The Image Above: The Earthly Trigram

地勢坤，君子以厚德載物。本義 地，坤之象，亦一而已。故不言重，而言其勢之順，則見其高下相因之無窮，至順極厚，而無所不載也。程傳 坤道之大猶乾也，非聖人孰能體之，地厚而其勢順傾，故取其順厚之象。而云“地勢坤”也，君子觀坤厚之象，以深厚之德，容載庶物。

The Great Image Commentary says: The form of the earth is smooth and yielding, so the gentleman takes it as a model, using his deep and profound virtue to carry and support all things. Zhu Xi's "Basic Meaning" says: Earth represents the image of Kūn, and it is only one, so it does not mention repetition, but only describes its smooth and yielding form; thus showing that it is continuous and unending, with high and low parts connected in succession, reaching the utmost in smoothness and thickness, and therefore able to carry all things. Cheng Yi's "Yichuan Commentary on the Changes" says: The great nature of the Kūn path is the same as that of the Qian path; such a profound understanding is not something ordinary people can grasp. Since the earth is both thick and its trend is smooth and yielding, it is taken as the image of "the earth's trend is Kūn." The gentleman sees the image of Kūn's thickness and thus uses his deep virtue to carry and support all things.

集說 《朱子語類》云：高下相因只是順，然唯其厚，所以高下只管相因去，只見得它順。若是薄底物，高下只管相因，則傾陷了，不能如此之無窮矣。君子體之，唯至厚為能載物。

The collected interpretations cite Master Zhu's words from the "Classical Sayings" saying: high and low depend on each other continuously, which is precisely the meaning of "smoothness"; however, only because it is thick can it continue to depend on each other in this way, appearing smooth. If it were something thin, such layer upon layer of high and low would collapse quickly, and could not extend endlessly like the earth. The gentleman understands this, and thus knows that only when something is extremely thick can it support all things.

林氏希元曰：“地勢坤”，言地勢順也。於此就見其厚，故“君子以厚德載物”，蓋坤之象為地，重之又得《坤》焉。則是地之形勢，高下相因，頓伏相仍，地勢之順，亦唯其厚耳。不厚，則高下相因便傾陷了，安得如此之順。唯其厚，故能無不持載，故君子厚德以承載天下之物。夫天下之物多矣，君子以一身任天下之責。群黎百姓，倚我以為安。鳥獸昆蟲草木，亦倚我以為命。使褊心涼德，其何以濟，而天下之望於我者亦孤矣。

Collecting interpretations cite Lin Xi Yuan's view: "The earth is坤" means the earth's form is smooth and follows the natural order. From this smoothness, its thickness is evident, so it follows with "the gentleman uses thick virtue to carry all things." The image of坤 is the earth, and when it is repeated, it is still坤, meaning the earth's form is high and low in succession, rising and falling continuously. The reason the earth's form is smooth is because it is thick. If it were not thick, such high and low succession would collapse, and there would be no such smoothness. Because it is thick, nothing can be too heavy for it to carry. Therefore, the gentleman should use thick virtue to carry all things under heaven. There are so many things in the world; the gentleman shoulders the responsibility of the whole world: the common people rely on me for stability, birds, beasts, insects, grass, and trees also rely on me for survival. If one's heart is narrow-minded and one's virtue is cold and thin, what can one use to accomplish these things? The expectations of the people would then be in vain.

履霜堅冰，陰始凝也，馴致其道，至堅冰也。程傳 “陰始凝”而為霜，漸盛則至於“堅冰”。小人雖微，長則漸至於盛，故戒於初。“馴”，謂習。習而至於盛。習，因循也。

The Small Image Commentary says: Treading on frost indicates that hard ice is coming, as the yin energy is just beginning to condense. Following this path step by step, one reaches the hard ice. Cheng Yi's Commentary on the Changes says: When yin energy first condenses into frost, it gradually increases and becomes hard ice. Small people start off weak, but once they grow, they gradually become powerful, so the warning is given already in the first line. "Xun" means practice; when practiced over time, it reaches its peak.the so-called practice means continuing along the same path without change.

集說 孔氏穎達曰：“馴”，猶狎順也。若鳥獸馴狎然，言順其陰柔之道，習而不已，乃至“堅冰”也。於“履霜”而逆以“堅冰”為戒，所以防漸慮微，慎終於始。邱氏富國曰：《乾》韌九，《小象》釋之以“陽在下”。《坤》初六，《小象》釋之以“陰始凝”。聖人慾明九六之為陰陽，故於《乾》、《坤》之初畫言之。

Collective Commentary cites Kong Yingda's saying: "Tun" is like taming and familiarizing, similar to birds and beasts that have been raised and become accustomed, meaning following the path of yin and yang, becoming accustomed to it without stopping, thus reaching the state of solid ice. When one is just stepping on frost, one should take solid ice as a warning, which is to prevent small matters from growing into big ones, and to think through the outcome from the beginning. Collective Commentary also cites Qiu Fuguo's saying: In the first line of the Qian hexagram, the Small Image Commentary explains it as "Yang at the bottom"; in the first line of the Kun hexagram, the Small Image Commentary explains it as "Yin beginning to condense." The sage aims to clarify that nine and six represent yang and yin, so he specifically points this out in the first line of the Qian and Kun hexagrams (the original text "Renjiu" should be "Chujiu").

胡氏炳文曰：上六曰“其道窮也”，由初六順習其道，以至於窮耳，兩其“道字”具載始末，經曰“堅冰至”，要其終也。《傳》曰“至堅冰”，原其始也。六二之動，直以方也，不習無不利，地道光也。程傳 承天而動，“直以方”耳，“直方”則大矣。“直方”之義，其大無窮。地道光顯，其功順成，豈習而後利哉。

Collecting interpretations cite Hu Bingwen's statement: the line "its path is exhausted" in the upper sixth line refers to the initial sixth line following that path and becoming familiar with it until it reaches the end. The two instances of the word "path" cover the beginning and the end. The line statement says "solid ice has arrived," which is looking into its conclusion; the small image commentary says "the solid ice has reached," which is tracing back to its beginning. The small image commentary says: the action of the sixth line in the second position is upright and square; no practice is needed and there is no disadvantage, because the way of the earth is bright and expansive. Cheng Yi's commentary in Yichuan's Commentary on the Changes says: following heaven and moving, it is just "upright" added to "square"; being upright and square, it becomes great. The meaning of "upright and square" is great without limit. The way of the earth is bright and prominent, its function follows the principles naturally, how can it be that it is only beneficial after practice?

集說 王氏安石曰：六二之動者，六二之德，動而後可見也。因物之性而生之，是其“直’也。成物之形而不易，是其“方”也。王氏宗傳曰：《坤》之六二，以順德而處正位。六爻所謂盡地之道者，莫二若也，故曰“地道光也”。

Collective commentary cites Wang Anshi's view: what is meant by the movement of the Second line (Six in the Second) is that the virtue of the Second line must be activated in order to be seen. To nurture things according to their inherent nature is called its 'uprightness'; to complete the form of things without alteration is called its 'constancy'. Collective commentary also cites Wang Zong's explanation: in the Hexagram of Earth, the Second line (Six in the Second) resides in the correct position with virtuous conduct. Among the six lines, none surpasses the Second line in fulfilling the principles of the earth path, hence it is said 'the path of the earth shines'.

項氏安世曰：《乾》以九五為主爻，《坤》以六二為主爻。蓋二卦之中，唯此二爻既中且正。又五在天爻，二在地爻，正合乾坤之本義也。《乾》主九五，故於五言《乾》之大用，而九二止言乾德之美。《坤》主六二，故於二言坤之大用，而六五止言坤德之美。六二之“直”，即至柔而動剛也。六二之“方”，即至靜而德方也。其“大”，即“後得王而有常，含萬物而化光也”。其“不習無不利”，即“《坤》道其順乎，承天而時行”也。六二蓋全具坤德者。孔子懼人不曉六二何由兼有乾直，故解之曰：“六二之動，直以方也。”言坤動也剛，所以能直也。又懼人不曉六二何由無往不利，故又解之曰：“地道光也。”言地道主六二，猶《乾》之九五，言乃位乎天德也。

The collected interpretations cite Xiang Anshi's view that in the Qian hexagram, the main line is the nine in the fifth position, while in the Kun hexagram, the main line is the six in the second position. This is because among the six lines in both hexagrams, only these two lines are both central and correct. Moreover, the fifth line is the position of heaven, and the second line is the position of earth, which exactly corresponds to the original meaning of Qian and Kun. In the Qian hexagram, since the main line is the nine in the fifth position, the great use of Qian is explained on the fifth line, while the nine in the second position only discusses the beauty of Qian's virtue. In the Kun hexagram, since the main line is the six in the second position, the great use of Kun is explained on the second line, while the six in the fifth position only discusses the beauty of Kun's virtue. The "straightness" of the six in the second position is what the "Wenyan" refers to as the most gentle yet once moved it becomes strong. The "uprightness" of the six in the second position is what is meant by the most still and virtuous conduct being upright. Its "greatness" is expressed as "after obtaining the principal position, it has a constant nature, containing all things and transforming them into light." Its "without practice there is no disadvantage" is expressed as "the way of Kun is its smoothness, following heaven and acting in accordance with the right time." The six in the second position can be said to completely embody the virtue of Kun. Confucius feared that people would not understand why the six in the second position could possess the "straightness" of Qian, so he explained, "the movement of the six in the second position is straight and upright," meaning that when Kun moves, it immediately shows strength, thus becoming straight. He also feared that people would not understand why the six in the second position is beneficial in all directions, so he further explained, "the way of earth is bright," meaning that the way of earth is centered on the six in the second position, just as the Qian hexagram explains the nine in the fifth position as "occupying the position of heavenly virtue."

蔡氏清曰：地道是直方，地道之光是直方而大處，直方而大，即便“不習無不利”。葉氏爾瞻曰：直以方，看一以字。六二之動方矣，然由其存乎內者直，是以見乎外者方也。含章可貞，以時發也，或從王事，知光大也。

Collective Commentary cites Cai Qing's view: the earth's path is straight and square, and the great manifestation of the earth's path is a place that is straight, square, and great; being straight, square, and great naturally leads to "no adversity without practice." Collective Commentary also cites Ye Erzhan's view: "straight with square," one should pay attention to the character "yi" (with). The action of line six in the second is square, but because there is straightness within, what is manifested outside is square. The Small Image Commentary says, "contain brightness and be constant," meaning to wait for the right time to act; "or follow the king's affairs" indicates his insight is bright and extensive.

程傳 夫子懼人之守文而不達義也，又從而明之，言為臣處下之道，不當有其功善，必含晦其美，乃正而可常。然義所當為者，則以時而發，不有其功耳，不失其宜，乃以時也。非含藏終不為也，含而不為，不盡忠者也。“或從王事”，《象》只舉上句，解義則並及下文，它卦皆然。“或從王事”而能“無成有終”者，是其知之光大也。唯其知之光大，故能含晦。淺暗之人，有善惟恐人之不知，豈能“含章”也。

Cheng Yi in Yichuan's Commentary on the Changes says: Confucius feared that people would only cling to the literal meaning without understanding the principles, so he further explained it. As a subject or in a lower position, one should not take credit for the good things, but rather keep one's virtues hidden, which is considered correct and enduring. However, when it comes to matters of righteousness, one should still act according to the right timing, but not claim the credit. Not losing what is appropriate is called "acting in accordance with the right time." It is not that one should remain hidden and never act. If one hides and does nothing, that is not being loyal. The phrase "or follow the king's affairs" is only quoted in the Small Image, but when explaining the meaning, the following part is also included, following the same pattern in other hexagrams. Being able to "follow the king's affairs" and yet achieve "no success but a complete end" shows the breadth and clarity of one's insight. It is precisely because of this broad and clear insight that one can hold onto one's virtues. A shallow and dull person, fearing that others do not know of his good deeds, could never "conceal his brilliance."

集說 呂氏祖謙曰：《傳》云唯其知之光大，故能含晦。此極有意味，尋常人慾含 王氏申子曰：含非含藏終不發也，待時而後發也。“或從王事”而能“無成有終”者，必其知之光大也。淺暗者有善唯恐人不知，豈能含晦哉！

Collected Sayings cites Lü Zuxian's statement: Yichuan's Commentary on the Changes says, "It is only because his knowledge is bright and expansive that he can conceal and hide." These words are very meaningful; ordinary people wish to conceal — the original text here is missing some characters. Collected Sayings also cites Wang Shenzi's statement: the term "contain" does not mean to hide and never reveal, but rather to wait for the right moment to act. One who can "follow the king's affairs" and achieve "no success but a proper end" must certainly have broad and bright insight. A shallow and dark-minded person, upon having a bit of merit, would fear others not knowing about it, how could he possibly contain it?

括囊無咎，慎不害也。程傳 能慎如此，則無害也。黃裳元吉，文在中也。本義 文在中而見於外也。程傳 黃中之文，在中不過也。內積至美而居下，故為“元吉”。集說 谷氏家傑曰：“黃裳”，是中德之發為文治也。《象》又推本於在中，謂文豈由外襲者哉！文德實具於中故也。中具於內曰“黃中”，中見於外曰“黃裳”。文在中乃闇然之章，不顯之文也，即美在其中意。

The Small Image Commentary says: "The bag is tied up, no harm will come." This is because of being cautious, thus avoiding harm. Cheng Yi's Commentary on the Changes says: when one is cautious to this extent, there will be no calamity. The Small Image Commentary says: "The yellow undergarment brings great good fortune." This refers to virtue hidden within. Zhu Xi's Commentary says: virtue is contained within but also expressed outwardly. Cheng Yi's Commentary on the Changes says: the yellow color in the center refers to virtue that is contained within but not excessive; possessing extremely beautiful virtue while being in a low position, thus it is called "great good fortune." The Collected Commentary cites Gu Jiajie's saying: "Yellow undergarment" refers to virtue in the center being expressed as cultural governance. The Small Image Commentary further traces back to the concept of "being in the center," meaning that the cultural virtue does not come from outside, but is inherently present in the heart. Virtue present within is called "yellow in the center," and virtue expressed outwardly is called "yellow undergarment." Virtue contained in the center is a kind of subdued yet luminous virtue, not showing off, which is the meaning of "beauty lies within" as mentioned in the Wenyan.

龍戰于野，其道窮也。程傳 陰盛至於窮極，則必爭而傷也。集說 趙氏汝楳曰：《乾》曰“亢龍有悔，窮之災也。”《坤》曰“龍戰于野，其道窮也”。《乾》至上而窮則災，《坤》至上而窮則戰，戰則不止於悔。

The Small Image Commentary says: "The dragon fights in the wild," because its path has reached its end. Cheng Yi's Commentary on the Changes says that when yin is at its extreme, it must contend, resulting in mutual destruction. The collected interpretations cite Zhao Ru Mei's statement: The Qian hexagram discusses "the dragon at the peak is regretful, which is the calamity of reaching the extreme," while the Kun hexagram discusses "the dragon fights in the wild, which is the extreme of its path." When Qian reaches the top line, it reaches its extreme, resulting in calamity; when Kun reaches the top line, it reaches its extreme, resulting in conflict. Once conflict arises, it is no longer just a matter of regret.

用六永貞，以大終也。本義 初陰後陽，故曰“大終”。程傳 陰既貞固不足，則不能永終，故“用六”之道，利在盛大於終。能大於終，乃“永貞”也。集說 荀氏爽曰：陽欲“無首”，陰以“大終”。

The Small Image Commentary says: "With all sixes, maintain perseverance." This concludes with the idea of great completion. Zhu Xi's "Basic Meaning" states that initially it is yin, but later it becomes yang, so it is called "great completion." Cheng Yi's "Yichuan Commentary on the Changes" explains that yin is inherently insufficient in firmness and perseverance, so it cannot sustain matters permanently. Therefore, the principle of "using all sixes" is beneficial in the concluding phase, allowing for grandeur. To see grandeur in the concluding phase is what is meant by "perpetual perseverance." The collected interpretations cite Xun Shuang's statement that yang should be "without a beginning," while yin should be "great completion."

程氏迥曰：《乾》以元為本，所以“資始”。《坤》以貞為主，所以“大終”。《朱子語類》云：陽為大，陰為小，陰皆變為陽，所謂“以大終”也，言始小而終大也。俞氏琰曰：《坤》體本小，變為《乾》則其用大，故曰“以大終也”。

Collecting interpretations cite Cheng Xiong's statement: The hexagram Qian uses "Yuan" as its fundamental principle, thus being able to "initiate creation"; the hexagram Kun uses "Zhen" as its main principle, thus being able to "greatly conclude". Collecting interpretations cite Master Zhu's "Collected Sayings": Yang numbers are large, Yin numbers are small. Six Yin lines entirely turning into Yang is called "great conclusion", meaning small at the beginning and great at the end. Collecting interpretations cite Yu Yan's statement: The nature of Kun is originally small, but after transforming into Qian, its function becomes great, hence it is said "great conclusion".

陸氏振奇曰：“元亨利貞”，雖《乾》、《坤》有同德，然《乾》重“元”，以元為統。《坤》重“貞”，以貞為安。程氏敬承曰：陽之極不為首，是“無首”也。陰之極“以大終”，是“無終也”。終始循環，變化無端，造化之妙固如此。

The collected interpretations cite Lu Zhenqi's statement: "The four virtues of 'originality, prosperity, benefit, and constancy' are shared by the hexagrams of Qian and Kun. However, the hexagram Qian emphasizes 'originality,' using originality to govern all; the hexagram Kun emphasizes 'constancy,' taking constancy as its foundation." The collected interpretations also cite Cheng Jingcheng's statement: when yang reaches its extreme, it does not have a beginning, which is called 'without a head'; when yin reaches its extreme, it 'ends in greatness,' meaning there is no fixed end. It cycles endlessly, with change having no beginning or end, and this is the profound mystery of nature.

雲雷屯，君子以經綸。本義 坎不言水而言云者，未通之意。“經綸”，治絲之事，經引之，綸理之也。《屯》 程傳 坎不云“雨”而云“雲”者，云為雨而未成者也，未能成雨，所以為《屯》。君子觀《屯》之象，經綸天下之事，以濟於屯難。經、緯、綸、緝，謂營為也。

The Great Image Commentary says: Clouds above and thunder below is the hexagram Zun; the gentleman takes it as a model to manage the affairs of the world. Zhu Xi's Commentary says: The trigram Kan does not refer to water but to clouds, because clouds represent something that has not yet become fully flowing. "Jinglun" originally refers to the act of managing silk threads: "Jing" means to straighten the threads, and "lun" means to arrange them smoothly. As for Zun, the original text here is missing. Cheng Yi's Yichuan Commentary on the Changes says: The trigram Kan does not refer to "rain" but to "clouds," because clouds are something that is about to become rain but has not yet become rain. Since it has not yet become rain, it is called Zun. When the gentleman sees the image of Zun, he goes forth to manage the affairs of the world, to relieve the difficulties of Zun. Jing, wei, lun, ji, all refer to the same kind of careful arrangement and management.

集說 李氏舜臣曰：坎在震上為《屯》，以雲方上升，畜而未散也。坎在震下為《解》，以雨澤既沛，無所不被也。故雷雨作者，乃所以散《屯》。而雲雷方興，則《屯》難之始也。項氏安世曰：經者立其規模，綸者糾合而成之，亦有艱難之象焉。經以象雷之震，綸以象云之合。

Collective commentary cites Li Shunshen's saying: When Kan is above Zhen, it is the hexagram Zun, because clouds are rising and gathering, yet have not dispersed; when Kan is below Zhen, it is the hexagram Jie, because rain has already descended abundantly, moistening everywhere. Thus, thunder and rain raging together are used to dissipate the gathering clouds; while thunder and clouds just beginning to rise mark the beginning of difficulty. Collective commentary also cites Xiang Anshi's saying: "Jing" represents establishing a framework, and "Lun" represents gathering threads to weave, and within this there is also an image of difficulty. "Jing" is used to symbolize the movement of thunder, and "Lun" is used to symbolize the gathering of clouds.

馮氏椅曰：雲雷方作而未有雨，有《屯》結之象。君子觀象以治世之《屯》，猶治絲者，既經之又綸之，所以解其結而使就條理也。吳氏澄曰：君子治世猶治絲，欲解其紛亂。《屯》之時，必欲解其鬱結也。

Collecting interpretations cite Feng Yi's view: clouds and thunder have just begun to arise but rain has not yet fallen, indicating an image of accumulated tension that remains unresolved. The gentleman observes this image to govern the world's accumulated difficulties, just as a silk weaver first threads the warp and then the weft, in order to untangle the knots and bring order. Collecting interpretations also cite Wu Cheng's view: the gentleman governing the world is like untangling silk, needing to resolve the tangled mess; when in a state of turmoil, one must certainly resolve the accumulated blockage.

雖磐桓，志行正也，以貴下賤，大得民也。程傳 賢人在下，時苟未利，“雖磐桓”未能遂往濟時之《屯》。然有濟屯之志，與濟屯之用，志在行其正也。九當屯難之時，以陽而來居陰下，為“以貴下賤”之象。方《屯》之時，陰柔不能自存，有一剛陽之才，眾所歸從也。更熊自處卑下，所以“大得民也”，或疑方《屯》於下，何有貴乎？夫以剛明之才，而下於陰柔，以能濟屯之才，而下於不能，乃“以貴下賤”也，況陽之於陰，自為貴乎！

The Small Image Commentary says: Although hesitating and not advancing, his aspiration is to promote the right path; with a noble status humbly placed beneath the lowly, he gains great popular support. Cheng Yi's Commentary on the Changes says: The virtuous person is in a low position, and if the situation is still not favorable, although he hesitates and remains, unable to directly go forward to relieve the difficulties of the time, he still has the aspiration to relieve the difficulties and the ability to do so. His aspiration is to promote the right path. The initial nine is in the time of difficulty, with a yang line coming to be beneath a yin line, which is the image of 'using nobility to humble the lowly.' In the time of difficulty, the weak and flexible persons cannot even protect themselves, but suddenly there appears a strong and yang material, and the people naturally follow and support him; and more so, since he is willing to place himself in a low position, thus 'gaining great popular support' (the original text 'geng xiong' should be 'geng neng'). Some people doubt: He himself is still in difficulty in a low position, how can he be considered noble? One should know that with a strong, vigorous, and enlightened talent, he is willing to be beneath the weak and flexible, and with a talent capable of relieving the difficulties, he is willing to be beneath those who are incapable. This is 'using nobility to humble the lowly'; and more so, since yang is inherently noble compared to yin.

集說 王氏弼曰：不可以進，故“磐桓”也。非為晏安棄成務也，故“雖磐桓，志行正也”。楊氏萬里曰：“磐桓”不進，豈真不為哉！居正有待，而其志未嘗不欲行其正也。故周公言“居貞”，而孔子言“行正”。

The collected interpretations cite Wang Bi's view: because the situation does not allow further progress, therefore it is said "to linger"; this is not due to seeking comfort and abandoning what should be done, hence it is said "although lingering, the will is upright." The collected interpretations also cite Yang Wanli's view: lingering without advancing, can it really mean unwillingness to act? He is maintaining correctness and waiting for the right moment, and his mind has never ceased thinking about promoting the right path. Therefore, the Duke of Zhou said in the line statement "to remain firm," and Confucius said in the Small Image Commentary "to act uprightly."

王氏申子曰：初“磐桓”有侍者，其志終欲行其正也。況當《屯》之時，陰柔者不能自存，有一陽剛之才，眾必從之以為主。而初又能“以貴下賤”，大得民心。在上者果能建之以為侯，則《屯》可濟矣，故利。胡氏炳文曰：《乾》、《坤》初爻，提出陰陽二字，此則以陽為貴，陰為賤，陽為君，陰為民，陰陽之義益嚴矣。

Collective commentary cites Wang Shenzi's explanation: The initial line, "Nine at the Beginning" is hesitant, indicating that he is waiting for something. His ultimate intention is to promote the right path. Moreover, during a time of difficulty, the weak and flexible cannot protect themselves. Once there is a strong and upright person, people will certainly follow him and regard him as their leader. Since the initial line can "humbly accept the lowly," he gains great popular support. If those in power truly appoint him as a marquis, the difficulty can be overcome, so the line statement says "it is advantageous." Collective commentary also cites Hu Bingwen's explanation: The first lines of the Qian and Kun hexagrams mark "yin" and "yang," but here yang is regarded as noble and yin as humble, yang as ruler and yin as people, making the distinction between yin and yang even clearer.

六二之難，乘剛也。十年乃字，反常也。程傳 六二居《屯》之時，而又“乘剛”，為剛陽所逼，是其患難也。至於十年，則難久必通矣。乃得反其常，與正應合也。十，數之終也。

The Small Image Commentary says: The hardship of line six in the second is due to its being above a strong line; the delay of ten years before marriage is returning to the normal course. Cheng Yi's Commentary on the Changes says: Line six in the second is in a time of difficulty, and it is 'riding on a strong line,' being pressed by the yang below, which is its hardship. After ten years, when the difficulty has lasted long enough, it must open up, thus returning to the normal course and uniting with the properly responding nine in the fifth. Ten is the end of the count.

即鹿無虞，以從禽也，君子舍之，往吝，窮也。程傳 事不可而妄動，以從欲也。“無虞”而“即鹿”，以貪禽也。當《屯》之時，不可動而動，猶“無虞”而“即鹿”，以有從禽之心也。君子則見幾而舍之不從，若往則可吝而困窮也。

The Small Image Commentary says: Pursuing a deer without a guardian to guide the way is merely chasing wild animals; a gentleman would refrain from pursuing, for if he does, he will feel regret and be in a desperate situation. Cheng Yi's Commentary on the Changes states: Acting without considering the circumstances is being led by desire. Pursuing a deer without a guardian is driven by the desire for the deer. In times of difficulty and hardship, one should not act rashly; this is like pursuing a deer without a guardian, because one's mind is set on chasing animals. A gentleman, however, can perceive subtle signs and refrain from pursuing; if he does pursue, he will bring regret and fall intopredicament.

集說 楊氏簡曰：夫無虞而即鹿者，心在乎禽為禽所蔽。雖無虞猶漫往，不省其不 蔡氏清曰：從字重，是心貪乎禽也。故著以字，所謂禽荒者也，是以身徇物也。案 《象傳》有單字成文者，如此爻“窮”也，下爻“明”也，是即起例處。餘卦放此。

Collecting Sayings cites Yang Jian's explanation: someone who goes after a deer without a keeper is entirely focused on the prey, with his eyes obscured by it; although there is no guide, he still goes blindly without realizing the wrongness of his actions—there is a missing text here. Collecting Sayings also cites Cai Qing's explanation: the character "from" in "to follow the game" is used emphatically, indicating a greedy heart towards the prey, hence the special addition of the character "yi" (to); this is the "qinhuang" (game荒) mentioned in the Book of Documents, which refers to being drowned in hunting and sacrificing oneself to external things. Li Guangdi comments: in the Small Image Commentary there are instances where a single character is used to form a statement, such as the character "qiong" (exhaustion) in this line and "ming" (clarity) in the next line. This is exactly where such a style begins, and the rest of the hexagrams follow this pattern.

求而往，明也。程傳 知己不足，求賢自輔而後往，可謂明矣。居得致之地，已不能而遂已，至暗者也。集說 胡氏瑗曰：必待人求於己，然後往而應之。非君子性修智明，其能與於斯乎！

The Small Image Commentary says: Going forward after having a purpose is wise. Cheng Yi's Commentary on the Changes says: Knowing one's own limitations and first seeking the help of the virtuous before proceeding is considered wise; being in a position that can attract the virtuous yet failing to act and giving up is the most foolish. The collected commentary cites Hu Yuan saying: One must wait until others come to seek one's help before going to respond. If one is not a gentleman with thorough cultivation and clear wisdom, how could one reach this level.

俞氏琰曰：彼求而我往，則其往也，可以為明矣。如不待其招而往，則是不知去就之義，謂之明可乎！蔣氏悌生曰：指從九五，凡退下為“來”，進上為“往”。案 《傳》義皆謂己求人也，胡氏俞氏蔣氏，皆作人求己。而已往從之，於求而往三字語氣亦葉。又《易》例六四應初九，從九五，皆有吉義，故作從初從五俱可通。

Collective commentary cites Yu Yan's view: if someone comes to ask and I go to them, such going can be considered wise; if one goes without waiting for an invitation, that is not understanding the proper measure between going and coming, and cannot be called wise. Collective commentary also cites Jiang Tisheng's view: this refers to six in the fourth following nine in the fifth. The general principle of the Zhou Changes is that moving down is called "coming," and moving up is called "going." Li Guangdi explains: the interpretation in Yichuan's Commentary on the Changes says that one seeks others, but Hu Yuan, Yu Yan, and Jiang Tisheng all interpret it as others seeking oneself and oneself going to follow them. This is consistent with the phrase "seeking and going." Furthermore, the general principle of the Zhou Changes is that six in the fourth responds to nine at the beginning and follows nine in the fifth, both containing auspicious meaning, so interpreting it as following nine at the beginning or nine in the fifth is reasonable.

屯其膏，施未光也。程傳 膏澤不下及，是以德施未能光大也。人君之屯也。集說 谷氏家傑曰：“施”字當“澤”字，澤屯而不施，即“未光”，非謂得施而但未光也。

The Small Image Commentary says: Accumulating the dew and rain without letting it flow out is not a great act of giving. Cheng Yi's Commentary on the Changes says: The dew and rain cannot flow down to the people, so the virtue of giving cannot be great, which is a kind of stagnation for a ruler. The collected interpretations cite Gu Jiajie's view: here the character '施' (give) should be understood as '泽' (dew and rain). Accumulating the dew and rain without giving it out is called 'not yet bright,' not meaning that it has already been given but is still not great enough.

泣血漣如，何可長也。程傳 《屯》難窮極，莫知所為，故至泣血。顛沛如此，其能長久乎？夫卦者事也，爻者事之時也。分三而又兩之，足以包括眾理：“引而伸之，觸類而長之，天下之能事畢矣”。集說 楊氏簡曰：“何可長”者，言何可長如此也。非唯深憫之，亦覬其變也，變則庶乎通矣。案 《象傳》凡言“何可長”者，皆言宜速反之，不可遲緩之意，如楊氏之說。

The Small Image Commentary says: crying until the eyes bleed and tears flow continuously, such a situation how can it last long. Cheng Yi's Commentary on the Changes says: difficulties have reached their extreme, not knowing what to do, so it comes to the point of crying blood; when one is in such a state of turmoil, how can it last long. The hexagram discusses a matter, while the line discusses the time of that matter; dividing the three lines into parts and recombining them into six lines is sufficient to include all the myriad principles of the world, so the Great Treatise says, "extend it and elaborate it, apply it to similar cases, and all the abilities in the world are thus completed." The collected commentary cites Yang Jian saying: the phrase "how can it last long" means where can such a situation continue. This is not only a deep sympathy for the situation, but also a hope that it will change; once it changes, it is almost possible to reach a resolution. Li Guangdi comments: wherever the Small Image Commentary speaks of "how can it last long," it means that one should quickly reverse the situation and not delay, just as Yang Jian said.

山下出泉，蒙，君子以果行育德。本義 “泉”，水之始出者，必行而有漸也。程傳 “山下出泉”，出而遇險，未有所之，《蒙》之象也。若人蒙穉，未知所適也。君子觀《蒙》之象，“以果行育德”，觀其出而未能通行，則以果決其所行，觀其始出而未有所向，則以養育其明德也。

The Great Image Commentary says: Mountains below with spring water flowing out, this is the hexagram of "Meng" (Obstinacy). The gentleman takes it as a model, decisively acting and cultivating his virtue. Zhu Xi's "Benyi" says: "Spring water" refers to water just beginning to flow, which necessarily flows forward, step by step, gradually spreading out. Cheng Yi's "Yichuan Commentary on the Changes" says: "Spring water flowing out from under the mountain," once the spring water emerges, it meets obstacles and does not yet know where to go, which is the image of "Meng," just like a person in a state of ignorance and immaturity, not knowing where to go. The gentleman observes the image of "Meng" and "decisively acts and cultivates virtue": seeing that the water has emerged but still cannot flow through, he uses decisiveness to determine his actions; seeing that the water has just emerged without a direction, he uses cultivation to nurture his bright virtue.

集說 周子曰：“童蒙求我”，我正果行，如筮焉。“筮”，叩神也，再三則瀆矣，“瀆則不告”也。“山下出泉”，靜而清也。汨則亂，亂不決也。慎哉其唯時中乎！王氏宗傳曰：不曰“山下有水”，而曰“山下出泉”雲者，泉者水之源，所謂純一而不雜者矣。

Collective commentary cites Zhou Dunyi's saying: The hexagram statement says "the childlike and naive seek me," and I respond with upright and decisive conduct, just like divination. What is called "shì" (divination) is to inquire of the spirits; asking repeatedly would be disrespectful, and if one is disrespectful, the spirits will no longer respond. "Mountains with spring flowing out" represents stillness and clarity; once disturbed, it becomes turbid, and when turbid, it becomes unclear. Be cautious, for the key lies in "the mean of the right time." Collective commentary also cites Wang Zongping's saying: They do not say "water beneath the mountain," but "spring flowing out from beneath the mountain," because spring is the source of water, which is exactly what is meant by being pure and undivided.

徐氏幾曰：《蒙》而未知所造也，必體坎之剛中，以決果其行而達之。《蒙》而未有所害也，必體艮之靜止，以養育其德而成之。蔡氏清曰：“果行育德”，是內外動靜交相養之道。養《蒙》之道，不外乎此。

Collected Sayings cite Xu Ji's view: When one is in confusion and does not know where to go, one must understand the virtue of firmness in the center of the Kan trigram, decisively determine his actions and thus achieve clarity; when one is in confusion but has not yet been harmed by external influences, one must understand the virtue of stillness of the Gen trigram, cultivate and nurture his virtue so that he may attain success. Collected Sayings also cite Cai Qing's view: "Decisive action and cultivation of virtue" refers to the way of mutual nourishment between inner and outer, movement and stillness; the method of educating young children does not go beyond these four characters.

利用刑人，以正法也。本義 “發蒙”之初，法不可不正，懲戒所以正法也。程傳 治蒙之始，立其防限，明其罪罰，正其法也。使之由之，漸至於化也。或疑“發蒙”之初，遽用刑人，無乃不教而誅乎！不知立法制刑，乃所以教也。蓋後之論刑者，不復知教化在其中矣。

The Small Image Commentary says: It is advantageous to apply punishment to people in order to correct the law. Zhu Xi's Benyi says: The beginning of enlightening the ignorant is that the law must not be neglected; punishment is precisely used to correct the law. Cheng Yi's Yichuan Commentary on the Changes says: The beginning of governing the ignorant is first to establish boundaries for prevention and clearly indicate the punishment for crimes, which is to correct the law; by making them follow these, they will gradually be transformed. Some people doubt: To apply punishment at the beginning of enlightenment is not to educate and then punish. They do not realize that establishing laws and punishments themselves are forms of education. Later generations who discuss punishment have completely forgotten that education is contained within punishment.

集說 項氏安世曰：刑之於小，所以脫之於大，此聖人用刑之本心也。所以正法，非所以致刑也。至其極也，用師擊之，猶為御而不寇。蓋聖人之於蒙，哀矜之意常多。此九二之“包蒙”，所以為一卦之主也與。

Collected Commentaries cite Xiang Anshi's view: applying punishment in minor matters is to prevent greater calamity, which reflects the true intention of the sage in using punishment. Punishment is used to correct the law, not to inflict punishment upon people. Even when reaching the extreme, resorting to military force to attack, it is still for defense rather than for plunder. The sage shows more compassion and care towards those who are ignorant, which is probably why the line Nine in the Second, "encompassing the蒙", becomes the main line of the hexagram.

子克家，剛柔接也。本義 指二五之應。程傳 子而克治其家者，父之信任專也。二能主蒙之功者，五之信任專也。二與五剛柔之情相接，故得行其剛中之道，成“發蒙”之功。苟非上下之情相接，則二雖剛中，安能尸其事乎！

The Small Image Commentary says: A son being able to support a family is due to the mutual connection between the strong and the gentle. Zhu Xi's "Benyi" says: This refers to the correspondence between Nine in the Second and Six in the Fifth. Cheng Yi's "Yichuan Commentary on the Changes" says: A son being able to manage the family well is because the father's trust is single-minded; Nine in the Second is able to carry out the work of enlightening the ignorant because Six in the Fifth's trust is single-minded. The mutual connection between the strong and the gentle in Nine in the Second and Six in the Fifth allows Nine in the Second to implement the principle of being strong yet moderate, thus achieving the merit of enlightening the ignorant. If the feelings between above and below are not connected, even though Nine in the Second is strong and moderate, how could he manage this matter?

勿用取女，行不順也。本義 “順”，當作慎，蓋“順”“慎”古字通用，荀子“順墨”作“慎墨”，且行不慎，於經意尤親切。程傳 女之如此，其行邪僻不順，不可取也。集說 熊氏良輔曰：《蒙小象》凡三順字，只是一般，不必以“不順”為“不慎”。蓋六三所行不順，故：勿用取之。

The Small Image Commentary says: Do not marry such a woman, for her behavior is not proper. Zhu Xi's Benyi says: The character "shun" should be read as "shen," and "shun" and "shen" were commonly used interchangeably in ancient times. The "Shenmo" in the Xunzi is written as "Shenmo." Moreover, speaking of "xing bu shen" (behavior not cautious) is more consistent with the meaning of the text. Cheng Yi's Yichuan Commentary on the Changes says: Since the woman is like this, her behavior is perverse and improper, so she should not be married. Jishuo cites Xiong Liangfu's statement: The Small Image Commentary of the Meng hexagram contains three instances of the character "shun," all referring to the same meaning, and there is no need to read "bu shun" as "bu shen." The third line's behavior is improper, hence it is said not to marry her.

困蒙之吝，獨遠實也。本義 實，叶韻去聲、程傳 《蒙》之時，陽剛為“發蒙”者，四陰柔而最遠於剛，乃愚蒙之人，而不比近賢者，無由得明矣。故困於蒙可羞吝者，以其獨遠於賢明之人也。不能親賢以致困，可吝之甚也。“實”，謂陽剛也。

The Small Image Commentary says: Being confined in ignorance and feeling regretful is because it is the line farthest from the actual yang line. Zhu Xi's "Benyi" says: The character "shi" here rhymes and is read in the falling tone. Cheng Yi's "Yichuan Commentary on the Changes" says: At the time of the "Meng" hexagram, the yang lines are responsible for enlightening ignorance; the sixth line in the fourth position, being yin and farthest from the yang lines, represents a person who is ignorant yet does not approach the virtuous, thus unable to gain understanding. Therefore, being confined in ignorance and feeling ashamed and regretful is because it is farthest from the virtuous. Failing to approach the virtuous and thus falling intopredicament is the most regrettable. The term "shi" refers to the yang lines.

集說 孔氏穎達曰：陽主生息，故稱“實”。陰主消損，故不得言實。項氏安世曰：初三近九二，五近上九，三五皆與陽應，唯六四所比所應皆陰：故曰 王氏申子曰：陽實陰虛，“獨遠實”者，謂於一卦之中，獨不能近陽實之賢，故困於蒙而無由達也。

The collected interpretations cite Kong Yingda's explanation: Yang governs growth and nourishment, hence it is called "real"; Yin governs reduction and loss, so it cannot be called real. The collected interpretations also cite Xiang Anshi's explanation: Chiu Liu, Liu San, and Liu Wu are adjacent to Jiü Er, while Liu Wu is adjacent to Shang Jiü. Liu San and Liu Wu both correspond with Yang lines, but Liu Si corresponds only with Yin lines, hence the original text here is missing some words. The collected interpretations also cite Wang Shenzi's explanation: Yang is real, Yin is empty. The phrase "dú yuǎn shí" means that in the entire hexagram, it is the only one that does not connect with the real and virtuous Yang, thus being trapped in ignorance and unable to be enlightened.

童蒙之吉，順以巽也。程傳 舍己從人，順從也。降志下求，卑巽也。能如是，優於天下矣。集說 胡氏一桂曰：“順”，以爻柔言。“巽”，以志應言。利用禦寇，上下順也。本義 “禦寇”以剛，上下皆得其道。程傳 “利用禦寇”，上下皆得其順也。上不為過暴，下得擊去其蒙，“禦寇“之義也。

The Small Image Commentary says: The reason why the child is auspicious is because it is both compliant and yielding. Cheng Yi's Commentary on the Changes says: To set aside one's own preconceptions and listen to others is compliance; to lower one's aspirations and seek guidance from below is humility and yielding. If one can do this, one will be able to handle matters in the world with ease. The collected interpretations cite Hu Yigui's statement: "Compliance" refers to the softness of the line, while "yielding" refers to the harmony of the mind. The Small Image Commentary says: It is advantageous to defend against external enemies because both above and below are in harmony. Zhu Xi's Original Meaning says: Using strength to defend against external enemies, both above and below follow the proper path. Cheng Yi's Commentary on the Changes says: "It is advantageous to defend against external enemies" means that both above and below are in harmony: those above do not act excessively harshly, while those below can overcome their ignorance, which is the meaning of "defending against external enemies."

雲上於天，需，君子以飲食宴樂。本義 “雲上於天”，無所復為，待其陰陽之和而自雨爾。事之當需者，亦不容更有所為。但飲食宴樂，俟其自至而已。一有所為，則非需也。程傳 雲氣蒸而上升於天，必待陰陽和洽，然後成雨。雲方上於天，未成雨也，故為須待之義。陰陽之氣，交感而未成雨澤。猶君子畜其才德，而未施於用也。君子觀“雲上於天，需”而為雨之象，懷其道德，安以待時，飲食以養其氣體，宴樂以和其心志，所謂居易以俟命也。

The Great Image Commentary says: Clouds rising to the sky represent the hexagram Need; the gentleman takes it as a model, enjoying food and comfort while waiting. Zhu Xi's Original Meaning says: Clouds have already risen to the sky, and there is nothing else to do but wait for yin and yang to harmonize naturally and bring rain. When something should be waited for, there is no room for further action; one merely enjoys food and comfort, waiting for it to come of its own accord. Once there is any action, it is no longer Need. Cheng Yi's Yichuan Commentary on the Changes says: Clouds rise and gather in the sky, and only when yin and yang harmonize will rain form. Clouds have just risen to the sky, and rain has not yet formed, so it takes the meaning of waiting. When the two energies of yin and yang interact but have not yet condensed into rain, it is like a gentleman cultivating his virtue and talents but not yet applying them. Observing the image of "clouds rising to the sky" which signifies the impending rain of Need, the gentleman conceals his virtue, calmly waits for the right moment: using food and drink to nourish his body, and using music and leisure to harmonize his mind. This is exactly what the Zhongyong says: "Reside in ease and wait for destiny."

集說 孔氏穎達曰：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”。是天之慾雨，待時而落，所以明《需》。胡氏瑗曰：“飲食”者所以養身也，“宴樂”者所以寧神也，是亦“樂天知命”，居易俟時耳。

The collected interpretations cite Kong Yingda's explanation: saying "clouds are above the sky" rather than "there are clouds in the sky" is because if one says there are clouds in the sky, it would not show the meaning of impending rain. By saying "clouds are above the sky," one can see that the sky is about to rain, waiting only for the right moment to fall, thus highlighting the meaning of the hexagram Need. The collected interpretations also cite Hu Yuan's explanation: "food and drink" are used to maintain the body, and "feasting and joy" are used to calm the spirit. This is what the Great Treatise says: "to be happy with heaven and know one's destiny," to rest in a peaceful and easy place and wait for the right time.

《朱子浯類》云：“需”，待也。“以飲食宴樂”，謂更無所為，待之而已。待之須有至時，學道者亦猶是也。吳氏澄曰：“宴”者，身安而它無所營作。“樂”者，心愉而它無所謀慮也。“飲食”則素其位，而“宴樂”則不願乎外也。谷氏家傑曰：“雲上於天”，而後可以待雨。君子有為於前，而後可以待冶。不然，不幾於坐廢乎。

The collected interpretations cite Master Zhu's "Yulüe" saying: "Need" means waiting. "With eating, drinking, and feasting" means there is nothing else to do but wait; waiting on and on, there will always come a time when it arrives, just as a person who practices the Way is also like this (the source text "Wulei" should be "Yulüe"). The collected interpretations cite Wu Cheng saying: "Feasting" means the body is at ease and there is no other pursuit or action, "joy" means the mind is happy and there is no other planning or calculation. "Eating and drinking" means being content with one's current position, "feasting and joy" means not envying things beyond one's own. The collected interpretations cite Gu Jiajie saying: clouds first rise to the sky, then it is possible to talk about waiting for rain; a gentleman first has some actions in advance, then it is possible to talk about waiting for peace and order (the source text "daiye" should be "daiti"). Otherwise, would it not be close to sitting idly and wasting time.

需于郊，不犯難行也。利用恆無咎，未失常也。程傳 處曠遠者，不犯冒險難而行也，陽之為物，剛健上進者也。初能需待於曠遠之地，不犯險難而進，復宜安處不失其常，則可以“無咎”矣。雖不進而志動者。不能安其常也，君子之需時也，安靜自守，志雖有須，而恬然若將終身焉，乃能用常也。

The Small Image Commentary says: waiting in the outskirts is not taking on difficulties; being beneficial in maintaining the constant way without error is not losing the constant path. Cheng Yi's Commentary on the Changes says: being in an open and distant place is not going against difficulties. Yang, by nature strong and vigorous, tends to advance constantly; yet the Nine at the Beginning can wait in an open and distant place without taking on difficulties, and should remain tranquil and not lose the constant way, thus avoiding error. If the body does not advance but the mind is already restless, then the constant way cannot be maintained. A gentleman waits for the right time, remains quiet and self-restrained, though his mind may have something to await, he remains tranquil as if content to live like that forever, only then can he truly maintain the constant way.

集說 孫氏質卿曰：不犯難而行，便是常。不失常，便是恆德。人唯中無常主，或為才能所使，或為意氣所動，或為事勢所激，雖犯難而不顧耳，所以不失常最難。“飲 需于沙，衍在中也，雖小有言，以吉終也。本義 “衍”，寬意。以寬居中，不急進也。

The collected interpretations cite Sun Zhiqing's saying: not taking risks and difficulties is the ordinary; not losing the ordinary is the virtue of constancy. People only fail to have a constant master in their hearts, sometimes being driven by their own talents, sometimes stirred by a burst of spirit, sometimes forced by circumstances, so they no longer care about taking risks and difficulties. Thus, the three characters "not losing the ordinary" are the hardest to achieve. As for "drink"—the original text here is missing some characters. The "Small Image Commentary" says: waiting on sandy ground is spacious and centered; although slightly criticized by words, it ends up with a favorable outcome. Zhu Xi's "Original Meaning" says: "Yan" means spaciousness, to dwell in the center with a broad and relaxed attitude, not hurrying forward.

程傳 “衍”，寬綽也。二雖近險，而以寬裕居中，故“雖小有言”語及之，“終”得其“吉”，善處者也。集說 楊氏簡曰：衍在中者，言胸中寬衍平夷。初不以進動其心，亦不以小言動其心，夫如是“終”“吉”，以九二得其道故也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Yan" means spaciousness. Although Nine in the Second is already close to danger, he resides in the central position with a mind of spaciousness and ease, so even though some idle words may be said about him, in the end he attains good fortune. This is the way of a person who knows how to position himself properly. The collected interpretations cite Yang Jian saying: the phrase "Yan in the center" refers to a mind that is spacious and peaceful. One is not stirred by the desire for advancement, nor by a few idle words. Only in this way does one ultimately attain good fortune, because Nine in the Second has followed the correct path of dealing with danger.

需于泥，災在外也。自我致寇，敬慎不敗也。本義 “外”，謂外卦。“敬慎不敗”，發明占外之占，聖人示人之意切矣。程傳 三切逼上體之險難，故云“災在外也”。“災”，患難之通稱，對“眚”而言則分也。三之“致寇”，由己進而迫之，故云“自我”。寇自己致，若能敬慎，量宜而進，則無喪敗也。《需》之時，須而後進也。其義在相時而動，非戒其不得進也，直使敬慎毋失其宜耳。

The Small Image Commentary says: waiting in the mud, calamity is in the outer trigram; it is oneself who invites bandits, but if one is respectful and cautious, one will not fail. Zhu Xi's "Benyi" says: "Outer" refers to the outer trigram. "Respectful and cautious without failure" is an additional oracle beyond the main divination, showing how earnestly the sage intends to guide people. Cheng Yi's "Yichuan Commentary on the Changes" says: Nine in the Third is closely approaching the dangerous situation of the upper trigram, hence "calamity is outside." "Calamity" is a general term for hardship; if it is contrasted with "sheng," then they have a distinction. Nine in the Third "invites bandits" because it is itself advancing forward to approach the danger, hence "self." Since the bandits are invited by oneself, then as long as one is respectful and cautious, measures appropriately and then advances, there will be no loss or failure. The hexagram "Xu" is about waiting and then advancing; its meaning lies in acting when the time is right, not in forbidding advancement, but in urging respectfulness and caution, not losing one's measure.

集說 《朱子語類》：問：“敬慎”，曰：敬字大，慎字細小，如人行路一直恁地去，便是敬，前面險處防有吃跌，便是慎。慎是唯恐有失之之意，如思慮兩字。思是恁地思去，慮是怕不恁地底意思。項氏安世曰：寇雖在外，然亦不自至，我有以致之則至。我敬慎而無失，則雖與之逼，亦無敗理。邱氏富國曰：坎險在外，未嘗逼人。由人急於求進，自逼於險，以致禍敗。《象》以“自我”釋之，明致災之由，不在它人也。

Collective Commentary cites Zhu Xi's Sayings: Someone asked about the two characters "respect" and "caution." Zhu Xi said: "Respect" covers a broad scope, while "caution" is more detailed. For example, walking straight ahead continuously is respect; being alert and careful when encountering danger ahead is caution. Caution carries the meaning of being afraid of making a mistake, just like the two characters "think" and "consider": "think" refers to thinking continuously along a path, while "consider" refers to the layer of fear of not doing so. Collective Commentary also cites Xiang Anshi's saying: Robbers may be outside, but they will not come to one's door unless one invites them. If I can be respectful and cautious without making mistakes, then even if they press against me, there is no reason for failure. Collective Commentary also cites Qiu Fuguo's saying: The danger of the坎 (Kan) trigram is outside, and it has not yet forced people. It is people themselves who are eager to advance and push themselves into danger, thus inviting disaster. The "self" in the Small Image Commentary points out that the cause of misfortune lies not with others but with oneself.

需于血，順以聽也。程傳 四以陰柔居於險難之中，不能固處，故退出自穴。蓋陰柔不能與時競，不能處則退。是順從以聽於時，所以不至於凶也。集說 楊氏簡曰：六四入險而傷，然不言吉凶何也？能需而退聽故也。易之為道，無所不通，雖如四之入險而傷，其處之亦有道，六與四皆柔，故有順聽之象。

The Small Image Commentary says: waiting in a pool of blood is to be submissive and to obey the timing. Cheng Yi's Commentary on the Changes says: the sixth line in the fourth position, with its yin and soft nature, is trapped in a dangerous situation and cannot stand firm, so it retreats from its cave. Yin and softness are inherently incapable of competing with circumstances; when they cannot stand firm, they retreat, which is to be submissive and to obey the timing, thus avoiding misfortune. The collected interpretations cite Yang Jian saying: the sixth line in the fourth position has already entered a dangerous situation and been injured, yet the Small Image Commentary does not mention fortune or misfortune. Why? Because it can wait and can retreat and obey the timing. The principles of the Book of Changes apply everywhere, even in cases like the sixth line in the fourth position entering a dangerous situation and being injured; there is always a way to handle it. The number six and the position four both belong to the category of softness, hence the image of being submissive and obeying the timing.

吳氏澄曰：謂六四柔順以聽從於九五也。胡氏炳文曰：三能敬，則雖迫坎之險而不敗，四能順，則雖陷坎之險而可出，敬與順，固處險之道也。酒食貞吉，以中正也。程傳 需于酒食而貞且吉者，以五得中正而盡其道也。

The collected interpretations cite Wu Cheng's view: this refers to the six in the fourth being gentle and obedient to the nine in the fifth. The collected interpretations also cite Hu Bingwen's view: the nine in the third can be respectful, so although it is closely pressed into the perilous situation of Kan, it does not fail; the six in the fourth can be compliant, so although it is involved in the perilous situation of Kan, it can still emerge. Respect and compliance are originally the two correct paths for dealing with danger. The Small Image Commentary says: waiting with food and drink and maintaining uprightness to achieve good fortune, is because the nine in the fifth is both central and upright. Cheng Yi's Commentary on the Changes says: waiting calmly with food and drink and maintaining uprightness to achieve good fortune, is because the nine in the fifth is both central and upright, and has fully practiced the way of waiting.

集說 梁氏寅曰：言以“中正”，見其飲宴者非耽樂也。張氏振淵曰：內多欲則有求治太急之患，德唯中正，所以需合於貞而得吉，中正，即孚貞意，是推原所以能需處。本義 以陰居上，是為當位，言“不當位”未詳。

Collecting interpretations cites Liang Yin's view: The "Small Image Commentary" says he is "zhongzheng" (upright and just), showing that although the Nine in the Fifth is in a banquet, he is not indulging in pleasures. Collecting interpretations also cites Zhang Zhenyuan's view: When the mind has many desires, there is a tendency to act hastily in seeking solutions; only by being virtuous and upright can one wait patiently and thus achieve good fortune. "Zhongzheng" also refers to the meaning of "you fu" (sincerity) and "zhen" (uprightness) in the hexagram statement, which is examining the root of why he can wait patiently. Zhu Xi's "Benyi" states: The Sixth at the Top, being a yao (line) of yin, should be considered "dangwei" (in the proper position), but the "Small Image Commentary" says "bu dangwei" (not in the proper position), and the reason for this is not explained.

程傳 不當位，謂以陰而在上也，爻以六居陰為所安，《象》復盡其義，明陰宜在下，而後上為“不當位”也。然能敬慎以自處，則陽不能陵，終得其吉，“雖不當位”，而未至於大失也。集說 呂氏祖謙曰：《需》初九、九五二爻之吉，固不待言。至於餘四爻，如二則“小有言終吉”，如三之象則曰“敬慎不敗”，四之象則曰“順以聽”也，上則曰“有不速之客三人來，敬之終吉”。大抵天下之事，若能款曲停待，終是少錯。蔡氏清曰：雖不當位，謂其陰居險極，正與《團》上六“困于葛藟，未當也”一般。

Cheng Yi's Commentary on the Changes says: What is meant by "not in the right position" is that a yao of yin nature is located at the top. A yao should be in a yin position, which is the sixth line, to be stable. The Small Image Commentary further explains this, pointing out that yin should be in a lower position, so when it is located at the top, it is called "not in the right position." However, if it remains respectful and cautious, it will not be oppressed by the yang yao, and thus will ultimately result in good fortune. Although it is "not in the right position," it does not lead to great mistakes. The collected interpretations cite Lu Zujian saying: The good fortune of the first line and the fifth line in the Need hexagram does not need to be explained. Even the other four lines, the second line says "a little talk eventually leads to good fortune," the third line's Small Image says "being respectful and cautious prevents failure," the fourth line's Small Image says "being compliant and listening," and the sixth line says "three unexpected guests come, and with respect, it ends in good fortune." In general, the affairs of the world, as long as one is calm, flexible, and patient, will ultimately have few mistakes. The collected interpretations also cite Cai Qing saying: What is meant by "though not in the right position" is that a yin yao is in the extreme dangerous position. This is exactly the same as the sixth line of the困 hexagram, which says "trapped by vines, not appropriate," where the original text mistakenly writes "团" instead of "困."