The hexagram of Obstinacy is composed of the trigram Mountain (Geng) above and the trigram Water (Kan) below.

程傳 《蒙序卦》：“屯者盈也，屯者物之始生也，物生必蒙，故受之以蒙，蒙者蒙也，物之稚也。”屯者物之始生，物始生稚小，蒙昧未發，蒙所以次屯也。為卦艮，上坎下，艮為山為止，坎為水為險，山下有險，遇險而止，英知所之，蒙之象也。水必

Cheng Yi's Commentary on the Changes says: In the "Sequence of Hexagrams" commentary on the Meng hexagram, it says: "Zun is fullness, Zun is the initial emergence of all things; when all things are born, they must be in a state of ignorance, hence the hexagram Zun is followed by Meng. Meng means ignorance, referring to the immature stage of all things." Zun is the initial birth of all things, which are young, weak, ignorant, and not yet developed, hence the Meng hexagram comes after the Zun hexagram. In terms of the structure of the hexagram, Gen is on top and Kan is below: Gen represents mountain and signifies stopping, Kan represents water and signifies danger; a mountain below a dangerous situation, encountering danger leads to stopping, confused and not knowing where to go, which is exactly the image of ignorance. Water must—this text has a missing part in the original, and the latter half of this section in the Cheng Commentary is missing.

蒙，亨，匪我求童蒙，童蒙求我，初筮告，再三瀆，瀆則不告，利貞。本義 艮，亦三畫卦之名。一陽止於二陰之上，故其德為止，其象為山。“蒙”，昧也。物生之初，蒙昧未明也。其卦以坎遇艮，山下有險，蒙之地也。內險外止，蒙之意也。故其名為《蒙》。“亨”以下，占辭也。九二內卦之主，以剛居中，能發人之蒙者，而與六五陰陽相應，故遇此卦者有亨道也。“我”，二也；“童蒙”，幼稚而蒙昧，謂五也。

"The hexagram 'Meng' says: 'It is smooth. It is not I who seek the innocent and ignorant, but the innocent and ignorant who seek me. If the first divination is made, I will tell them; if they ask repeatedly, it is a violation, and then I will not tell them. It is advantageous to maintain uprightness.' Zhu Xi in 'The Original Meaning of the Zhou Changes' says: 'Gen is also the name of a trigram composed of three lines. A single yang line stops over two yin lines, so the virtue of the trigram is stopping, and the image is a mountain.' 'Meng' means confusion and ignorance, which is the state of things at their beginning when they are unclear. This hexagram combines Kan (water) with Gen (mountain), representing a mountain beneath a dangerous situation, which is the place where confusion and ignorance reside. Inside is danger, outside is stopping, which reflects the nature of confusion and ignorance, hence the name 'Meng.' The word 'smooth' and the following are 'divination phrases.' Nine Two is the main line of the inner trigram. A yang line in the central position can enlighten others' confusion, and it corresponds with Six Five through yin and yang, so those encountering this hexagram have the way of smoothness. 'I' refers to Nine Two; 'the innocent and ignorant' refers to the young and confused, which is Six Five."

筮者明，則人當求我而其亨在人；筮者暗，則我當求人而亨在我。人求我者，當視其可否而應之；我求人者，當致其精一而扣之。而明者之養蒙，與蒙者之自養，又皆利於以正也。程傳 “蒙”有開發之理，亨之義也。卦才時中，乃致亨之道。六五為《蒙》之主，而九二“發蒙”者也。“我”謂二也，二非《蒙》主，五既順巽於二，二乃“發蒙”者也，故主二而言。“匪我求童蒙，童蒙求我”，五居尊位，有柔順之德，而聲在童蒙，與二為正應、而中德又同，能用二之道以發其蒙也。二以剛中之德在下，為君所信向，當以道自守，待君至誠求己而後應之，則能用其道。匪我求於童蒙，乃童蒙來求於我也。

Zhu Xi continued to say: If the person divining is the clear and enlightened one, then he should be sought by others, and the success or smoothness will be in the other person's affairs. If the person divining is the confused and ignorant one, then he should seek others, and the success or smoothness will be in his own affairs. When others seek me, I should decide whether to respond based on whether they are teachable. When I seek others, I must approach with a single-minded and sincere heart. The enlightened one teaching the ignorant, and the ignorant cultivating themselves, both benefit by holding to the right path. Cheng Yi's Yichuan Commentary on the Changes says: The ignorant contains the potential for development, which is the meaning of 'success' (hen). This hexagram is in harmony with the time and holds the middle, which is the way to achieve success. The sixth line is the main line of the Meng hexagram, while the second line is the one who 'awakens the ignorant.' 'I' refers to the second line. The second line is not the main line of the Meng hexagram, but because the sixth line is gentle and follows the second line, the second line becomes the one who awakens the ignorant. Therefore, the hexagram statement focuses on the second line. 'Not I seeking the ignorant, but the ignorant seeking me' means that the sixth line holds a position of honor and possesses the virtue of gentleness, and its status is that of the ignorant. It has a correct response with the second line, and shares the virtue of being in the center. It can adopt the method of the second line to develop its own ignorance. The second line, with the virtue of being strong and centered, holds a lower position and is trusted and admired by the ruler. It should hold to its own way, waiting for the ruler to sincerely seek it before responding, thus being able to carry out its plan. It is not I who seeks the ignorant, but the ignorant who seeks me.

“筮”，占決也。“初筮告”，謂至誠一意以求己則告之，再三則瀆慢矣，故不告也。發蒙之道，利以貞正，又二雖剛中，然居陰，胡宜有戒。集說 《朱子語類》云：人來求我，我則當視其可否而告之，蓋視其來求我之發蒙者，有初筮之誠則告之，再三煩瀆則不告之也。我求人，則當致其精一以叩之，蓋我而求人以發蒙，則當盡初筮之誠，而不可有再三之瀆也。

Cheng Yi continued to say: "Shi" means to consult and decide doubts. "Chu shi gao" means when someone comes to consult with extreme sincerity and single-mindedness, I will tell him. If he comes again and again, it is a sign of disrespect and thus I will not tell him anymore. The way to enlighten the ignorant is to hold fast to uprightness as the benefit. Furthermore, although nine two has the virtue of strong centrality, it is located in a yin position, so there should also be a warning. The collected interpretations cite "Zhu Zi Yu Le" which says: when others come to consult me, I should first see if they are teachable before telling them. If the person who comes to seek enlightenment shows the sincerity of the first consultation, I will tell him; if he is repeatedly troublesome and disrespectful, I will not tell him. When I go to consult others, I should approach with a single-minded heart. Since I am seeking others to enlighten my ignorance, I should show the sincerity of the first consultation and must not act with repeated disrespect.

項氏安世曰：待其求而後教之，由其心相應而不違，致一以導之，則其受命也如響。胡氏炳文曰：有天地即有君師，乾坤之後繼以《屯》，主震之一陽而曰“利建侯”，君道也；又繼以《蒙》，主坎之一陽而曰“童蒙求我”，師道也。君師之道皆利於貞。

Collecting sayings cites Xiang Anshi's words: When he comes himself to seek, then teach him, so his mind corresponds with the teaching and there is no contradiction; guiding him with a single-minded attitude, he accepts the teaching as quickly as an echo. Collecting sayings also cites Hu Bingwen's words: With the existence of heaven and earth, there are also sovereign and teacher. After the Qian and Kun trigrams comes the Zun hexagram, which takes the single yang line of Zhen as its main element and says "favorable to establish a feudal lord," discussing the way of the sovereign; then comes the Meng hexagram, which takes the single yang line of Kan as its main element and says "the young and ignorant seek me," discussing the way of the teacher. The way of the sovereign and the way of the teacher both benefit by maintaining correctness.

俞氏琰曰：“瀆”，與《少儀》“毋瀆神”之“瀆”同。不告，與《詩小昱》“我龜既厭，不我告猶”之義同。初筮則其志專一，故告。再三則煩瀆，故不告，蓋童蒙之求師，與人之求神，其道一也。林氏希元曰：童蒙不我求，則無好問願學之心，安能得其來而使之信？我求而誠或未至，則無專心致志之勤，安能警其惰而使之聽？待其我求而發之，則相信之深，一投而即入矣，待其誠至而發之，則求道之切，一啟而即通矣。此蒙者所以得亨也。

The collected interpretations cite Yu Yan's saying: "The character '渎' is the same as 'do not be disrespectful to the divine' in the 'Rites of the Lesser Courtesies.' 'Not informing' is the same as the meaning in the 'Book of Songs, Xiao Ya' where it says 'My oracle has grown tired, it no longer informs me,' meaning the oracle spirit has become weary and no longer conveys wisdom. When one first divines with a single-minded heart, the divine responds; but repeated questioning becomes disrespectful, so the divine no longer responds. A child seeking a teacher is similar to a person seeking the divine; the principle is the same. The collected interpretations also cite Lin Xi Yuan's saying: If the child does not come to seek me, it shows he lacks the spirit of inquiry and diligence in learning; how can I summon him and make him believe? If I seek him but my sincerity is insufficient, it shows I lack the diligence and focus needed; how can I awaken his laziness and make him obey? Only when he comes to seek me can I cultivate trust between us, and when he is ready, he will accept guidance easily. When sincerity is fully attained, he will earnestly seek the Way, and a single hint will enlighten him. This is why those in a state of confusion can achieve success.

初六，發蒙，利用刑人，用說桎梏，以往，吝。本義 以陰居下，蒙之甚也。占者遇此，當發其蒙。然發之之道，當痛懲而暫舍之，以觀其後。若遂往而不舍，則致羞吝矣。戒占者當如是也。程傳 初以陰暗居下，下民之蒙也。爻言發之之道，發下民之蒙，當明刑禁以示之，使之知畏，然後從而教導之。自古聖王為治，設刑罰以齊其眾，明教化以善其俗，刑罰

"Six at the Beginning, beginning to enlighten, it is advantageous to punish people, to release them from their bonds, and to proceed, but with regret." Zhu Xi in The Original Meaning of the Zhou Changes says: the line Six at the Beginning, being a yao of Yin, is in the lowest position, representing the most profound ignorance. When a diviner encounters this line, he should enlighten the person's ignorance; but the method of enlightenment is first to severely punish, then to temporarily release him and observe his subsequent behavior. If punishment is continued without allowing freedom, regret and disgrace will follow. This is a warning to the diviner. Cheng Yi in Yichuan's Commentary on the Changes says: the line Six at the Beginning, being a Yin quality in the lowest position, represents the ignorance of the lower people. The line statement discusses the method of enlightening them: to enlighten the people, one should clearly show punishments and regulations so that they may see them and feel fear, then proceed to educate them. Since ancient sage kings governed the world, they established punishments to regulate the people and promoted education to cultivate the customs. Punishment—there is a missing text in the original, and the following part of Cheng's commentary is missing.

集說 王氏安石曰：不辨之於蚤，不懲之於小，則蒙之難極矣。當《蒙》之初，不能正法以懲其小，而“用說桎梏”，縱之以往，則吝道也。王氏宗傳曰：所謂刑人者，正其法以示之，立其防束，曉其罪戾，而豫以禁之，使蒙蔽者知所戒懼，欲有所縱而不敢為，然後漸知善道，可得而化之也。當是時也，夫苟說其桎梏，而不豫以禁之，由過此以往，不可復制矣。故於發蒙之初，“用刑人”則以為利，“用說桎梏”則以為吝也。

Collective commentary cites Wang Anshi's view: If the beginning is not clearly established and minor offenses are not punished, the calamities caused by ignorance will become extreme. At the beginning of the hexagram of Enlightenment, if the law is not properly established to punish minor faults, but instead "use words to remove shackles," freeing all restraints and allowing unrestrained indulgence, this is the path leading to disgrace and regret. Collective commentary also cites Wang Zong's explanation: The term "punishing people" refers to establishing clear laws to show them, setting up prevention and restraint, explaining the consequences of breaking the law, and prohibiting beforehand so that those who are ignorant and blinded can understand the warning, and although they may desire indulgence, they dare not act. Only then can they gradually understand the way of goodness and be transformed. At this time, if one removes the restraints without prior prohibition, from then on, they will be unable to control. Therefore, at the beginning of enlightening ignorance, "punishing people" is considered beneficial, while "using words to remove shackles" is regarded as disgrace and regret.

胡氏炳文曰：“利用刑人”，痛懲之也。“用說桎梏”，暫舍之以觀其後也。痛懲而不暫舍，一於嚴以往，是不知有敬敷五教在寬之道也，故吝。案 二王氏之說，則“利用刑人，用說桎梏以往吝”，只是一正一反口氣，正如“師出以律”、失律凶之比爾。

The collected interpretations cite Hu Bingwen's explanation: "Utilizing punishment on criminals" means to impose severe punishment, while "using words to loosen their restraints" means to temporarily release them and observe their behavior afterwards. If one only knows severe punishment and is unwilling to temporarily let go, persistently being overly strict, this is not understanding the principle from the Book of Documents that "respectfully promoting the five teachings should be based on leniency"—that is, to carefully implement the five moral teachings with a spirit of tolerance. Therefore, this leads to shame and regret. Li Guangdi comments: According to the interpretations of Wang Anshi and Wang Zongzhuang, "Utilizing punishment on criminals, using words to loosen their restraints to avoid regret" represents two contrasting tones, just like the first line of the Army hexagram, "The army departs in order," while losing order leads to misfortune, which is the same grammatical structure.

九二，包蒙吉，納婦吉，子克家。本義九二以陽剛為內卦之主，統治群陰，當發蒙之任者。然所治既廣，物性不齊，不可一概取必。而爻之德剛而不過，為能有所包容之象。又以陽受陰，為“納婦”之象。又居下位而能任上事，為“子克家”之象。故占者有其德而當其事，則如是而“吉”也。

"Nine in the Second, embracing the启蒙 is auspicious, welcoming a wife is auspicious, the son can manage the family." Zhu Xi in The Original Meaning of the Zhou Changes says: Nine in the Second, with the quality of a yang yang, is the master of the inner trigram, governing and managing many yin lines. It is a person who shoulders the responsibility of enlightening the ignorant. However, the scope of what it governs is broad, and the natures of the people are varied and inconsistent, so it cannot impose a single standard on all. The virtue of this line is strong and vigorous but not excessive, which is precisely the image of being inclusive. It also accepts the yin line, forming the image of "welcoming a wife." Moreover, it is in a lower position yet can shoulder the affairs of the upper position, forming the image of "the son can manage the family." Therefore, if the person consulting the divination possesses such virtue and is facing such a situation, then they will be auspicious as stated in the line statement.

程傳 “包”，含容也。二居蒙之世，有剛明之才，而與六五之君相應，中德又同，當時之任者也。必廣其含容，哀矜昏愚，則能發天下之蒙，成治蒙之功。其道廣，其施博，如是則“吉”也。卦唯二陽爻，上九剛而過，唯九二有剛中之德而應於五，用於時而獨明者也。苟恃其明，專於自任，則其德不宏。故雖婦人之柔暗，尚當納其所善，則其明廣矣。又以諸爻皆陰，故云“婦”。

Cheng Yi in Yichuan's Commentary on the Changes says: "Bao" means containing and embracing. Nine in the Second is in an era of confusion and ignorance, possessing the quality of strong and enlightened ability, and it corresponds with Six in the Fifth, the sovereign. It has the virtue of being in the center, thus being the person who shoulders the great responsibilities of the time. It must expand its capacity to contain and embrace, to pity and care for the foolish and ignorant, in order to enlighten the confusion of the world and achieve the success of governing the confused. Its way is broad, its benevolence is extensive, and thus it is auspicious. The entire hexagram has only two yang lines. Upper Nine is strong but excessive, while Nine in the Second possesses the virtue of strong and moderate virtue and corresponds with Six in the Fifth. It is the person of the time who is entrusted with responsibilities and possesses clear insight. If one relies on one's own insight and becomes arrogant and domineering, one's virtue will not be extensive. Therefore, even a woman, who is weak and dark, should be consulted for good advice, so that one's insight becomes broad. Also, since all the other lines are yin lines, they are called "women."

堯舜之聖，天下所莫及也，尚曰清問下民，取人為善也。二能包納，則克濟其君之事，猶子能治其家也。五既陰柔，故發蒙之功，皆在於二。以家言之，五，父也，二，子也，二能主《蒙》之功，乃人子克治其家也。

Cheng Yi continued to say: Like the sage kings Yao and Shun, there is no one in the world who can surpass them. The Book of Documents still records that they "clearly inquired among the people," humbly consulting the common people, which is precisely taking the good qualities of others to cultivate virtue. Nine in the Second is able to embrace and accept, thus being able to accomplish the tasks entrusted by the sovereign. It is like a son who can manage the family affairs. Since Six in the Fifth is yin and soft, the function of enlightening the ignorant entirely falls upon Nine in the Second. Taking a family as an analogy, Six in the Fifth is the father, and Nine in the Second is the son. Nine in the Second is able to carry out the virtue of enlightening the ignorant, just as the son is able to manage the family affairs.

集說 楊氏萬里曰：五求二，二匪求五，乃曰“子克家”，何也？臣事君，如子事父，正使致君如伊、周，亦臣子分內事，如子之克家耳，非功也。王氏申子曰：“包蒙”者，包眾蒙而為之主也。“納婦”者，受眾陰而為之歸也。此通一卦而言也。五，尊也，父也。二，卑也，子也。處卑而任尊者之事，“子克家”之象也。此以應五而言也。

The collected interpretations cite Yang Wanli's view: it is the six in the fifth line that seeks the nine in the second, not the nine in the second seeking the six in the fifth. Yet the line statement says "the son manages the household," so why is that? Because a minister serving the sovereign is like a son serving his father; even if the minister assists the sovereign to achieve the accomplishments of Yi Yin or the Duke of Zhou, it is merely the minister's duty, just as a son managing the family affairs is natural, not a meritorious act. The collected interpretations also cite Wang Shenzi's view: "包蒙" means embracing many who are ignorant and becoming their leader; "纳妇" means accepting many yin lines and becoming their resting place. This is speaking about the entire hexagram as a whole. The six in the fifth is the superior, the father; the nine in the second is the inferior, the son. Being in a low position yet bearing the responsibilities of the superior is the image of "the son manages the household," which is speaking about its correspondence with the six in the fifth.

胡氏炳文曰：初爻統說治蒙之理，餘三四五皆是蒙者，治蒙只在陽爻，而九二為治蒙之主。梁氏寅曰：陽剛明，陰柔暗，故陰為蒙者，而陽為發蒙者。卦唯二陽，而九二以剛居中，為內卦之主，與五相應。當發蒙之任，盡發蒙之道，非九二其誰哉？二中而不過，

Collected Commentaries cite Hu Bingwen's view: the first line, initial yao, is a general statement about the principle of governing the confused state. The other lines, six three, six four, and six five, are all the confused individuals being governed. The responsibility for governing the confused state falls only upon the yang lines, and nine two is the main yao in governing the confused state. Collected Commentaries also cite Liang Yin's view: yang is strong and bright, while yin is weak and dark. Therefore, yin lines are the confused individuals, and yang lines are those who enlighten the confused. The entire hexagram has only two yang lines, and nine two, with a strong line in the central position, is the main line of the inner trigram, and also corresponds with six five. Who else besides nine two could bear the responsibility of enlightening the confused and fulfill the way of enlightening the confused? Nine two is in the center but not excessive—here the original text is missing some words, and the latter part of Liang's view is incomplete.

六三，勿用取女，見金夫，不有躬，無攸利。本義 六三陰柔，不中不正，女之“見金夫”而不能有其身之象也。占者遇之，則其取女必得如是之人，無所利矣。“金夫”，蓋以金賂己而挑之，若魯秋胡之為者。

"Six in the Third, do not take a wife, see a man of gold, not have self, no benefit." Zhu Xi in The Original Meaning of the Zhou Changes says: the Sixth Trigram is Yin and soft, neither 'center' nor 'correct,' which is the image of a woman who, upon seeing a wealthy man, cannot hold onto herself. If a person encounters this line in divination, the woman he marries must be like this, bringing no benefit. The term 'gold man' probably refers to a man who bribes or flatters himself, like the man named Qi Hu in the state of Lu who lured a woman picking mulberry leaves with gold.

程傳 三以陰柔處蒙暗，不中不正，女之妄動者也。正應在上，不能遠從，近見九二為群蒙所歸，得時之盛，故舍其正應而從之，是女之“見金夫”也。女之從人，當由正禮，乃見人之多金，說而從之，不能保有其身者也，無所往而利矣。

Cheng Yi in Yichuan's Commentary on the Changes says: The line six in the third, with its yin and flexible nature, is in the state of confusion. It is neither central nor upright, representing a type of woman who acts recklessly. Its proper corresponding line is nine at the top, but the distance is great and it cannot follow. Instead, it looks nearby at nine in the second, which is being followed by many confused people, and is in a flourishing condition. Therefore, it abandons its proper correspondence and follows nine in the second. This is called 'seeing a wealthy husband'. A woman should commit herself to someone through proper rites. Now, if she sees that someone is wealthy and joyfully follows him, she is not keeping herself secure. No matter where she goes, she will not gain advantage.

集說 王氏弼曰：童蒙之時，陰求於陽，晦求於明。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，行在不順，故“勿用取女”而“無攸利”。

The collected interpretations cite Wang Bi's explanation: in the state of childish innocence, the yin seeks the yang, and darkness seeks clarity. The line six in the third is at the top of the lower trigram, and the line nine at the top is at the top of the upper trigram. These two lines have the meaning of a man and a woman being matched. However, the line nine at the top does not come to seek the line six in the third, but instead the line six in the third goes to seek the line nine at the top. This is a woman taking the initiative to seek a man. A woman's proper conduct is to maintain her virtue and wait for the man to propose. Now, seeing a strong man, she takes the initiative, which puts her behavior on the wrong side. Therefore, it is said 'do not take this woman' and 'there is no benefit'.

趙氏汝楳曰：人致蒙者多端，故亨蒙非一術。有不被教育而蒙者，初是也。有不能問學而蒙者，四是也，有性質未開而蒙者，五是也。如三則自我致蒙，聖人戒之曰：“勿用取女”。或發之，或擊之，教亦多術，勿取非絕之，不屑之教也。林氏希元曰：六三又別取一義，意因二爻取納婦一事，故發此象。

Collective commentary cites Zhao Ru Mei's view: people fall into confusion for various reasons, so the methods to enlighten those in confusion are also not limited to one. Those who are confused because they have not received education are represented by the line Six at the Beginning; those who are confused because they are unwilling to study are represented by the line Six in the Fourth; those who are confused because their innate ability has not yet been awakened are represented by the line Six in the Fifth. As for the line Six in the Third, it is confusion brought about by oneself. The sage warns, "Do not take a wife." Either one should cultivate or stimulate him, and teaching methods are originally diverse. Saying "do not take" does not mean to cut off, which is exactly what Meng Zi said, "not worth teaching," using neglect to awaken him. Collective commentary also cites Lin Xi Yuan's view: the line Six in the Third also carries another meaning. Perhaps because the line Nine in the Second took the matter of "taking a wife," this image is thus expressed here.

案 “金夫”本意不黏爻象，《程傳》以為九二。然九二發蒙之主，若三能從之，正合彖辭“童蒙求我”之義，不應謂之不順。蓋《易》例陰爻居下體，而有求於上位者皆凶，王氏之說近是。

Li Guangdi remarked: The original meaning of "gold husband" does not specifically refer to a particular line. However, The Cheng Transmission interprets it as referring specifically to line nine two. Yet line nine two is the main line for enlightening the ignorant. If line six three follows it, this is consistent with the hexagram statement "the childlike and ignorant seek me," and should not be considered as being unyielding. Generally speaking, in The Zhou Changes, when a yin line is in the lower trigram and seeks a position above, it usually indicates misfortune. Wang Bi's interpretation is closer to the original meaning.

六四，困蒙，吝。本義既遠於陽，又無正應，為因於蒙之象。占者如是，可羞吝也。能求剛明之德而親近之，則可免矣。程傳 四以陰柔而蒙暗，無剛明之親授，無由自發其蒙，困於昏蒙者也，其可吝甚矣。“吝”，不足也，謂可少也。

"Six in the Fourth,困蒙，吝." Zhu Xi in The Original Meaning of the Zhou Changes says: the Sixth line in the Fourth place is far from the two yang lines, and has no proper 'response,' thus presenting an image of being trapped in ignorance. A person in divination who is in such a situation is something to be ashamed and pitied; if he can seek out a strong and virtuous person and be close to him, he can avoid this trouble. Cheng Yi in Yichuan's Commentary on the Changes says: the Sixth line in the Fourth place, with its yin and soft nature and ignorance, has no bright and strong person to personally teach him, and cannot himself overcome his ignorance, thus being a line trapped in confusion. It is pitiable to the extreme. '吝' means deficiency, that is, what is lacking and regrettable.

集說王氏弼曰：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。胡氏炳文曰：初與三比二之陽，五比上之陽，初三五皆陽位，而三五又皆與陽應，唯六四所比所應所居皆陰，困於蒙者也。蒙豈有不可教者？不能親師取友，其困而吝也，自取之也。

Collecting interpretations cite Wang Bi's view: Six in the Fourth is isolated from the yang lines, and is sandwiched between two yin lines. It is in darkness with no one to enlighten it, hence called "Confused Ignorance." Being trapped in ignorance, it cannot approach the virtuous to open its aspirations, thus becoming shallow, hence "restriction." Collecting interpretations also cite Hu Bingwen's view: Initially Six and Six in the Third both closely approach Nine in the Second, this yang line; Six in the Fifth also closely approaches Nine at the Top, this yang line. Initially, Third, and Fifth are all yang positions, and Third and Fifth also correspond with yang lines. Only Six in the Fourth, in terms of what it approaches, corresponds with, and occupies, is all yin. Therefore, it is trapped in ignorance. How can someone in ignorance be unteachable? It is only because it does not approach teachers and friends who are beneficial, this hardship and shame are self-inflicted.

六五，童蒙，吉。本義 柔中居尊，下應九二，純一未發，以聽於人，故其象為“童蒙”，而其占為如是則吉也。程傳 五以柔順居君位，下應於二，以柔中之德，任剛明之才，足以治天下之蒙，故“吉”也。童，取未發而資於人也。為人君者，苟能至誠任賢以成其功，何異乎出於己也？

"Six in the Fifth, childlike ignorance, is吉利." Zhu Xi in The Original Meaning of the Zhou Changes says: Six in the Fifth, with a flexible line in the center and in a position of honor, corresponds below with Nine in the Second. Its heart is pure and undiverted, yet not yet enlightened, and it is willing to listen to others, so it is symbolized as "childlike ignorance," and the divination is吉利. Cheng Yi in Yichuan's Commentary on the Changes says: Six in the Fifth, with the virtue of flexibility and propriety, holds the position of a ruler. It corresponds below with Nine in the Second. By employing the talents of the strong and enlightened, it is sufficient to govern the ignorance of the world, hence it is吉利. The term "child" refers to the state of not yet developed and needing human guidance. As a ruler, if one can sincerely employ virtuous talents and achieve great deeds, then what difference is there between doing it oneself and doing it through others?

胡氏炳文曰：屯所主在初，卦曰“利建侯”，而爻於初言之；《蒙》所主在二，卦曰“童蒙求我”，而爻於五言之，五應二者也。童蒙純一未發以聽於人，居尊位而能以童蒙自處，其吉可知。蔡氏清曰：柔中居尊，純一未發，此“童蒙”字，與卦辭“童蒙”字小不同。蓋卦辭只是說蒙昧而已，此之童蒙，言其有柔中之善，純一之心。純則不雜，一則不二。蓋有安己之心，而無自用之失，有“初筮”之誠，而無“再三”之瀆”，信乎其吉矣。《程傳》童取未發而資於人者也，此語最初。

Collective commentary cites Hu Bingwen's statement: The hexagram Zun (Obstruction) is primarily about the line Choujiu (Nine at the beginning). The hexagram statement says "favorable for establishing feudal lords," and the line statement is expressed in the line Choujiu. The hexagram Meng (Youth) is primarily about the line Jiuer (Nine in the second). The hexagram statement says "the young and naive seek me," while the line statement is expressed in the line Liwu (Six in the fifth). This is because Liwu corresponds with Jiuer. The young and naive have pure and single-minded hearts, have not yet been enlightened, yet are willing to listen to others. Though occupying a high position, they behave as if they were young and naive. Their favorable outcome is evident. Collective commentary also cites Cai Qing's statement: The line Liwu is soft and moderate, and occupies a high position. It is pure and undivided, having not yet been expressed. The term "childlike ignorance" here is slightly different from the term "childlike ignorance" in the hexagram statement. The hexagram statement merely refers to ignorance, while here "childlike ignorance" refers to its soft and moderate goodness and pure and undivided heart. Being pure means not mixed, being undivided means not having conflicting intentions. It has a heart at peace with itself, without the mistake of being self-willed. It has the sincerity of the first divination, but not the disrespect of repeated divinations. It is not surprising that it is favorable. The Cheng transmission says "child" refers to something that has not yet developed and requires others. This statement is most precise (the original text mistakenly says "earliest" instead of "most precise").

又曰：宋敷文閣直學士李椿有曰，《易》以九居五，六居二為當位，而辭多艱；以六居五，九居二為不當位，而辭多吉。蓋君以剛健為體，而虛中為用；臣以柔順為體，而剛中為用。君誠以虛中行其剛健，臣誠以剛中守其柔順，則上下交而其志同矣，實易爻之通例。

Cai Qing also said: In the Song dynasty, Li Chun, a straight scholar of the Fuwen Pavilion, said that in the Zhou Changes, when a line has a nine in the position of five or a six in the position of two, it is considered "appropriate position," but the line statements often speak of difficulties. When a line has a six in the position of five or a nine in the position of two, it is considered "inappropriate position," but the line statements often speak of good fortune. This is because the sovereign should take strength and vigor as his essence, and emptiness and humility as his function; while the minister should take gentleness and compliance as his essence, and strength in the center as his function. If the sovereign can truly use emptiness and humility to carry out his strength and vigor, and the minister can truly use strength in the center to maintain his gentleness and compliance, then the superior and inferior will be in harmony and their minds will be aligned. This is indeed a general principle in the line statements of the Zhou Changes.

上九，擊蒙，不利為寇，利禦寇。本義 以剛居上，治蒙過剛，故為“擊蒙”之象。然取必太過，攻治太深，則必反為之害。唯捍其外誘，以全其真純，則雖過於嚴密，乃為得宜。故戒占者如此。凡事皆然，不止為誨人也。

"Upper Nine, strike the confusion, it is not advantageous to become a bandit, but advantageous to defend against bandits." Zhu Xi in The Original Meaning of the Zhou Changes says: Upper Nine, with a strong line located at the top of the entire hexagram, governs the state of confusion but is overly strong, hence the image of "striking the confusion." However, if one is too forceful and over-punishes, it will inevitably lead to harm. Instead, one should protect him from external temptations, preserving his innocence and simplicity. Even if the defense is too strict, it is still appropriate. Thus, this serves as a warning to those who consult the oracle. This principle applies to all matters, not only in teaching people.

程傳 九居蒙之終，是當蒙極之時，人之愚蒙既極，如苗民之不率，為寇為亂者，當擊伐之。然九居上，剛極而不中，故戒“不利為寇”，治人之蒙，乃“禦寇”也。肆為剛暴，乃為寇也，若舜之征有苗，周公之誅三監，“禦寇”也。秦皇漢武窮兵誅伐，“為寇”也。

Cheng Yi in his commentary Yichuan's Commentary on the Changes says: The upper ninth line is at the end of the Qiong hexagram, which represents the extreme of ignorance. When people are ignorant to the utmost, they become like the Sanmiao people who refuse to obey, turning into bandits and causing chaos, and thus should be punished. However, the upper ninth line is at the very top, having reached the extreme of firmness but not being in the center, so it warns it "it is not advantageous to be a bandit." Governing others' ignorance is called "controlling bandits"; acting recklessly with one's harshness is to become a bandit oneself. For example, Yu Shun's campaign against the Sanmiao and the Duke of Zhou's suppression of the three supervisors Guan Shu, Cai Shu, and Huo Shu are cases of "controlling bandits"; whereas Qin Shihuang and Han Wudi's excessive military campaigns and constant warfare are cases of "being a bandit."

集說 楊氏簡曰：擊其蒙，治之雖甚，不過御其為寇者而已，去其悖道之心而已。擊之至於太甚，而我反夫乎道，是擊之者又為寇也，故戒之曰：“不利為寇，利禦寇。”吳氏澄曰：二剛皆治蒙者，九二剛而得中，其於蒙也能包之，治之以寬者也。上九剛極不中，其於蒙也，乃擊之，治之以猛者也。

Collective commentary cites Yang Jian's explanation: striking his ignorance, although the measures are severe, are only to resist his rebellious and bandit-like nature, and to eliminate his thoughts that go against the right path. If striking goes too far, the person himself loses the right path, so the warning is "not advantageous to be a bandit, advantageous to resist bandits." Collective commentary also cites Wu Cheng's explanation: the two yang lines are both those who govern the ignorant. Nine in the second is strong and upright, and in the center, able to govern the ignorant with tolerance, using leniency; Nine at the top is extremely strong but not in the center, and thus strikes the ignorant, governing with severity.

總論項氏安世曰：六爻之義，初常對上，二常對五，三常對四觀之，則其義易明。初用刑以發之，上必至於用兵以擊之；二為包而接五，則五為童而巽二；三為見二而失身，則四為遠二而失實。大約諸卦多然，終始見於初上，而曲折備於中爻也。

In general, the commentary by Xiang Anshi says: The meaning of the six lines should be viewed by contrasting the first line with the top line, the second line with the fifth line, and the third line with the fourth line. This makes the principles clear. The first line uses punishment to enlighten ignorance, while the top line develops to the use of military force. The second line can contain and support the fifth line, and the fifth line, with a childlike mind, humbly follows the second line. The third line loses itself by seeing the second line, while the fourth line loses its reality by being distant from the second line. Generally, each hexagram is like this: the beginning and end of a hexagram are seen in the first and top lines, while the twists and turns are fully contained in the middle lines.

蔡氏清曰：詳觀蒙卦六爻，在蒙者便當求明者，在明者便當發蒙者，而各有其道。然要之不出卦辭數句矣，故曰“智者觀其彖辭則思過半矣”。若三四則自暴自棄，雖聖人與居，不能化而入者也。吳氏曰慎曰：治蒙之道，當發之養之，又當包之，至其圾乃擊之，刑與兵所以弼教，治蒙之道備矣。

In summary, it is said by Tsai Qing that if we carefully examine the six lines of the Meng hexagram, those in a state of ignorance should seek those who are enlightened, while those who are enlightened should work to enlighten those in ignorance; each has their own method. However, in the end, all these approaches do not go beyond the statements in the hexagram. Therefore, the Great Treatise says, "The wise observe the hexagram statement, and thus think over half the matter." As for the sixth line in the third position and the sixth line in the fourth position, these are people who are self-abandoning; even if the sage were to be with them, they could not be transformed. In summary, it is said by Wu Yashen that the way to govern Meng is to develop it, nurture it, and include it; only when it reaches a state of danger and difficulty should one strike it. Punishment and military force are used to assist in education. In this way, the way of governing Meng is complete.

程傳 《需序卦》：“蒙者蒙也，物之稚也。物稚不可不養也，故受之以需。需者飲食之道也。”夫物之幼稚，必待養而成，養物之所需者飲食也，故曰“需者飲食之道也”，雲上於天，有蒸潤之象，飲食所以潤益於物，故需為飲食之道，所以次蒙也。卦之大意，須待之義，《序封、》取所須之大者耳。乾健之性，必進者也，乃處坎險之下，險為之阻，故須待而後進也。

Cheng Yi's Yichuan Commentary on the Changes says: In the Xugua transmission, when discussing the Meng hexagram, it says: "Meng means darkness, referring to the immature stage of all things. Immature things must not be neglected; thus, after the Meng hexagram comes the Xu hexagram. Xu refers to the way of food and drink." All immature things must wait for nourishment to grow, and nourishing all things requires nothing more than food and drink, hence "Xu means the way of food and drink." The Xu hexagram's Great Image describes clouds rising to the sky, symbolizing the rising of vapor that moistens and nourishes. Food and drink are used to moisten and benefit all things, so Xu is the way of food and drink, hence it follows the Meng hexagram. The general meaning of this hexagram is waiting. The Xugua transmission (the original text mistakenly reads "Xufeng" instead of "Xugua") merely mentions the greatest of the things that require waiting. The nature of Qian is strong and vigorous, originally destined to move forward, but now it is in the danger of Kan, where danger blocks its path, so it must wait before proceeding.

需有孚，光亨，貞吉，利涉大川。本義 “需”，待也。以乾遇坎，乾健坎險，以剛遇險，而不遽進以陷於險，待之義也。“孚”，信之在中者也。其卦九五以坎體中實，陽剛中正，而居尊位，為有孚得正之象。坎水在前，乾健臨之，將涉水而不輕進之象。故占者為有所待而能有信，則“光亨”矣。若又得正則吉，而“利涉大川”，正固無所不利，而涉川尤貴於能待，則不欲速而犯難也。

"The hexagram 'Need' says: 'Need has faith, bright and smooth, firm and auspicious, advantageous to cross great rivers.' Zhu Xi in 'The Original Meaning of the Zhou Changes' explains that 'need' means waiting. This hexagram combines Qian (Heaven) with Kan (Water). Qian is strong and vigorous, while Kan represents danger and difficulty. When a strong and vigorous force meets danger, it does not rush forward and fall into peril, which is the meaning of waiting. 'Faith' refers to sincerity in the heart. The line nine in the fifth is in the body of Kan, being the central solid line, and is yang and upright, occupying the position of honor. This is the image of holding sincere faith and being upright. Water of Kan is in front, and Qian's strength is pressing upon it, indicating the situation of about to cross the water without rushing forward. Therefore, if a person divining can wait and hold sincere faith, he will achieve 'bright and smooth' success; if he can also be upright, it will be auspicious, and it will be advantageous to cross great rivers. Upholding uprightness is indeed beneficial in all endeavors, but crossing great rivers especially requires waiting, meaning not seeking quick success but avoiding reckless冒险."

程傳 “需”者，須待也。以二體言之，乾之剛健上進而遇險，未能進也，故為需待之義。以卦才言之，五居君位，為需之主，有剛健中正之德，而誠信充實於中。中實，有孚也。有孚則光明而能亨通，得貞正而吉也。以此而需，何所不濟？雖險無難矣，故“利涉大川”也。凡貞吉，有既正且吉者，有得正則吉者，當辨也。

Cheng Yi in Yichuan's Commentary on the Changes says: "Need" means waiting. In terms of the two trigrams that make up the hexagram, Qian is strong and vigorous, wanting to move upward, but encounters a dangerous situation, so it cannot move forward at the moment, hence the meaning of waiting. In terms of the hexagram itself, the line nine in the fifth occupies the position of the ruler, which is the main element of the hexagram of Need. It possesses the virtue of being strong, vigorous, upright, and just, with sincerity and trustfulness fully present in the heart. The middle line is solid, which is "having sincerity." Having sincerity brings brightness and enables smoothness, and by maintaining uprightness, one attains good fortune. With such virtue, waiting, what could not be accomplished? Even if there is danger, it is not considered a difficult matter, hence the statement "favorable for crossing a great river." Whenever the text says "uprightness brings good fortune," sometimes it refers to something that is originally upright and auspicious, and sometimes it refers to attaining good fortune by maintaining uprightness. These two meanings should be clearly distinguished.

集說 《朱子語類》云：“需”者寧耐之意，以剛遇險，時節如此，只得寧耐以待之。且如涉川者，多以不能寧耐致覆溺之禍，故《需》卦首言“利涉大川”。項氏安世曰：需非終不進也，抱實而遇險，有待而後進也。凡待者，皆以其中有可待之實也，我實有之，但能少待，必有“光亨”之理。若其無之，何待之有？故曰“需有孚光亨”。“光亨”者不可以盈，必敬慎以終之，故曰“貞吉”。信能行此，則其待不虛，其進不溺，故曰“利涉大川”。“有孚光亨貞吉”者，《需》之道也；“利涉大川”者，《需》之效也。

The "Need" hexagram explains the meaning of patience and perseverance. When one encounters difficulties with a strong and upright character, the situation is like that, and one can only endure and wait patiently. For example, a person crossing a river often meets disaster and drowns because he cannot bear to wait. Therefore, the Need hexagram specifically emphasizes "favorable for crossing great rivers." The "Collected Sayings" cites Xiang Anshi's explanation: waiting does not mean standing still forever, but rather having a real foundation and encountering difficulties, waiting first and then proceeding. Anyone who can wait does so because he has something truly worth waiting for. I indeed have it; if I can wait a little longer, there must be a bright and smooth outcome. If there is nothing to wait for in the first place, then what is the use of waiting? Therefore, "Need with sincerity, brightness, smoothness, uprightness, and good fortune" explains the principle of the Need hexagram. Those who have already achieved brightness and smoothness must not be complacent, but must carry it through with respect and caution, hence "uprightness brings good fortune." If one truly does this, then his waiting will not be in vain, and his progress will not lead to disaster, hence "favorable for crossing great rivers." "Need with sincerity, brightness, smoothness, uprightness, and good fortune" explains the principle of the Need hexagram, while "favorable for crossing great rivers" explains its effect.

胡氏炳文曰：需而無實，無光且亨之時；需而非正，無吉且利之理；世有心雖誠實，而處事或有未正者，故曰“孚”，又曰“貞”。林氏希元曰：凡人作事，皆責成於目前，其間多有阻礙而目前不可成者，其勢不容於不待。然不容不待者，其心多非所樂，其待也，未必出於中誠，不免於急迫覬望之意，如此則懷抱不開，胸中許多闇昧抑塞，而不光明豁達，故聖人特發“有孚”之義。

Collecting interpretations cite Hu Bingwen's view: waiting without genuine foundation in the heart will not bring about a time of brightness and smoothness; waiting with an improper stance will not lead to auspiciousness. In the world, some people may have sincere hearts, but their conduct may not be upright, hence the Hexagram Statement mentions both "faithfulness" and "uprightness." Collecting interpretations also cite Lin Xiyuan's view: generally, people expect immediate results when doing things, but often encounter obstacles and cannot achieve immediate success. Forced by circumstances, they have to wait. However, those who are forced to wait usually do not willingly do so; their waiting is not from sincere inner intention, but rather with a sense of urgency and desire. In this way, their minds remain closed, burdened with many obscurities and blockages, unable to be bright and open. Therefore, the sage specifically points out the principle of "having faithfulness" in the Hexagram Statement.

蓋遇事勢之末可為，即安於義命，從容以待機會，而不切切焉以厚覬望，則其待也，出於真實而非虛假矣。如此則心逸日休，胸襟灑落而無滯礙，不亦光明豁達乎？然使心安於需，而事或未出於正，則將來亦未必可成，必也所需之事，皆出於正，而無行險僥倖之為，則功深而效得，時動而事起，曏者之所需，而今皆就緒矣，故吉。

Lin Xi yuan continued saying: When circumstances are not yet favorable, one should abide by righteousness and destiny, calmly wait for the opportunity, without being overly eager or ambitious. In this way, his waiting is genuine rather than false. Thus, the mind becomes at ease, life becomes better day by day, the mind is open and untroubled, and there is no obstruction. Is this not truly bright and open-minded? However, even if one's heart is at ease in waiting, the matters one is dealing with may not be on the right path, and they may not succeed in the future. One must ensure that the things one waits for are all on the right path, without taking risks or seeking shortcuts for personal gain. Then, when one's efforts are deep enough, the results will naturally come, and when the right moment arrives, the matter will arise. What was once waited for will now have clear direction, hence it is auspicious.

初九，需于郊，利用恆，無咎。程傳 需者以遇險，故需而後進。初最遠於險，故為“需于郊”。“郊”，曠遠之地也。處於曠遠，利在安守其常，則“無咎”也；不能安常，則躁動犯難，豈能需於遠而無過也？集說 孔氏穎達曰：難在於坎，初九去難既遠，故待於郊。“郊”者，境上之地，去水遠也。“恆”，常也。遠難待時，以避其害，故宜保守其常，所以“無咎”。

"The first line, 'Initial Nine, needing to wait at the outskirts, using constancy, without blame,' has the section on 'The Meaning' missing in the original text. Cheng Yi in his 'Commentary on the Changes by Yichuan' says: 'What is meant by waiting is that when encountering danger, one waits before advancing. Initial Nine is farthest from the danger, hence 'needing to wait at the outskirts.' 'Outskirts' refers to a vast and distant place. Being in a vast and distant place, the advantage lies in remaining steadfast in one's constant way, thus avoiding blame; if one cannot remain steadfast in one's constant way, one will become restless and thus invite danger, how then can one wait at a distance without blame? The collected interpretations cite Kong Yingda saying: danger is on the side of the Kan trigram, and Initial Nine is already far from danger, hence waiting at the outskirts. 'Outskirts' refers to the border of the state, far from water. 'Constancy' means constant. Being far from danger and waiting for the right time, using this to avoid its harm, thus one should remain steadfast in one's constant way, thereby avoiding blame."

梁氏寅曰：《需》下三爻，以去險遠近為吉凶。初以陽處下，最遠於險，故為“需于郊”之象。“郊”，荒遠之地也，而君子安處焉，故云“利用恆”。九二，需于沙，小有言，終吉。本義 “沙”，則近於險矣。言語之傷，亦災害之小者，漸進近坎，故有此象。剛中能需，故得終吉，戒占者當如是也。

The collected interpretations cite Liang Yin's saying: the three lines below the Xū hexagram are determined by the proximity to the dangerous situation represented by Li. The initial line, with a yang line at the very bottom, is farthest from the danger, hence the image of "needing at the outskirts." "Outskirts" refers to a remote and desolate place, yet the gentleman can remain calm there, hence the saying "favorable for constancy." "Nine in the second line, needing at the sand, slight words, ultimately吉利." Zhu Xi's "Original Meaning of the Zhou Changes" says: arriving at "sand" means one is already close to the danger. Harmful words are considered a minor form of calamity; since the second line gradually advances closer to the Kan trigram, this image arises. It is strong and centered, capable of waiting, hence ultimately achieving good fortune. This is a warning to those divining that they should act accordingly.

程傳 坎為水，水近則有沙。二去險浙近，故為“需于沙”。漸近於險難，雖未至於患害，已“小有言”矣。凡患難之辭，大小有殊。小者至於有言，言語之傷，至小者也。二以剛陽之才，而居柔守中，寬裕自處，需之善也。雖去險漸近，而未至於險，故小有言語之傷而無大害，終得其吉也。

Cheng Yi in Yichuan's Commentary on the Changes says: Kan represents water, and near water there is sand. Nine Two is gradually approaching danger, hence it is called 'needing at the sand'. Although approaching danger gradually, though not yet causing harm, there is already 'a little talk', leading to some verbal disputes. All terms related to hardship have distinctions in their severity: minor ones only bring about words, and verbal harm is the lightest of all. Nine Two, with its strong and positive quality, resides in a soft position, adhering to the middle path, and maintains a broad and composed demeanor, which is being good at waiting. Although getting closer to danger, it has not yet entered into danger, so there is only minor verbal harm without major harm, and thus ultimately attains good fortune.

集說孔氏穎達曰：“沙”是水旁之地，去水漸近，故難稍近而“小有言”。但履健居中以待要會，終得其吉也。胡氏炳文曰：初最遠坎，“利熙恆”乃“無咎”；九二慚近坎，“小有言”矣。而曰“終吉”者，初九以剛居剛，恐其躁急，故雖遠險，猶有戒辭。九二以剛居柔，寬而得中，故雖近險而不害其為吉。

The collected interpretations cite Kong Yingda's explanation: "Shā" refers to the ground by the water, closer to the water, so the danger gradually approaches and thus there is "a slight word." However, nine two stands on a strong and vigorous position, resides in the central position, and waits for the meeting of opportunity, ultimately achieving good fortune. The collected interpretations also cite Hu Bingwen's explanation: initial nine is farthest from Kan, so it needs "to be beneficial for constancy" to avoid mistakes (the original text mistakenly uses "xi" instead of "yong"); nine two gradually approaches Kan, and thus has "a slight word," yet still says "ultimately good fortune." This is because initial nine, with a strong line in a strong position, is feared to be impetuous, so even though it is still far from danger, it is still given a warning; nine two, with a strong line in a flexible position, is broad and balanced, so even though it is close to danger, it does not hinder its attainment of good fortune.

九三，需于泥，致寇王。本義 泥將陷於險矣。“寇”，則害之大者。九三去險愈近而過剛不中，故其象如此。程傳 “泥”，逼於水也，既進逼於險，當致寇難之至也。三剛而不中，又居健體之上，有進動之象，故“致寇”也。苟非敬慎，則致喪敗矣。集說 王氏申子曰：“泥”則切近水矣，險已近，而又以剛用剛而進逼之，是招致寇難之至也。龔氏煥曰：郊、沙、泥之象，視坎水遠近而為言者也，《易》之取象如此。

The line statement says: "At the third line, needing to stay in the mud, leading to the arrival of the enemy." The original text at the end of the line statement reads "Wang," while the commonly circulated version reads "Zhi." Zhu Xi in The Original Meaning of the Zhou Changes says: arriving at the muddy ground, one is about to fall into danger. "Kou" refers to a major calamity. The third line is getting closer to danger, yet it is overly strong and not in the central position, hence its image is like this. Cheng Yi in Yichuan's Commentary on the Changes says: "Mud" is the place closely adjacent to water; having already advanced close to danger, one naturally invites the arrival of calamity. The third line is strong yet not in the central position, and it is located at the top of the Qian trigram, which represents strength and vigor, thus showing a tendency to act hastily and advance. Therefore, it leads to calamity. If one is not respectful and cautious, one will suffer defeat. The collected interpretations cite Wang Shenzi saying: arriving at "mud" means being closely adjacent to water, danger is already approaching, yet still using one's strong nature to advance forcefully, thus inviting calamity to come knocking. The collected interpretations also cite Gongs Huan saying: the images of the outskirts, sand, and mud are all based on the proximity of the Li and Kan trigrams to water; this is how the Zhou Changes take their images.

六四，需于血，出自穴。本義 “血”者，殺傷之地。“穴”者，險陷之所。四交坎體，入乎險矣，故為“需于血”之象。然柔得其正，需而不進，故又為“出自穴”之象。占者如是，則雖在傷地而終得出也。程傳 四以陰柔之質處於險，而下當三陽之進，傷於險難者也，故云“需于血”。

"Six in the Fourth, needing by blood, emerging from a cave." Zhu Xi in The Original Meaning of the Zhou Changes says: "Blood" refers to a place of injury, and "cave" refers to a dangerous and perilous place. The Sixth in the Fourth has already entered the body of Kan, falling into danger, hence the image of "needing by blood"; yet it occupies a yao in a yin position and is in the correct place, waiting without advancing, hence the image of "emerging from a cave." If one divines thus, even though one is in a place of injury, one will ultimately be able to escape. Cheng Yi in Yichuan's Commentary on the Changes says: the Sixth in the Fourth, with its yin and soft nature, is in danger, and below it are three yang yao advancing upward, making it the yao that is injured by danger, hence the statement "needing by blood."

既傷於險難，則不能安處，必失其居，故云“出自穴”。穴，物之所安也。順以從時， 集說 《朱子語類》：問：《程傳》釋穴物之所安。曰：穴是陷處，喚作所安不得，柔得正了，需而不進，故能出於坎陷。楊氏啟新曰：剛者能需，柔亦能需，何也？剛柔皆有善惡。剛之需，猶乾之健而知險也；柔之需，猶坤之簡而知阻也。

Cheng Yi continued to say: since it has been harmed by danger, it cannot remain in a secure place, and thus must lose its dwelling, hence the phrase "emerging from the cave." "Cave" refers to the place where creatures can take shelter. To act in accordance with the situation — the original text here is missing, and the following part of the Cheng Transmission is incomplete. The Collection of Commentaries cites the "Sayings of Master Zhu" as follows: asking whether interpreting "cave" as the place where creatures can take shelter is appropriate. The answer is: "Cave" originally refers to a place of depression, so calling it a place for shelter does not make sense; the sixth line in the fourth position, being a yao of softness that is properly placed, only waits without advancing, thus being able to escape from the depression of Kan. The Collection of Commentaries also cites Yang Qixin's opinion: why can both the strong and the gentle wait? Because both the strong and the gentle have their good and bad aspects. The waiting of the strong is like the strength and vigor of Qian, which can recognize danger; the waiting of the gentle is like the simplicity and ease of Kun, which can recognize obstacles.

九五，需于酒食，貞吉。本義 “酒食”，宴樂之具，言安以待之。九五陽剛中正，需於善位，故有此象。占者如是而貞固，則得吉也。程傳 五以陽剛居中得正，位乎天位，克盡其道矣。以此而需，何需不獲？故宴安酒食以俟之，所需必得也。既得貞正而所需必遂，可謂“吉”矣。

"Nine in the Fifth, needing wine and food, firmness brings good fortune." Zhu Xi in The Original Meaning of the Zhou Changes says: "Wine and food" are utensils for feasting and joy. Here it refers to calmly waiting. The Nine in the Fifth is yang and upright, in the best position, waiting, hence this image. If the person divining is like this and remains firm and upright, he will attain good fortune. Cheng Yi in Yichuan's Commentary on the Changes says: The Nine in the Fifth, with its yang strength, is in the center and upright, occupying the position of the Son of Heaven. It has already fulfilled the way of a ruler. With such conditions, waiting, what could be left unattained? Therefore, calmly feasting and waiting, what is awaited will certainly be obtained. Having maintained firmness and uprightness, what is awaited will certainly come to pass. This can be called good fortune.

集說鄭氏維嶽曰：《繫辭》曰“需者飲食之道也”，《象》曰“君子以飲食宴樂”，爻曰“需于酒食”。以治道言，使斯民樂其樂而利其利，期治於必俟百年之後，而不為近功者，須待之義也。喬氏中和曰：九五之“貞古”也，豈徒以“酒食”雲哉？險而不陷，中自持也。

Collective commentary cites Zheng Weiyue's saying: The "Sequence of Hexagrams" says, "Need refers to the way of food and drink," the "Great Image" says, "The superior man uses food, drink, and joy," and the line statement says, "Need at food and drink." If we consider the way of governing the state, it is about allowing the people to enjoy their happiness and gain their benefits, expecting a well-governed world to come only after a hundred years rather than seeking immediate results. This is precisely the meaning of waiting. Collective commentary also cites Qiao Zhonghe's saying: Why is the Nine in the Fifth "Zhen Ji" (the original text mistakenly reads "Gu" instead of "Ji")? Is it merely because of food and drink? It remains in a dangerous situation without falling into it, relying on maintaining the middle path in the heart and self-control.

案 需之為義最廣，其大者莫如王道之以久而成化，而不急於淺近之功；聖學之以寬而居德，而不入於正助之弊。卦唯九五剛健中正以居尊位，是能盡《需》之道者，故《彖傳》特舉此爻，以當彖辭之義；而《大象傳》又特取此爻爻辭，以蔽《需》義之全。蓋繼《屯》、《蒙》之後，既治且教，而所謂休養生息，使之樂樂而利利，慚仁摩義，使之世變而風移者，其在於需乎？觀《需》之卦而不知此爻之義，但以諸爻處險之偏乎一義者概之，則《需》與《蹇》、《困》何異哉？

Li Guangdi remarked: The meaning of the hexagram "Need" is the broadest, and the greatest among them is that the Way of the King is achieved through long-term accumulation to accomplish moral education, not by seeking quick and superficial results; the sacred learning is cultivated through broad and relaxed nurture to accumulate virtue, avoiding the pitfalls warned against in the Mencius of deliberately rectifying the mind and hastening the growth of crops. The entire hexagram has only the line nine five, which is in the尊位 with the virtue of being strong, upright, and just, as the line that can fully embody the principle of Need. Therefore, the Commentary on the Judgment specially highlights this line, using it to carry the meaning of the hexagram statement; the Great Image Commentary also specially selects the line statement of this line to summarize the entire meaning of the hexagram of Need. Following the hexagrams Zun and Meng, which have already been governed and educated, the concept of rest and recuperation, allowing the people to enjoy their pleasures and benefits, and gradually cultivating the people through benevolence and righteousness, thus changing the customs of the world, is probably embodied in the hexagram of Need. If one looks at the hexagram of Need without understanding the meaning of this line, and instead uses the meaning of the other lines, which are inclined to one side when facing difficulties, to summarize the entire hexagram, then how is the hexagram of Need different from the hexagrams Jian and Kun?

上六，入地穴，有不速之客三人來，敬之終吉。本義 陰居險極，無復有需，有陷而入穴之象。下應九三，九三與下二陽需極並進，為“不速客三人”之象。柔不能御而能順之，有“敬之”之象。占者當陷險中，然於非意之來，敬以待之，則得“終吉”也。

"Upper Sixth, entering a cave, there come three unexpected guests, and by showing respect, the outcome is favorable." The line statement says "entering a cave," while the commonly accepted version reads "entering the cave." Zhu Xi in The Original Meaning of the Zhou Changes explains that the Upper Sixth, being a yin line in the extreme dangerous position, has no more to wait for, and this is like falling into a cave. It corresponds with the Nine Third below, and the Nine Third together with the two yin lines below are waiting at the extreme, and all move forward together, forming the image of "three unexpected guests." The Upper Sixth, being weak, cannot resist them, but can submit to them, thus showing the image of "respect." When a person is in a dangerous situation, if they can respectfully receive unexpected guests, they will ultimately achieve a favorable outcome.

程傳 《需》以險在前，需時而後進。上六居險之終，終則變矣。在需之極，久而得矣。陰止於六，乃安其處，故為“入于穴”。“穴”，所安也。安而既止，後者必至。“不速之客三人”，謂下之三陽。乾之三陽，非在下之物，需時而進者也。需既極矣，故皆上進，不速不促之而自來也。

Cheng Yi in Yichuan's Commentary on the Changes says: The Need hexagram is about waiting because there is danger ahead, so one must wait for the right time before advancing. The sixth line at the top is at the end of the danger, and when one reaches the end, change occurs. Being at the extreme of waiting, after a long time of waiting, one naturally gains something. When a yin line reaches the sixth position, it stops, thus settling in its place, hence "entering the cave." "Cave" refers to a place of safety. Once one has settled and stopped, those coming later will surely follow. "Three uninvited guests" refers to the three yang lines below. The three yang lines of the Qian trigram are not things that naturally desire to be in a lower position, but wait for the right time to advance. Since waiting has reached its extreme, they all move upward together. The term "uninvited" means they come without being urged.

上六既需得其安處，群剛之來，苟不起忌疾忿競之心，至誠盡敬以待之，雖甚剛暴，豈有侵陵之理？故“終吉”也。或疑以陰居三陽之上，得為安乎？曰：三陽乾體，志在上進，六陰位，非所止之正，故無爭奪之意，“敬之”則“吉”也。

Cheng Yi continued to say: Since the Sixth at the Top has already reached its place of rest, when many strong yang lines come, as long as there is no suspicion, resentment, or contention, and one receives them with utmost sincerity and propriety, then even if the other party is very strong and fierce, how could there be any reason for them to invade? Therefore, it is "ultimately auspicious." Some people wonder: can a yin line being above three yang lines be considered secure? The answer is: the three yang lines form the body of Qian, with their aspirations directed upward; the position of the Sixth at the Top is a yin position, which is not the proper place for them to stay, so they have no intention of competing. Therefore, the Sixth at the Top only needs to be respectful and courteous, and it will be auspicious.

集說 胡氏炳文曰：“入于穴”，險極而陷之象。“速”者，主召客之辭。“三人”，乾三陽之象。下三陽非皆與上應也，有“不速”之象。上柔順，有“敬之”之象。上獨 薛氏煊曰：“有不速之客三人來，敬之終吉”，處橫逆之道也。谷氏家傑曰：三居下封之終，而示之以敬；上居上卦之終，而又示之以敬，則知處需者貴敬也。

The collected interpretations cite Hu Bingwen's saying: "Entering the hole" signifies a situation of extreme danger leading to a fall. "Speed" is a term used by the host to invite guests; "three people" represents the three yang lines of the Qian trigram. The three yang lines below do not all correspond with the sixth line at the top, hence the image of "not speed." The sixth line is yin and gentle, hence the image of "respect it." The sixth line alone—here the original text is missing some characters, and the latter part of Hu's explanation is incomplete. The collected interpretations also cite Xue Xuan's saying: "There comes a guest of no invitation, three people, respect it and it will end in good fortune," which discusses the method of dealing with matters that are rude and unreasonable. The collected interpretations also cite Gu Jiajie's saying: the third line is at the end of the lower trigram, and the Small Image Commentary advises "respect and caution"; the sixth line is at the end of the upper trigram, and again advises "respect it." This shows that when in the situation of needing, the most important thing is the character of "respect."

總論蔣氏悌生曰：《需》，待也，以剛健之才，於險陷在前，當容忍待時，用柔而主靜。若不度時勢，恃剛忿躁而驟進，取敗亡必矣。初九去險尚遠，以用恆免咎；九二漸近險，亦以用柔守中而終吉；九三已迫於險，象言敬慎不敗；六四已傷於險，以柔而不競，能出自穴；上六險陷之極，亦以能敬終吉。然則需待之時，能含忍守敬，皆可以免禍，《需》之時義大矣！

In summary, citing Jiang Tisheng's view: The hexagram Need represents waiting. With a strong and capable character, but encountering obstacles ahead, one should be patient and wait for the right time, following a gentle and tranquil approach. If one does not consider the situation and relies on strength, acting rashly with anger and impatience, certain defeat will follow. Initially, the first line is far from danger, and by maintaining constancy, it avoids mistakes. The second line is gradually approaching danger, and by maintaining gentleness and balance, it ultimately achieves good fortune. The third line is already close to danger, and the Small Image Commentary says that as long as one is cautious, it will not lead to defeat. The fourth line has already been harmed by danger, and by being gentle and not competing with others, it can escape from the cave. The sixth line is at the extreme point of danger, but by being respectful, it ultimately achieves good fortune. Thus, in times of waiting, as long as one can endure and be respectful, misfortune can be avoided. The meaning of the hexagram Need is indeed profound.