, and waits for the right opportunity, thus not losing the constant way.

九二：需于沙，小有言，終吉。將近於難，故曰“需于沙”也。不至致寇，故曰“小有言”也。近不逼難，遠不後時，履健居中，以待其會，雖“小有言”，以吉終也。[疏]正義曰：沙是水傍之地，去水漸近，待時於沙，故難稍近。雖未致寇，而“小有言”以相責讓。“近不逼難，遠不後時”，但“履健居中，以待要會”，雖小有責讓之言，而終得其吉也。《象》曰：“需于沙”，衍在中也。雖“小有言”，以終吉也。[疏]正義曰：“需于沙衍在中”者，衍謂寬衍，去難雖近，猶未逼於難，而寬衍在其中也，故“雖小有言，以吉終也”。

The text says: Nine in the Second Line, waiting on the sand, has slight verbal blame, but ultimately attains good fortune. Wang Bi's commentary explains: Nine in the Second Line gradually approaches danger, hence "waiting on the sand"; it has not yet attracted strong enemies, so it only mentions "a little verbal blame." It is not close enough to be forced into danger, nor far enough to miss the opportunity. It maintains firm strength and occupies the central position, waiting for the convergence of the right moment. Although there is "a little verbal blame," it ultimately ends in good fortune. Kong Yingda's commentary explains: Sand is a place by the water, closer to the water than before, waiting on the sand for the right time, so danger is gradually approaching. Although it has not yet attracted enemies, there is already some minor verbal criticism. As Wang Bi said, "not close enough to be forced into danger, nor far enough to miss the opportunity," it merely "maintains firm strength and occupies the central position, waiting for the convergence of the right moment," hence although there is some minor criticism, it ultimately ends in good fortune. The Image Commentary says: "Waiting on the sand," because the spacious area is within it; although "a little verbal blame," it ultimately attains good fortune. Kong Yingda's commentary explains: what is meant by "waiting on the sand and spaciousness is within it," "spaciousness" refers to roominess; although close to danger, it has not yet been forced by danger, there is still some roominess within, hence "although a little verbal blame, it ends in good fortune."

九三：需于泥，致寇至。以剛逼難，欲進其道，所以招寇而致敵也。猶有須焉，不陷其剛。寇之來也，自我所招，敬慎防備，可以不敗。[疏]正義曰：泥者，水傍之地，泥溺之處，逼近於難，欲進其道，難必害已。故致寇至，猶且遲疑而需待時，雖即有寇至，亦未為禍敗也。

The text says: The Third Line, in the mud waiting, invites the arrival of strong enemies. Wang Bi's commentary explains: The Third Line, with a yang yang force approaching danger, wishes to promote its own aspirations, thus inviting strong enemies and rivals. However, it still waits, not losing its strong virtue. The coming of strong enemies is due to its own actions; as long as it remains respectful and cautious, and takes strict precautions, it will not suffer defeat. Kong Yingda's commentary explains: "Mud" refers to the land by the water, a place of sinking; the Third Line approaches danger yet still wishes to advance its own aspirations, so danger will surely harm itself, thus inviting strong enemies. However, it still hesitates and waits for the right moment, so even though strong enemies arrive, it does not lead to disaster.

《象》曰：“需于泥”，災在外也。白我致寇，敬慎不敗也。[疏]正義曰：“災在外”者，釋“需于泥”之義，言為“需”雖復在泥，泥猶居水之外，即災在身外之義，未陷其剛之義，故可用“需”以免。“自我致寇，敬慎不敗”者，自，由也，由我欲進而致寇來，已若敬慎，則不有禍敗也。

The Image Commentary says: "Waiting in the mud" means that disaster is still outside. Here, the original text "bai wo zhi kou" should be read as "zi wo zhi kou," with "bai" interpreted as "zi," meaning that disaster is brought about by oneself. As long as one is respectful and cautious, there will be no failure. Kong Yingda's commentary explains that "disaster is outside" clarifies the meaning of "waiting in the mud" — although one is in the mud, the mud is still outside the water, meaning that disaster is still outside oneself and has not yet overwhelmed one's strong virtue, so one can still use the method of waiting to avoid disaster. "Self-inflicted disaster, respect and caution lead to no failure" means that "self" is the cause; because I wanted to advance, I invited strong enemies. As long as I am respectful and cautious, I will not suffer disaster or failure.

六四：需于血，出自穴。凡稱血者，陰陽相傷者也。陰陽相近而不相得，陽欲進而陰塞之，則相害也。穴者，陰之路也，處坎之始，居穴者也。九三剛進，四不能距，見侵則闢，順以聽命者也，故曰“需于血，出自穴”也。[疏]“六四需于血出自穴”。○正義曰：“需于血”者，謂陰陽相傷，故有血也。九三之陽而欲上進，此六四之陰而塞其路，兩相妨害，故稱“血”。言待時於血，猶待時於難中也。“出自穴”者，穴即陰之路也，而處坎之始，是居穴者也。三來逼己，四不能距，故出此所居之穴以避之，但順以聽命而得免咎也，故《象》云“需于血，順以聽命”也。

The text says: The sixth line four is waiting in the midst of blood, emerging from the hole. Wang Bi's commentary explains: Whenever the term "blood" is mentioned, it refers to the mutual injury between yin and yang. Yin and yang are close to each other but do not harmonize; yang advances while yin blocks it, thus causing mutual harm. "Hole" refers to the passage of yin; line six four is located at the beginning of the Kan trigram, which is exactly the position of someone residing in the hole. Line nine three, being strong and advancing, is unable to be resisted by line six four. Upon encountering pressure, line six four retreats, yielding and obeying, hence it is said "waiting in blood, emerging from the hole." Below is Kong Yingda's explanation of the phrase "waiting in blood, emerging from the hole." The "Justice" states: "Waiting in blood" refers to the mutual injury between yin and yang, thus resulting in blood. Line nine three's yang wishes to advance, while line six four's yin blocks its path, causing mutual obstruction, hence it is called "blood." Waiting in blood signifies waiting in peril. "Emerging from the hole" refers to "hole" being the passage of yin; line six four is at the beginning of the Kan trigram, which is exactly the position of someone residing in the hole. Line nine three approaches and pressures, and line six four cannot resist, so it leaves the hole to avoid it, yielding and obeying, thus avoiding blame. Therefore, the Image Commentary says "waiting in blood, yielding and obeying."

○注“凡稱血者”至“出自穴也”。○正義曰：“凡稱血”者，陰陽相傷者也，即坤之上六“其血玄黃”是也。“穴者陰之路也”者，凡孔穴穿道，皆是幽隱，故云“陰之路也”。“處坎之始，居穴”者，坎是坎險，若處坎之上，即是出穴者也，處坎之始，是居穴者也。但易含萬象，此六四一爻，若以戰鬥言之，其出則為血也；若以居處言之，其處則為穴也。穴之與血，各隨事義也。

The Justification explains that Wang Bi's commentary on the passage from "凡称血者" to "出自穴也" discusses the concept of "blood" as representing injury between yin and yang, with the example given from the "Kun" hexagram's sixth line, "其血玄黄" (its blood is black and yellow). Wang Bi explains that "穴者阴之路也" (a hole is the path of yin) because all holes and passages are deep and hidden, thus belonging to yin. He further explains "处坎之始，居穴" (being in the beginning of Kan, residing in a hole) because Kan represents danger; if one is at the upper position of Kan, they are already out of the hole; if at the beginning of Kan, they are still within the hole. However, the "Zhou Yi" encompasses all phenomena. Regarding the sixth line of the hexagram, if viewed from the perspective of conflict, its action is expressed as "blood"; if viewed from the perspective of dwelling, its location is expressed as "hole." The imagery of "blood" and "hole" varies according to the context of the matter being discussed.

《象》曰：“需于血”，順以聽也。九五：需于酒食，貞吉。“需”之所須，以待達也。已得天位，暢其中正，無所復須，故酒食而已獲“貞吉”也。[疏]正義曰：“需于酒食貞吉”者，五既為需之主，已得天位，無所復需，但以需待酒食以遞相宴樂而得貞吉。《象》曰：“酒食貞吉”，以中正也。[疏]正義曰：釋“酒食貞吉”之義，言九五居中得正，“需”道亨通，上下無事也。

The Image Commentary says: "Waiting in blood" indicates following and obeying orders. The text also says: the fifth line, nine five, waits in the midst of wine and food, maintaining uprightness and achieving good fortune. Wang Bi's commentary explains: waiting is done in order to wait for the time of success; since nine five has already attained the position of the Son of Heaven, the virtue of being in the center and upright has already been fully expressed, so there is nothing more to wait for, and thus he can calmly enjoy wine and food, thereby achieving "uprightness and good fortune." Kong Yingda's commentary explains: the phrase "waiting in wine and food brings uprightness and good fortune" refers to the fact that nine five, as the main line of the hexagram of Waiting, has already attained the position of the Son of Heaven and has nothing more to wait for, so he calmly enjoys wine and food, thus achieving "uprightness and good fortune." The Image Commentary says: "waiting in wine and food brings uprightness and good fortune" because it is in the center and has attained uprightness. Kong Yingda's commentary explains: this is explaining the meaning of "waiting in wine and food brings uprightness and good fortune" — nine five is in the center and has attained the upright position, the way of waiting has already become smooth, and both above and below are safe and peaceful.

上六：入于穴，有不速之客三人來，敬之，終吉。六四所以“出自穴”者，以不與三相得而塞其路，不闢則害，故不得不“出自穴”而闢之也。至於上六，處卦之終，非塞路者也。與三為應，三來之已，乃為己援，故無畏害之闢，而乃有入穴之固也。三陽所以不敢進者，須難之終也。難終則至，不待召也。己居難終，故自來也。處無位之地，以一陰而為三陽之主，故必敬之而後終吉。

The text says: The sixth line at the top, the yao enters the cave; there are three guests who come without being invited. They are treated with respect, and in the end, good fortune is obtained. Wang Bi's commentary explains: The reason why the fourth line, six, needs to "come out of the cave" is because it does not harmonize with the third line, nine, and blocks its path. If it does not retreat, it will suffer, so it must leave the cave to avoid harm. When it reaches the sixth line at the top, it is at the end of the entire hexagram and is not the one blocking the way. It harmonizes with the third line, nine, and the coming of the third line is actually assistance for itself. Therefore, there is no need to fear harm and avoid it; instead, it can reside safely in the cave and gain firmness. The three yang lines in the lower trigram dare not advance because they are waiting for the end of danger. Once the danger is over, they come on their own, without needing to be summoned. The sixth line at the top is located at the end of danger, so the three yang lines come naturally. The sixth line is in a position without an official post, and as a yin line, it is the master of the three yang lines. Therefore, it must be treated with respect, and only then can it ultimately achieve good fortune.

[疏]“上六”至“敬之終吉”。○正義曰：“上六入于穴”者，上六陰爻，故亦稱“穴”也。上六與三相應，三來之已，不為禍害，乃得為已援助，故上六無所畏忌，乃“入于穴”而居也。“有不速之客三人來”者，速，召也，不須召喚之客有三人自來。三人謂“初九”、“九二”、“九三”。此三陽務欲前進，但畏於險難，不能前進。其難既通，三陽務欲上升，不須召喚而自來，故云“有不速之客三人來”也。“敬之終吉”者，上六居無位之地，以一陰而為三陽之主，不可怠慢，故須恭敬此三陽，乃得終吉。

The "Justice" states: The phrase "the upper six enters the cave" refers to the upper six, which is a yin line, hence it is called "cave." The upper six corresponds with the nine in the third position. The nine in the third position approaches without causing harm, but instead provides support, so the upper six has no fear and enters the cave to reside. The phrase "three uninvited guests come" refers to "speed" meaning to summon; guests who come without being summoned are three in number, referring to the initial nine, the nine in the second position, and the nine in the third position. These three yang lines originally intended to advance, but were unable to proceed due to fear of danger; once the danger is resolved, the three yang lines all move upward without being summoned, hence it is said "three uninvited guests come." The phrase "reverence will ultimately bring good fortune" refers to the upper six being in a position without official status, yet acting as the master of the three yang lines. It cannot be careless, so it must show reverence to these three yang lines in order to ultimately achieve good fortune.

《象》曰：不速之客來，“敬之終吉”，雖不當位，未大失也。處無位之地，不當位者也。敬之則得終吉，故雖不當位，未大失也。[疏]正義曰：“雖不當位未大失”者，釋“敬之終吉”之義。言已雖不當位，而以一陰為三陽之主，若不敬之，則有凶害。今由己能敬之，雖不當位，亦未有大失，言初時雖有小失，終久乃獲吉，故云“未大失”也。且《需》之一卦，須待難通，其於六爻，皆假他物之象以明人事，待通而亨，須待之義。且凡人萬事，或有去難遠近，須出須處，法此六爻，即萬事盡矣，不可皆以人事曲細比之。《易》之諸爻之例，並皆放此。

The Image Commentary says: When a guest comes without being invited, "respecting him will ultimately lead to good fortune"; although the position is not appropriate, there is no great mistake. Wang Bi's commentary explains: The sixth line at the top is in a position without an official post, which is called "not in the right position"; being respectful to the guest leads to good fortune, so even though it is not in the right position, there is no great error. Kong Yingda's commentary explains: The phrase "although not in the right position, there is no great mistake" is to explain the meaning of "respecting him will ultimately lead to good fortune" — although the sixth line at the top is not in the right position, it is a yin line serving three yang lines; if it does not show respect, there will be misfortune. Now, because it shows respect, even though it is not in the right position, there is no great mistake. This means that although there may be minor errors at first, the end will be auspicious, so it is said "no great mistake." Furthermore, the hexagram of Need throughout discusses waiting for the resolution of danger, and all six lines use external symbols to explain human affairs: when the danger is resolved, things become smooth, which is the meaning of "waiting." All human affairs, some are far from danger, some are close to danger, some should go out, some should stay, by following the six lines, the principles of all things are included, there is no need to compare each line with trivial human affairs. The general principles of all lines in the Zhou Changes should be understood in this way.