Hexagram 5 · 水天需

需。有孚，光亨，贞吉。利涉大川。
需卦：抓到俘虏。大吉大利，吉利的卜问。有利于涉水渡河。

象曰：云上于天，需；君子以饮食宴乐。
《象辞》说：需的上卦为坎，表示云；下卦为乾，表示天。云浮聚于天上，待时降雨是需卦的卦象。君子观此卦象，可以宴饮安乐，待时而动。

需卦坎上乾下，为坤宫游魂卦。需为踌躇、期待，虽然刚强，但前面有险阻，应当等待，涉大川则利。

北宋易学家邵雍解
坎陷当前，遇阻不进；大器晚成，收成在后。
得此卦者，时机尚未成熟，需要耐心等待，急进反会见凶。

台湾国学大儒傅佩荣解
时运：时机尚未成熟，耐心等待。
财运：资本未集，无法开张。
家宅：平安是福。
身体：调节饮食，健康有望。

这个卦是异卦（下乾上坎）相叠，下卦是乾，刚健之意；上卦是坎，险陷之意。以刚逢险，宜稳健之妥，不可冒失行动，观时待变，所往一定成功。
大象：云登天上而未雨，不能急进，等待时机之象。
运势：智者必须待时而行，急进反见凶险。
事业：关键在于审时度势，耐心等待，事成于安祥，切勿冒险，欲速不达。自己要充满自信，临危不惧，坚守中正，必可化险为夷。情况有利时，仍得居安思危。
经商：行动之初，情况困难，必须以极大的耐心，创造条件和机会，行事光明磊落，观时待变，实现愿望。事情接近成功时，更应小心谨慎，切莫功亏一篑。
求名：时机尚不成熟，应耐心等待。这时应坚定信念，不为闲言流语所动摇，努力丰富自己，再求助可靠的人便可成功。
婚恋：慎重，切不可草率行事，逐渐培养感情，以诚实、热情相待，会发生变故，仍可以有良好的结局。双方都应懂得以柔克刚的道理。
决策：前途光明，有雄心大志，且可实现。为此需要积蓄实力，等待时机，大器晚成。本人具有坚强的意志，冷静的头脑。前进途中会遇到困难和险阻，必须十分谨慎，坦然对待小人的中伤，在灾祸在面前能镇静自若。不轻举妄动，冷静选择方向。为人谦和、坦率，多有他人相助，促使事业成功。当时机成熟后，必然一帆风顺。

需卦，本卦是异卦相叠，上卦为坎，下卦为乾。乾卦象征天空辽阔，坎卦象征乌云密布。雨水之于传统农业社会而言，是最大的需求，因此用这个意象来表现。古人引申为雨将下，万物皆待，所以叫需。
需，古体字结构是“雨上天下”，从雨而声。如苍天下雨，滋养万物及人。从人的角度看，天下雨，则不易出行耕作，因此在家喝酒吃肉、静待天时。所以，这一卦的基本象征就是等待、不进，还有饮食之义。
需卦位于蒙卦之后，《序卦》之中这样解释道：“物稚不可不养也，故受之以需。需者，饮食之道也。”有所需要，也是有所等待。
《象》曰：云上于天，需;君子以饮食宴乐。
《象》中这段话的意思是说：需卦的卦象是乾(天)下坎(水)上，为水在天上之表象。水汽聚集天上成为云层，密云満天，但还没有下雨，需要等待;君子在这个时候需要吃喝，饮酒作乐，即在等待的时候积蓄力量。
需卦象征等待，启示人们守正待机的道理，属于中上卦。《象》这样评断此卦：明珠土埋日久深，无光无亮到如今，忽然大风吹土去，自然显露有重新。

05. 水天需(䷄)-高岛易断
“需”字，古文作
，本从天，非而字，即下卦《乾》天，上卦《坎》云之象形也。《大象》曰：“云上于天，需”是也。音须，从雨得声，此字训待之义。详《 彖传》下。
  需：有孚，光亨，贞吉，利涉大川。
▲　金文需
九五以阳陷阴中，待三阳之进；三阳亦欲进而未进，是以得同心之孚。虽在少时阴暗未消，而乾阳方升，自能光显亨通，而安贞有吉也。险莫如大川，上下相孚，阳长阴衰，往而涉之，必有利，惟在需其时而已。《坎》《乾》两卦，其中实，故曰“孚”；互卦《离》，为光为舟；坎水为川，以乾健临之，故“利涉”也。
《彖传》曰：需，须也，险在前也。刚健而不陷，其义不困穷矣。需有孚，光亨，贞吉，位乎天位，以正中也。利涉大川，往有功也。
此卦水气蒸发为云，云升于天，则大雨之来可立待也，故曰《需》。又《乾》为老父在内，《坎》为中男在外，倚阁之望，待子归来；又《乾》为进，《坎》为川，欲进而遭大水，必待水退而进，皆“需”之义也。凡需之为象不一，而莫急于饮食，外卦《坎》为饮食，而互《兑》口，是以九五日“需于酒食”，《象传》曰：“需，君子以饮食宴乐。”盖万物必需雨泽而得生，人则需饮食而养生，是《需》之义也。
以此拟人事，内卦为我，具刚健才力以求进也，外卦为彼，设危险之策略以阻我也。进则必陷于险，未可妄动，惟宜需时，或需彼之奸计败露，或需我之气运亨通，斯进而谋事，方无险阻之患矣。然世人往往虚浮轻躁，不待时机，而任气直前，未有不身陷祸患者也。此卦下卦为《乾》，惟“刚健而不陷”，故“其义不困穷”也。至九五之时，危险解释，得志尤 易，自可成就大事，谓之“需，有孚，光亨，贞吉，位乎天位，以正中也，利涉大川，往有功也”。凡《易》中曰“光”，曰“光大”者，皆谓其光明正大，能奏成功也。六十四卦中，曰“利涉大川”者凡七，《需》居其首。自古创造舟揖，以济涉川，然时或风涛凶恶，多以不能忍耐，致遭覆溺，《需》卦故首戒之。惟其能需，是以“利涉大川”也。谚曰“急行者要迂回”，此之谓也。大凡人之为事，皆不当顾虑目前，与其速进而有悔，何如后时而圆功？大而求功名，以匡济国政，小而谋财产，以振兴家业，无不当待时而动也，故曰“往有功也”。
以此卦拟国家，下卦《乾》为人民，挟刚健之才力，欲进而参与政事；上卦《坎》为政府，禁下卦人民之暴进，示以法律。人民恐陷于危险，而不敢进，必待法网稍宽，斯可谋进矣。上卦政府，知下民有待泽之意，怜其陷于困难，布施雨泽，以苏民生，或减其租税，或谋其衣食，或开垦荒田，以资耕种，或赈发米粟，以济凶歉，故《 系辞》曰：“需者，饮食之道也。”下卦之人民，具健行之德，非不思进谋国是，因时运未通，不得不隐居求志。是上下共守需道，庶几可得幸福，谓之“需，有孚，光亨，贞吉，利涉大川”也。
通观此卦，初九从二阳之后，有进行之志，虑遇险而难为，未敢轻进。九二，为三阳之主，本可进行，但以坎险在前，恐进而有咎，是以从容待时，即所谓“君子居《易》以俟命”也。九三，重刚而不中，独进而涉坎险，以致酿灾，惟能敬慎，尚可不败。六四，位邻九五，虽能尽其忠诚，而乏匡济之才，为下三阳所疑，未免受伤，仅得以身免而已。九五，秉刚健中正之德，以待天命，是能尽需之道也，故曰吉。上六，当爻之终，险陷已极，无复可需，虽有非意之来，“敬之终吉”。乃知需之为时，能含忍守敬，皆可免祸。需之时义大矣哉！
《象》曰：云上于天，需。君子以饮食宴乐。
《坎》云在上，《乾》天在下，阴阳之气未交，而不成雨。盖云在天上，虽有雨兆，或散而复晴，犹之君子养其才德，虽欲出而济世，而风云未会，不得施其膏泽。若怨天尤人，梯荣干进，是小人不知时命者之所为也。所谓“饮食”者，非侈意醉饱之谓，如孔子之饭蔬饮 水，颜子之一簟一瓢也。所谓“宴乐”者，非溺情逸娱之谓，如考磐之足以悲歌，卫门之可以栖迟是也。以其能素位而行，不愿乎外，故曰“饮食宴乐”。余谓我国商人，以当地经营不合，出游外国，劳心劳力，自谋衣食，及一旦报内地凶歉，在外洋贩运米谷，赈济饥馑，藉以获利者，亦需之道也。
【占】　　问战征：需，待也，云在天上，阴阳未交，未可战也。《乾》为君子，又为武人，属主帅言。《坎》为酒，故曰“饮食宴乐”，盖言行军先备军粮也。
○　问营商：玩爻辞，想是贩运粮食，或开设酒馆之业也。曰“云上于天”，是云在上而雨未下，想是资本未集也，故曰《需》。
○　问功名：是风云未际其会，尚有待也。
○　问疾病：宜以饮食调剂，安乐自遣，遣久自愈。
○　问六甲：生男。

Judgment
Legge: Waiting intimates that with sincerity and firmness there will be brilliant success and good fortune. It will be advantageous to cross the great stream.
Wilhelm/Baynes: Waiting. If you are sincere, you have light and success. Perseverance brings good fortune. It furthers one to cross the great water.
Blofeld: Calculated inaction (or exhibiting the power to wait) and the confidence of others win brilliant success. Righteous persistence brings good fortune. It will be advantageous to cross the great river (or sea). [The significance of this hexagram is that inaction while awaiting the outcome of events will enable us to avoid a danger now threatening. Firmness, clarity of mind and success in winning the confidence of others are now demanded of us; with them, our undertakings will prosper. Moreover, this period of inaction is a good time in which to go on a journey or else for relaxation and enjoyment.]
Liu: Waiting. If you are sincere you will have glory (light) and success. Continuing leads to good fortune. It is of benefit to cross the great water (to travel to remote places).
Ritsema/Karcher: Attending, possessing conformity. Shining Growing,
Trial: significant. Harvesting: wading the Great River. (Editor: "Possessing conformity" is translated as: ... "Inner and outer are in accord; confidence of the spirits has been captured...") [This hexagram describes your situation in terms of being compelled to wait for and serve something. It emphasizes that fixing your attention on what is required while waiting carefully for the right moment to act is the adequate way to handle it. To be in accord with the time, you are told to: attend!]
Shaughnessy: Moistened: There is a return, radiant receipt; determination is auspicious; beneficial to ford the great river.

Cleary (1): In Waiting there is sincerity and great development. It is good to be correct. It is beneficial to cross a great river.
Cleary (2): Waiting with truthfulness lights up success in correct orientation toward good. It is beneficial to cross a great river.
Wu: Waiting indicates having confidence. It is brilliant and pervasive and auspicious to be persevering. It will be advantageous to cross the big river.
The Image
Legge: The image of clouds ascending over the sky forms Waiting. The superior man, in accordance with this, eats and drinks, feasts and enjoys himself as if there were nothing else to employ him.
Wilhelm/Baynes: Clouds rise up to heaven: the image of Waiting. Thus the superior man eats and drinks, is joyous and of good cheer.
Blofeld: This hexagram symbolizes clouds rising to the zenith -- inactivity! The Superior Man will pass this time in feasting and enjoyment.
Liu: Clouds rise up in the sky; this symbolizes Waiting. The superior man enjoys his food and drink. He remains relaxed and happy.
Ritsema/Karcher: Above clouds with-respect-to heaven. Attending. A chun tzu uses drinking [and] taking-in to repose delighting.
Cleary (1): Clouds rise to heaven, waiting. The superior person makes merry with food and drink.
Wu: The clouds ascend to the sky; this is Waiting. Thus the jun zi enjoys food and peace.
COMMENTARY
Confucius/Legge: Waiting shows peril in front, but its subject does not allow himself to be involved in the dangerous defile. The success in sincerity and good fortune in firmness are shown by the position of the fifth line which is correctly situated in the central place assigned by Heaven. Crossing the great stream will be followed by meritorious achievement.
Legge: Waiting is composed of the lower trigram of strength and the upper trigram of peril. Strength confronted by peril might be expected to advance boldly and deal with it at once, but the lesson of the hexagram is that it is wiser to wait until success is sure. In the situation at hand, firm correctness is all that is required for eventual victory.

"Crossing the great stream" is a frequent expression in the I Ching which symbolizes the undertaking of hazardous enterprises, or encountering great difficulties. Historically it refers to the Yellow River which the lords of Chou had to cross in their revolution against the Yin Dynasty tyrants. The crossing made by King Wu in 1122 B.C. was one of the greatest deeds in the history of China, and was preceded by a long period of waiting until success could be assured. Regarding the Image, it is said that the cloud that has risen to the top of the sky has nothing to do but wait until the harmony of heaven and earth require it to discharge its store of rain. The superior man is likewise counseled to enjoy his idle time while waiting for the correct moment to deal with the approaching danger.
NOTES AND PARAPHRASES
Judgment: Strength in the face of danger here consists of the will to sit tight and do nothing. The Superior Man carries on as if nothing was the matter, and nourishes himself through inaction.
There are many kinds of courage -- perhaps the greatest of all is the courage to remain unflinchingly in place when all the circumstances seem to cry out for action. It takes far more courage to wait for the dragon to slowly come to you than to rush forth and attack him in his lair. As a strategy, to out-wait your opponent through pure willpower and inner strength can be more effective than a
direct attack -- but it can only succeed when you are truly strong. It is as if the real battle takes place on the inner planes, and the first one to act in the world thereby concedes defeat.
A very large part of the Work consists in disciplining oneself to wait -- to take no action until some indefinite time in the future. This is exceedingly
difficult to do, and creates incredible stresses within the psyche -- which is exactly why it is necessary. Psychologically, to "cross the great stream" is to subdue all of the autonomous instincts, drives and emotions that are accustomed to responding whenever they are stimulated. As long as waiting creates feelings of stress, you can be sure that the battle has not been won. When you can wait like
the superior man -- as if there were nothing else to do, then you can allow yourself to hope that you may be getting somewhere. To nourish oneself through inaction is to digest and absorb the energy of one's instinctive responses. As in any nourishing assimilation, their strength then becomes your strength. The true adept is one who has digested all of his passion and is thereby empowered to use it for his own purposes. Instead of engaging in civil war, he has united his forces to act in the world.

Tradition says that Moses did not set the Tabernacle up straight away, but delayed for three months, despite the fact that the people wanted to dedicate it at once. In this is repeated a lesson of patience concerning matters of the spirit. For instead of accepting their Teacher's word, which conveyed the will of God, the Israelites sought to impose their own will over what they had made ... This phenomenon is not unknown among those who cannot wait, which is a vital part of esoteric training. Unfortunately, it has to be demonstrated over and over again that the timing of a spiritual event is contingent upon a cosmic schedule, and not the will of the individual.
Z.B.S. Halevi -- Kabbalah and Exodus

初九。需于郊，利用恒，无咎。
初九：在郊外等侯，应该照旧等待下去，没有危险。
象曰：需于郊，不犯难行也；利用恒，无咎，未失常也。
《象辞》说：在郊外等候，是说不能冒险前进。照旧等待下去，没有危险，这是因为待机而动没有违反正常的原则。

北宋易学家邵雍解
平：得此爻者，宜守旧，则无灾祸。做官的须守常职，耐心等待机会。

台湾国学大儒傅佩荣解
时运：必须久待，守恒为要。
财运：暂勿投资，货物无损。
家宅：可居郊外。
身体：幽居养病，终无大碍。

初九爻动变得周易第48卦：水风井。这个卦是异卦（下巽上坎）相叠。坎为水；巽为木。树木得水而蓬勃生长。人靠水井生活，水井由人挖掘而成。相互为养，井以水养人，经久不竭，人应取此德而勤劳自勉。

郊：指郊外。初九这一爻选离坎卦，就像远离市中心的郊外一样。
从卦象上看，初九以阳爻居于刚位，得位。其远离上卦坎，也意味着远离危险，所以说是“需于郊”。但是阳爻具有好动、冒进的特性，但是其与九二逆比，必受九二的阻拦，会招来灾祸，所以最好办法就是静等时机。
占得此爻者，现在不宜采取任何行动，应耐心地等待。如果你缺乏耐心，贸然行动，可能就会铸成大错。
等待是很考验人的耐心的，有些人就是因为缺乏耐心，从而错失了机会。有个人到海上出行，不幸乘坐的船遇难，同船的人都被淹死了，他因为奋力地抱住了一根木头，总算保住了性命，漂到了一个小岛上。刚开始时，他满怀信心，等待有船路过，来搭救他。可是等了一个月之后，他再也等不下去了，于是自己用木头搭建筏子，打算过海，可是半路却被淹死了。
等待需要耐心和恒心，占得此卦者，要注意这一点。

初九：需于郊，利用恒，无咎。
《象传》曰：需于郊，不犯难行也。利用恒，无咎，未失常也。
“郊”者，偏鄙之地；《坎》者，水也，险也。“需于郊”者，前途为坎水所阻，必待川减退，故需。又《乾》为金，如旅客怀金，中途被水，以致滞留者。以《乾》三爻，对外卦之《坎》，各以所居远近 系辞，曰“郊”，曰“沙”，曰“泥”，取渐次近险之象。此爻去水最远，不敢进而冒险，故曰“需于郊”，所谓“危邦不入，乱邦不居”之义也。躬耕郊野，无求于世，历久而不改其节，故曰“利用恒”。“恒”，不变动之义，“用恒”者，始终不变也。初九之患，相去尚远，然思患预防，恒守其贞，可以免祸矣，故曰“无咎”。此爻体《乾》，《乾》者刚健，其道以上行为常，且以初九与六四正应，苟急其应，则必有冒险之虞。今僻处远郊，以待时机，是以《象传》曰：“不犯难行也。”
【占】　问战征：爻曰“需于郊”，是必屯营于郊也。《坎》为险，为难，是必前进有险，故《象》曰“不犯难行也”。初为卦之始，知初次出军；曰“恒”，曰“需”，知宜久待。恒而后进，必无咎也。
○　问功名：卦属初爻，知为初出求名也。郊为草莽之地，“需于郊”。谓宜退居于野也。恒久也，“利用恒”，谓宜久待而后可利见也。《象》曰“不犯难行也”，谓其不涉于难；“未失常也”，谓其能守其恒，故无咎。
○　问营商：行商之道，以恒久为利。“需于郊”，知必前途有险，暂以货物堆积于郊，以待时而行也。《象》曰“未失常也”，知货物无损失也。
○　问疾病：“郊”者田野空旷之处，谓宜就野外，幽居以养病也。“无咎”，即病无害之谓也。
○　问六甲：生男。
【例】　友人左右田金作氏来告曰：有一会社，咸云利益甚多，将谋入社，请占前途吉凶。筮得《需》之《井》。
断曰：此卦内卦《乾》，《乾》纯阳属金，外卦《坎》，《坎》属 水，有去高就下之性。且《坎》为险，谓彼设危险之计，募株主之金，将使入者皆陷之于险。然能察彼社之举动，审彼社之虚实，待其险陷既平，而后入之，是《需》之作用也。《 彖传》曰，“需，须也，险在前也，刚健而不陷”也。初爻之辞曰“需于郊”，郊者，郊外之地，幸去危险尚远，足下不被其所诱，不陷于奸策，持重不变，可谓能守其常也。至五月之后，该社必有祸难，斯投机者皆退，株券亦当下落，此时买株券而入社，其后此社运必当盛大。爻象如此，是宜暂待时机也。
后果如所占。

Line-1
Legge: The first line, dynamic, shows its subject waiting on the distant border. It will be well for him to constantly maintain the purpose thus shown, in which case there will be no error.
Wilhelm/Baynes: Waiting in the meadow. It furthers one to abide in what endures. No blame.
Blofeld: Stay on the outskirts avoiding action. Constancy preserves from harm.
Liu: Waiting in the countryside. It is of benefit to continue. No regret.
Ritsema/Karcher: Attending tending-towards the suburbs. Harvesting: availing-of persevering. Without fault.
Shaughnessy: Moistened in the pasture; beneficial to use constancy; there is no trouble.
Cleary (1): Waiting on the outskirts, it is beneficial to employ constancy; then there is no fault.
Wu: He is waiting in the countryside. It will be advantageous for him to be persistent and thus free from blame.
COMMENTARY
Confucius/Legge: He makes no movement to encounter rashly the difficulties of the situation. There will be no error if he constantly maintains his purpose -he will not fail to pursue that regular course. Wilhelm/Baynes: One does not seek out difficulties overhastily. One has not abandoned the general ground.
Blofeld: Not rushing forward to undertake what is difficult to perform. Doing nothing out of the ordinary. Ritsema/Karcher: Not opposing heavy moving indeed. Not-yet letting-go rules indeed. Cleary (2): One has not entered into

difficult actions. One has not yet lost normalcy. Wu: Not to proceed toward danger. Not to deviate from normal course.
Legge: The border means the frontier of the state. Line one appears at work in his distant fields, not thinking of anything but his daily work, and he is advised to abide in that state of mind. The "regular course" is the determination to maintain a distance from danger and wait for the proper time to act.
NOTES AND PARAPHRASES
Siu: At the outset, there is a suggestion of danger. The man remains calm, concerns himself only with the immediate task at hand, and does not move to counteract remote threats.
Wing: Do not become agitated by your sense of an impending problem. Live your life as normally as possible and do nothing out of the ordinary. If there is a problem, it exists in the future. Acknowledging it now could diminish your strength.
Editor: A border is any threshold or boundary, such as the threshold between the conscious and unconscious minds. As yet the danger has not crossed this line, and we are advised not to go forth to meet it. Neither should we abandon our position, but just quietly allow the situation to unfold and define itself. Let not future things disturb thee, for thou wilt come to them, if it shall be necessary, having with thee the same reason which now thou usest for present things.
Marcus Aurelius
A. Sit tight and allow the situation to unfold.
B. "Let sleeping dogs lie."

九二。需于沙，小有言，终吉。
九二：在沙地上等待，稍微有过错，最后还是吉利的。
象曰：需于沙，衍在中也；虽小有言，以终吉也。
《象辞》说：在沙地上等待，沙地软柔难通行，将有延误事机之失，这过失在自身。虽然稍微有过错，最后的结果还是好的。

北宋易学家邵雍解
吉：得此爻者，会受到争诉之扰，若能以宽厚待人，则不辩自明。做官的会受到流言的困扰，但最后吉祥。

台湾国学大儒傅佩荣解
时运：流言困阻，最后吉祥。
财运：货运不通，无害商业。
家宅：口舌之争。
身体：心胸宽大，自然吉祥。

九二爻动变得周易第63卦：水火既济。这个卦是异卦（下离上坎）相叠。坎为水，离为火，水火相交，水在火上，水势压倒火势，救火大功告成。既，已经；济，成也。既济就是事情已经成功，但终将发生变故。

需于沙：待在沙滩之意。小有言：受别人责难。
此爻的意思说：此时有若处于沙滩之中，虽然遭到别人的责难，但这也无大碍，只要坚持，最终能吉利。
从卦象上看，九二以阳爻居于阴位，又得中位，象征刚柔相济善于忍让的君子。九二与九五敌应，与一个卦之中的主要领导为敌，日子必然不好过。但是九二、九三、六四组成了兑卦，兑为喜悦、光明之意，象征着九二会迎来喜悦和光明的日子，只是现在要静等时机，并且忍受别人的闲言碎语。
占得此爻者，还应该继续耐心等待，光明很快就会到来。有人要是讽刺你、挖苦你、指责你，也不要放在心上，不去理会他们。

九二：需于沙，小有言，终吉。
《彖传》曰：需于沙，衍在中也，虽小有言，以吉终也。
“沙”者，近水之地，比九三之“泥”尚远，《比》初爻之“郊”近矣。“小有言”者，谓有言论之争。凡《易》之辞，患难之小者曰“小有言”。二爻进初九一等，渐近于险，有“需于沙”之象。虽有刚阳之才，足以济险，以上无君长之应，中无同僚之助，惟居柔守中，宽裕自处，是需之善也。然以去险渐近，虽未至大害，已有小言矣，故曰“小有言”。互卦为《兑》，《兑》者口也，悦言之象，《坎》者舌也，怒言之象，谓彼出怒言，而我能和解之，故曰“终吉”。“衍”，宽绰也，谓胸中宽衍，又能忍耐，终得济焉。故《象传》曰：“需于沙，衍在中也，虽小有言，以吉终也。”凡爻辞变而之成曰终，为原始以要终。“终吉”者，前凶而后吉也。此爻变则为《既济》，其爻辞曰，“妇丧其茀，勿逐，七日得”，亦可以见终吉之义也。
【占】　问战征：《坎》为隐伏，玩爻象，谓宜伏兵于沙漠之地。或因间谍致误，小有挫折，终必吉也。
○　问营商；二爻辰在寅，上值天江四星，石氏云，“天江明动，大 水不具，津梁不通”，因之货物不能通运，故“需于沙”，沙，水岸也。虽小有口舌，无害商业，故“终吉”。
○　问时运：沙从水从少，是少有水之处，不能通舟揖也。“需于沙”，犹言时运之不能也。二爻辰在寅，又上值箕，《诗纬》云：“箕为天口，主出气”，小有言，是谗言也。然需以待之，故“终吉”。
○　问六甲：生男。
【例】　友人永井泰次郎氏，贷与金于北海道商人，某逾期未返，发信督促，未得回报，因欲自赴彼地，请占一卦。筮得《需》之《既济》。
断曰：《需》者，坐而待时之卦也，不宜自进而赴彼地。于《彖》曰“有孚”，见之知彼非故意延缓，因商业上有意外纷纭，为之奔走不遑也，谓之“小有言”。今后四月，即至第五爻之时，彼必可返还其金，谓之“终吉”
永井氏守此占，而不行，后至四月，果如所占。

Line-2
Legge: The second line, dynamic, shows its subject waiting on the sand of the mountain stream. He will suffer the small injury of being spoken against, but in the end there will be good fortune.
Wilhelm/Baynes: Waiting on the sand. There is some gossip. The end brings good fortune.
Blofeld: Inactivity upon the river beach -- some slight gossip may arise, but the final result will be good fortune. [Sitting on a river beach watching the water flow past symbolizes watching what is going forward without taking part.]

Liu: Waiting in the sand (seashore, bank of the river) arouses gossip. Good fortune in the end.
Ritsema/Karcher: Attending tending-towards sands. The small possesses words. Completing significant.
Shaughnessy: Moistened in the sand; there are a few words; in the end auspicious.
Cleary (1): Waiting on the sand, there is some criticism, but it turns out well.
Wu: He is waiting on the sand. He may hear little complaints. Eventually, there will be good fortune.
COMMENTARY
Confucius/Legge: He occupies his place in the center with a generous forbearance. He will bring things to a good issue. Wilhelm/Baynes: One is calm, for the line is central. Although this leads to some gossip, the end brings good fortune. Blofeld: The first sentence indicates a place with water flowing through the middle. Though there be gossip, all will be well in the end.
Ritsema/Karcher: Overflowing located in the center indeed. Although the small possesses words, using completing significant indeed. Cleary (2): There is useless excess within. Though there is some criticism, it is to make the end auspicious. Wu: Indicates having forbearance. It will end with good fortune.
Legge: The sand of line two suggests a nearer approach to the defile, but he is still self-restrained and waiting. That he is a dynamic line in a magnetic and central place shows him to be possessed of a large and generous forbearance.
NOTES AND PARAPHRASES
Siu: The danger approaches with disagreements and unrest. The man remains self-controlled and does not respond to slander.
Wing: What you propose to do will bring difficulties into your life. Furthermore, you could become a victim of gossip. If this occurs, don't try to defend yourself, as it will only lend weight to what is otherwise insubstantial. Success will eventually come.
Editor: "Sand” often symbolizes time -- the innumerable petty details of life, or the inexorable wearing away of hours, minutes, seconds. When combined with the image of a river bank (Legge, Blofeld, Liu), the notion of waiting for time and events to fulfill themselves is further emphasized. Psychologically, to be "spoken against" refers to the impatient urging of the instinctual-emotional part of the psyche which demands immediate gratification of every current desire. Wilhelm renders "being spoken against" as "gossip," which is rumor, speculation or

imagination. (Cleary’s Buddhist text calls it “criticism.”) To exercise a “generous forbearance” means to endure and ignore these illusion-obsessed inner voices. Blofeld's note about "watching what is going forward without taking part” is especially insightful: the line often portrays a situation in which one is required by circumstances to be an inactive observer. If this is the only changing line, the new hexagram created is number 63, Completion, suggesting that passive contemplation is linked with fulfillment of the Work. When Siddhartha listened attentively to this river, to this song of a thousand voices; when he did not listen to the sorrow or laughter, when he did not bind his soul to any one particular voice and absorb it in his Self, but heard them all, the whole, the unity; then the great song of a
thousand voices consisted of one word: Om -- perfection.
Hermann Hesse -- Siddhartha
A. Contemplate the unfolding situation: restrain your impulse to meddle, even if action seems necessary.
B. For the moment, maintain the status quo.

九三。需于泥，致寇至。
九三：在泥淖中等待，把强盗招引过来。
象曰：需于泥，灾在外也。自我致寇，敬慎不败也。
《象辞》说：在泥淖中等待，泥淖污秽，环境险恶，灾难就在附近。由自己招致了强盗，但郑重谨慎，随机应变，就可不受损伤。

北宋易学家邵雍解
凶：得此爻者，须防止窃盗之患，亦要预防水险。做官的会被贬职。

台湾国学大儒傅佩荣解
时运：难期上达，谨慎自持。
财运：无法流通，小心受骗。
家宅：婚事难成，成则怨偶。
身体：小心外伤。

九三爻动变得周易第60卦：水泽节。这个卦是异卦（下兑上坎）相叠。兑为泽，坎为水。泽有水而流有限，多必溢于泽外。因此要有节度，故称节。节卦与涣卦相反，互为综卦，交相使用。天地有节度才能常新，国家有节度才能安稳，个人有节度才能完美。

需于泥：待在泥泽中。
致宼至：招致贼宼的进犯。
此爻的意思是：在泥沼中等待，招来了强盗。
从卦象上看，九三这一爻居下卦之上，紧邻坎水，等于停留在河边的泥沼之中。坎是盗、是险之意，如果继续行动，就会陷入泥沼之中，引来强盗，因为强盗离得不远了。
象曰：需于泥，灾在外也。自我致宼，敬慎不败也。
这句话的意思是说：在泥沼中等待，是因为外面有强盗。由自己招来的强盗，只要恭敬谨慎就不会陷于祸败。
需卦是上坎下乾，乾卦是刚健有力的。占得此爻者，如果做事急躁冒进，就会陷入危险之中。但是，如要恭敬谨慎，就能自保，可立于不败之地。
停留在淤泥中，在淤泥中求食物，处境可就不是很好了。九三爻的上面是坎卦，坎含有贼寇的意思，所以“需于泥”的九三会招致贼寇的侵犯。

九三：需于泥，致寇至。
《象传》曰：需于泥，灾在外也。自我致寇，敬慎不败也。
“泥”者，水际湿土，即水际之地也；“寇”者，《坎》之象，灾之大也。初九之郊险尚远，九二之沙险渐近，九三之泥，身已接险，祸在目前。此爻居《乾》卦之极，过刚而不中，故当险难在前，复不介意，恃己刚强，见上位之应我，不辨时机，不察事情，一意妄进，将以救在前之险，故非坎险来迫人，人自进而逼险，譬如水不溺人，人自冒险狎水，以致其溺，故曰“致寇”也。然当此时，能操谨思持重之心，戒轻举妄动之失，及早悔悟，犹得免于灾也。《象传》曰“灾在外也”者，坎险在外卦之义。又外者，谓意外之事也。我欲救彼而却为彼所害，九三之意外也。且非灾之来害我，自我去招致其灾，故曰“自我致寇”。若能敬慎自持，量宜而进，虽坎险围绕，亦不能如我何，我自得以不败，故曰“敬慎不败也”。凡争名者毁，争利者夺，是皆非寇之罪，自招之孽也。此爻变则为《节》，其辞曰，“不节若，则嗟若，无咎”，可以见敬慎之义矣。又如九三、六四虽阴阳相比，不相为助，而却相为害，《 易》中此类之比，谓之害比。
【占】　问战征：九三居内卦之终，逼近外卦，《坎》为寇，亦为灾，故曰“灾在外也”。有敌来寇者，谓寇至，有我自去招敌者，谓“致寇至。”必谨慎自持，先立于不败之地也。
○　问营商：“泥”拘泥也。行商之业，宜流动，不宜拘泥，若拘泥不化，内有疑忌，遂致外生变端。慢藏海盗，即以致寇也，可不谨慎哉！
○　问功名：爻曰“需于泥”，泥 水际污泥也，需于此，则必将下流而难期上达矣。其不败也亦仅免焉。
○　问婚姻：《易》以寇与婚媾并言，谓寇则必非婚媾，是怨偶也。“需于泥”，不进之象，于婚事则必不成。
○　问六甲：生男。
【例】　佃岛在监之时，占西村三濑及余三人之身事。
余之谪佃岛也，与同囚西村胜藏、三赖周藏，最亲密。一日二人叹曰：我侪有一大难事，须相与计划之。余问故，曰：昔役所有大会议，吾二人为所驱使，事繁议长，入夜渐散，因窃叩所议何事。或曰狱官等议，谓方今菜油价低，菜种价贵，购贵价菜种，制低价菜油，徒劳役徒，反遭损失。今后废制油之业，用此役徒，从事于横须贺船渠之造筑。役徒中有嘉右卫门者，长于指挥，委以指挥之任；胜藏者，长于计算，委以计算之任；周三者，善医，使以诊视役徒之病。亦今日之良策也。且熟见此三人，皆有一癖，非可以寻常视之，他日放免，恐生他事，再罹刑狱，使渠等罪上累罪。是亦可悯，不如长拘留驰使工事，免生他祸，是亦仁术也。会议如此，盖狱官等为此议者，凡幕府之例规，官所收入，以其半额称役得，吏员取之半额贮蓄之。此事若行，吾三人之灾害非浅，子请筮之。乃先为胜藏占之，遇《需》之《节》。
断曰：需，须也，坎险在前，乾健临之，将涉水而不轻进之卦也，辞曰“需于泥，致寇至”。九三居内卦之终，最近外卦之坎险，可谓危地也，《象传》解之曰：“灾在外也”。按此灾非横须贺之事，曰“在外”者，必别致之者。吾子有远虑，非犯法而脱役，亦必不复犯他罪者。然则吾子之灾，其或病乎？若有罹病，吾子须自爱，《象传》曰：“自我致寇，敬慎不败也。”
次占周三，遇《鼎》之《旅》。
爻辞曰：“鼎有实。我仇有疾，有我能即。吉。”
断曰：吉也。《鼎》者，重器而不可容 易动者也，况其中有实乎？且风变而为山，山者止而不迁者也，可知其身依然不动。又欲动我者，即“我仇”也，今日“我仇有疾，不我能即”，“有疾”者，无力，其不能动我可知也。横须贺之事，不足忧也。
终乃占余，遇《艮》之《渐》。
爻辞曰：“艮其辅，言有序，悔亡。”
余惑之，熟考者久之，既而乃得其悟曰，辅者，口颊也，“艮其辅”者，不妄言也。其下曰“言有序，悔亡”，余他日必有得言语之秩序，为在上者所赏识，可得免罪也。
断虽如是，当时尚不知后日应验如何。后胜藏果罹脚疾，殆陷危笃，得周三敬慎看护而愈。周三由当任吏员免职，横须贺之事遂废，皆得赦免。余为占吏员和田十一郎氏身事，以事能中理，许期半而赦。
【例】　明治二十七年五月，朝鲜国东学党乱起，我国与清国有《天津条约》，六月六日，我国派军前往，至二十三日，朝鲜兵与我兵争斗。其事专依清国政府之命，于是有与清国开战之兆。筮得《需》之《节》。
断曰：此卦有 水在天上之象，黑云在天，势将降雨，待时而举，必能奏功也。以内卦为我，乘阳健而将进，外卦为清国，设坎险而陷我，惟我刚健不陷，故不至困穷，待五爻之时，可以进师，谓之“需，有孚，光亨，贞吉，位乎天位，以正中也”。“天位”指九五之时；“利涉大川”者，谓海军必能获利；“往有功也”者，谓陆军必得成功。盖此卦五爻六爻阴阳各得其位，谓得天时之象；三爻以阳就阴，四爻以阴后阳，谓得人和之象；惟二爻阳在阴位，于地利大有所缺。今占得三爻，是本年六月，已将向危险之地，谓之“需于泥”，《传》曰“自我致寇，敬慎不败也。”“需于泥”者，谓进退不得如意；“自我致寇”者，谓自我进入也。四爻当七月，辞曰“需于血，出自穴”，此爻居三与五之间，有火，谓穴出火而见血，当预防地雷。按凡四十日间，须择屯营要地，使敌不能袭我，八月上旬，持五爻之气运，一举可以奏大功也。
反是而观，此卦于清国气运，“将转入《需》之下卦为《讼》。如左：
《彖辞》曰：“讼：有孚，窒惕，中吉，终凶。利见大人，不利涉大川。”
《 彖传》曰：“讼，上刚下险，险而健，讼。讼有孚，窒惕，中吉，刚来而得中也；终凶，讼不可成也。利见大人，尚中正也；不利涉大川，入于渊也。”
此卦上卦天为日本，下卦水为清国，天气上腾，水流陷下，以卦象见之。天者刚健而威，水者陷下而危险困难。然困而思奋，欲藉公言而争是，是以得占《讼》卦也。清国遭此逆运，计谋筹策悉不达，谓之“讼，有孚窒”。天运如此，故曰“惕中吉，终凶”。且讼之时，非成事之时，故曰“讼不可成也”。但至五爻之时，从大人之意而处事则可，故曰“利见大人”。又于此卦用海军则大败，有军舰覆没之患，故曰“不利涉大川，入于渊也”。
呈此占于大本营某贵显，是月二十八日，《国民新闻》及《报知新闻》皆揭载之。我国得需之盛运，凡四十日后，陆军胜牙山及成欢之役，海军于丰岛及黄海得大捷。清国遭《讼》之逆运，陆军大败牙山及平壤，军舰至沉没，“入渊”之辞，为不虚也。就占后四十日计之，恰于三十九日得大胜也。又此战终局，《需》之上六，“有不速之客三人来，敬之终吉”，后果俄、英、美三国公使来议议，敬而容纳，则终吉也。

Line-3
Legge: The third line, dynamic, shows its subject in the mud close by the stream. He thereby invites the approach of injury.
Wilhelm/Baynes: Waiting in the mud brings about the arrival of the enemy.
Blofeld: Inactivity amidst the mud -- this permits the approach of evil. [This suggests a danger of our being so bogged down that we can neither fight nor flee.]
Liu: Waiting in the mud brings on the enemy.
Ritsema/Karcher: Attending tending-towards bogs. Involving outlawry culminating.
Shaughnessy: Moistened in the mud; it causes robbers to arrive.
Cleary (1): Waiting in the mud brings on enemies.
Wu: He is waiting in the mud. This invites harm.
COMMENTARY
Confucius/Legge: He is waiting in the mud -- the calamity in the upper trigram is close at hand. He invites the approach of injury, but if he is reverent and

careful, he will not be worsted. Wilhelm/Baynes: The misfortune is outside. Seriousness and caution prevent defeat. Blofeld: Remaining inactive in the midst of mud subjects us to external dangers, but the approaching evil will not harm us if we exercise care. [We must not allow the mud to bog us down.]
Ritsema/Karcher: Calamity located outside indeed. Originating-from my involving outlawry. Respectful consideration, not destroying indeed. Cleary (2): Once I have brought on enemies, I am careful not to be defeated. Wu: Inviting harm is a self-inflicted act. With respect and caution, however, he will be free from defeat.
Legge: Here the subject is on the brink of the stream. His advance to this position has provoked resistance which may result in his injury.
NOTES AND PARAPHRASES
Siu: The man attempts a complex undertaking without sufficient capacity for success in one try. He finds himself mired in the intricacies, thereby inviting enemies onto the scene. Caution is required.
Wing: Because of premature action on your part, inspired perhaps by anxiety, you will leave yourself open to attack. This situation is truly difficult because you are vulnerable. Only extreme caution will protect you.
Editor: In its most neutral interpretation, this line is an image of serious vulnerability: an unstable position invites attack. Mud is earth mixed with water. Psychologically, sensation (earth) and emotion (water) unite in a gooey morass of fear or anxiety which leaves one vulnerable to harm. Since the Work proceeds dialectically upward or downward, this position points out the danger of emotional responses: you could lose what you have gained unless you hold firm. Don't surrender to the complexes urging differentiation: heed the gnosis which counsels integration. Instinctive reactions and emotional expressions thus shade imperceptibly into each other. Every object that excites an instinct excites an emotion as well.
William James
A. Emotional vulnerability threatens the ego's ability to act effectively.
B. You're on shaky footing -- take care.

六四。需于血，出自穴。
六四：起初在血泊中滞留，后来从凶险的陷阱中逃脱出来。
象曰：需于血，顺以听也。
《象辞》说：在血泊中滞留，坐等不测的命运降临，六四之爻处在九五之爻的威逼之下，只得顺从强者，听从摆布。

北宋易学家邵雍解
平：得此爻者，坏运逐渐远离，恢复平静。做官的能全身而退。从事国学者可出身成名。

台湾国学大儒傅佩荣解
时运：用尽心力才可出头。
财运：投资矿业，有利可图。
家宅：乔迁之喜。
身体：调养气血，和顺阴阳。

六四爻动变得周易第43卦：泽天夬。这个卦是异卦（下乾上兑）相叠。乾为天为健；兑为泽为悦。泽气上升，决注成雨，雨施大地，滋润万物。五阳去一阴，去之不难，决（去之意）即可，故名为夬（guài），夬即决。

需于血：坎卦为血，六四处于此卦之中，而且它下面的三个都是阳爻，会发生阴阳之战，会见血。
出自穴：坎卦还象征着沟渎，代指陷阱或地下之穴。“出自穴”表示逃出洞穴。
需卦是等待的意思，但是在等待的过程中，也要看具体的情况，陷入血泊之中，就应该想办法从凶险中逃脱出来。这时如果还在坐着等待，那就有些愚笨了。遇到特殊情况，就不要坐等噩运的降临。六四属于阴爻，不妨听从强者，依附于强者，顺应客观规律，这样才能化险为夷。好在六四为人谦和，人缘不错，
下与初九有应，又与九三亲比，上承九五之君的帮助，因此能化险为夷。

六四：需于血，出自穴。
《象传》曰：需于血，顺以听也。
《坎》阴为血之象，坎险为穴之象。此爻与上六同言穴者，以体《坎》也。血者杀伤之地，穴者险陷之所，此爻入坎险杀伤之地，为寇所伤，故曰“需于血”。“需于血”者，承前爻“致寇”而言也。盖六四重阴才弱，居坎险之初，以一阴柔之资，为三阳所迫，临大难之冲，惟能顺以从时，不竞于险难，虽受小伤，不至大凶，终得出险。六四上《比》九五，为九五所救，出九死而得一生，故曰“出自穴”，犹孔子解匡人之围，文王脱前羑里之难也。夫云出于地，升于天，无不由穴，故有“出自穴”之义。且此爻居外卦之始，又有出之象，变则为夬，有决出之义。《象传》“顺以听也”者，谓能顺从九五之训诲也。《坎》为耳，有听之象。
【占】　问战征：四为《坎》之始，《坎》为血卦，“需于血”，是战之受其伤也。“出自穴”，是虽伤而犹能出于险也。其所以出险者，盖不在强争，而在顺听也，顺斯免害矣。
○　问家宅：曰需血，曰出穴，有出幽谷迁乔木之象。顺者家道顺也，吉。
○　问营商：玩爻辞，想必是采取矿产也。“出自穴”，斯得利矣。
○　问功名：所谓呕尽心血，方得出人头地，故有《需》血出穴之象。
○　问疾病：想是呕血之症，必须调养气血，使阴阳和顺，自可出险得生。
○　问六甲：生男。虽小有险难，终获安产。
【例】　明治十九年，知友英国人工学博士某来告曰：余有一女，为法国公使馆书记官某氏之妻，今将分娩，适遭难产，命迫旦夕，愿一筮而卜吉凶。筮得《需》之《夬》。
断曰：《需》者，待也，万事以待为义。今临难产，惟待其分娩之速也。爻辞曰需，是不能速产也。九五，尚有可待，至上六无可复待矣。知此《 易》理，以应其事变，当別求施治之策而已。以全卦象产妇之妊体，九三居阴门之位，阳爻变阴，即得安产之意。今筮得六四之阴，以阴柔而处于险，显见难产之象。且四爻位属腹部，有截开母腹之象。何者？爻辞“需于血”之血，非产血，乃鲜血也；“出自穴”之穴，非阴门，乃截开之穴。宜延外科，别施妙术，若夫侥幸九五之酒食，因循姑息，以延待分娩之期，恐至上爻“入于穴”之时，母子俱难保矣。爻象如此，宜速施应急之术，以图妊妇之安全也。
某氏闻此占断，大喜，速告医师，截开腹部而产，其子虽死，其母幸得生全。

Line-4
Legge: The fourth line, magnetic, shows its subject waiting in the place of blood. But she will get out of the cavern.

Wilhelm/Baynes: Waiting in blood. Get out of the pit.
Blofeld: Inactivity amidst blood -- we shall emerge from the abyss.
Liu: Waiting in blood. Come out from the pit.
Ritsema/Karcher: Attending tending-towards blood. Issuing- forth originatesfrom the cave.
Shaughnessy: Moistened in the blood; it comes out from the cavity.
Cleary(1): Waiting in blood. Leaving the cave.
Wu: He is waiting in blood. He exits from the cave.
COMMENTARY
Confucius/Legge: She accommodates herself to the circumstances of the time, and hearkens to its requirements. Wilhelm/Baynes: He is yielding and obeys.
Blofeld: To abstain from action amidst deeds of blood is to accord with the principle of allowing things to take their course. Ritsema/Karcher: Yielding uses hearkening indeed. Cleary (2): Means listening receptively. Wu: Waiting in blood calls for obedience.
Legge: Line four has passed from the lower to the upper trigram and entered the scene of danger and strife: "the place of blood." However, she is magnetic and in her correct place, so she withdraws from engagement with the enemy and is thereby enabled to escape from the cavern. Recognition of the circumstances of the time and yielding to its requirements are the lessons here. She acknowledges her inadequacies and takes the prudent step.
NOTES AND PARAPHRASES
Siu: The man enters the scene of strife and danger in a life and death struggle. He accommodates himself to fate, stands fast, and refrains from aggravating the problem.
Wing: You are waiting in the very center of chaos. Any sort of confrontation with the problems that present themselves will only make things worse. Remove yourself immediately and unobtrusively from the situation.
Editor: Psychologically interpreted, this line sometimes implies that during a transitional phase in the dialectical process of individuation one must avoid any influence that might interfere with that process. Each translator uses a different word for what may be interpreted as an image of the unconscious psyche: "cavern," "pit," "abyss," "cave" and "cavity" all describe a hidden, dark, dangerous influence in the situation at hand.

For the ordinary esoteric aspirant the best approach to the evil within us is, after having recognized and faced it, to starve it, working only upon the development of the good and spiritual qualities. By developing the contact of the Spirit the psyche will eventually be so transformed that there is no room for evil within it. Direct work upon evil forces will tend to set up a polarity and occult link with these forces and this is one thing which must be sedulously avoided.
Gareth Knight -- Qabalistic Symbolism
A. Withdraw from a dangerous position.
B. "Don't touch it with a ten-foot pole!"
C. Wait until the situation clarifies.

九五。需于酒食，贞吉。
九五：在酒宴上等待，这是吉利的占兆。
象曰：酒食贞吉，以中正也。
《象辞》说：有酒有肉，吉利之兆，因为九五之爻处于上卦中位，象征其人有中正的品德，自能择善而居，处优容之境。

北宋易学家邵雍解
吉：得此爻者，会物产丰富，衣食不缺，也会有婚嫁之喜。做官的食禄会丰厚。

台湾国学大儒傅佩荣解
时运：功成名就，可以宴乐。
财运：投资饮食业，可获利。
家宅：婚嫁得宜。
身体：饮食调理。

九五爻动变得周易第11卦：地天泰。这个卦是异卦（下乾上坤）相叠，乾为天，为阳；坤为地，为阴，阴阳交感，上下互通，天地相交，万物纷纭。反之则凶，万事万物，皆对立，转化，盛极必衰，衰而转盛，故应时而变者泰（通）。

在享用酒食中等待，正固吉祥。
九五这一爻，是需卦的主爻，以阳爻居于君位，得位持中。
等待是让人焦急的，尤其是处于危险或迷茫之中，前途未卜之时，许多人会吃不下睡不着，整天忧心忡忡，甚至惶恐不安。九五爻则代表人的一种胸怀和境界，处于危难之中，仍旧品尝着酒食，自得其乐。
占得此卦的人，可能最近会出席酒宴，可以保持一颗纯正的心去参加，会通过酒宴达到目的，结局很吉祥。
九五居干君王之位，自然可以享受酒食之乐了。可是必须守正道才会吉祥。古代的帝王们，大多数是因为酒食之乐逐渐走向堕落和腐败的。比如封王，刚登基时是一位极其贤明的天子，可是后来做了一双象牙筷子，干是由一双象牙筷子发展到了酒池肉林，最后越来越奢侈，终于导致了国家的灭亡。所以说，酒食之乐要建立在正道的基础上才会吉祥。

九五：需于酒食，贞吉。
《象传》曰：酒食贞吉，以中正也。
五爻阳刚而居尊位，居中得正，克尽其道，以此而需，何需不获？《篡言》曰：“万物需雨泽，人需饮食，天下需涵养，需之时义大矣哉！”饮食者，人各需以养生，惟人君不需自养，而需饮食以养天下。斯休养生息，使天下之民，人人乐其乐，利其利，咸餍袄于深仁厚泽之中，故曰“贞吉”。然或妞狃于豆区釜钟之小惠，逸乐自耽，不知警戒，则坠其成业者，往往有之，是谓失其中正也。《象传》曰，“酒食贞吉，以中正也”，戒之深矣。且九五君德，尚在险中，需人共济。初爻乐躬耕以求志，二爻惕人言而复退，三爻守敬慎以免灾，至四爻则出穴而进也，上爻则不速而来也，五爻数来时可，众贤并进，斯时人君适馆授餐，礼隆养贤，贤才亦各效才能，以匡济天下。教稼明农，画并授田，首为民生谋衣食之源，不复使天下有一夫冻馁，即遭荒凶，亦必蠲赈周济，倍切人饥己饥之忧。是王道之久而成化者，其即在需之道乎？《 彖传》曰，“需，有孚，光亨，贞吉，位于天位，以正中也”，此之谓也。此爻变则为《泰》，天下泰平之象也。
【占】　问战征：爻辞曰“需于酒食”，是得胜旋师，有犒赏策勋之象，故曰“贞吉”。
○　问功名：是为鹿鸣宴乐之时也，吉。
○　问营商：五互《离》，辰在午，上值柳，附星有酒旗，有外厨，主宴享饮食，知必是酒馆粮食等业。又《坎》为人，为纳，知其商业必输入有余也。故“贞吉”。
○　问婚嫁：《需》四爻为《泰》，《泰》六五曰“帝乙归妹，以祉元吉”；又九三曰“于食有福”，此即“需于酒食”之义也。“有福”，故“贞吉”。《象》曰“以中正也”，是谓得婚嫁之正也。
○　问六甲：生男。得子必置酒设席，古今皆然，故爻曰“需于酒食”。
【例】　某氏来自某县，曰：今欲谒某贵显，有所恳请，请占贵显之待遇如何？筮得《需》之《泰》。迎头痛击辞曰：“九五：需于酒食，贞吉。”
断曰：《需》者，须也，待也。凡疏远未晤者，偶然相会，必多欢乐。卦象如是，由是观之。足下访贵显，贵显必悦而迎之，加意厚待，淹留京中，屡得招待飨宴，共话旧事，可受敬爱也。故曰“需于酒食，贞吉”。
其后某氏来谢曰：依君之占箍，往访贵显，甚为厚遇，且得达志愿。神《 易》妙机，甚灵！

Line-5
Legge: The fifth line, dynamic, shows its subject waiting amidst the appliances of a feast. Through his firmness and correctness there will be good fortune.
Wilhelm/Baynes: Waiting at meat and drink. Perseverance brings good fortune.
Blofeld: Inactivity amidst food and wine -- righteous persistence will bring good fortune. [We may safely relax and enjoy ourselves, but we must preserve our determination to act when the time is ripe.]
Liu: Waiting at the feast. Continuing brings good fortune.
Ritsema/Karcher: Attending tending-towards liquor taken-in. Trial: significant.
Shaughnessy: Moistened in the wine and food; determination is auspicious.
Cleary(1): Waiting with food and wine, it is good to be correct.
Wu: He is waiting at feasting. Perseverance brings good fortune.
COMMENTARY
Confucius/Legge: The good fortune is indicated by his being in the central and correct place. Wilhelm/Baynes: Because of the central and correct character. Blofeld: The line is a firm one between two yielding lines.
Ritsema/Karcher: Using centering correcting indeed. Cleary (2): Being centered correctly. Wu: Central and correct.

Legge: Line five is dynamic in the central and correct place of the ruler. All good qualities therefore belong to him. He has triumphed, and with firmness will continue to triumph.
NOTES AND PARAPHRASES
Siu: The man fortifies his reserve strength by enjoying the intervals of peace between crises. At the same time he maintains his orientation to the ultimate goal with optimistic buoyancy.
Wing: Your difficulties are held in abeyance now and it is a good time to relax and gain perspective on the situation. While you enjoy your respite, keep in mind that there is still much to be done in the attainment of your goals.
Editor: This line recalls the Image -- the superior man "eats and drinks, feasts and enjoys himself as if there were nothing else to employ him." If this is the only changing line, the hexagram becomes number eleven: Harmony -suggesting that one is situated very well indeed. A meditating man may appear, at a glance, to be doing nothing. But as with Buddha seated under his Bohdi tree, this apparent physical inaction hid the cosmic activity of inner illumination.
Z.B.S. Halevi -- An Introduction to the Cabala
A. You are surrounded by nourishing influences – relax and allow the situation to mature.

上六。入于穴，有不速之客三人来，敬之终吉。
上六：进入地穴式的房屋，有三位不速之客来到，恭敬地接待他们，结果是吉利的。
象曰：不速之客，敬之终吉；虽不当位，未大失也。
《象辞》说：不速之客来了，恭敬地接待他们，结果是吉利的。因为全卦阳刚过甚，逼压阴柔，但是上六处阴位，位置合适，所以有惊无险，没有大的损失。

北宋易学家邵雍解
平：得此爻者，宜谨慎，则忧愁自散。做官的会有升迁之机会，但须防谗邪之流。

台湾国学大儒傅佩荣解
时运：凭险自守，和解为贵。
财运：得价则售，不可贮藏。
家宅：持家有道；少男乃吉。
身体：病况凶险，不存侥幸。

上六爻动变得周易第9卦：风天小畜。这个卦是异卦（下乾上巽）相叠，乾为天，巽为风。喻风调雨顺，谷物滋长，故卦名小畜（蓄）。力量有限，须待发展到一定程度，才可大有作为。

不速之客：是指不召自来的客人。三人：古代以三喻多，这里指多人。
这一爻的意思就是：进入洞穴之中，有多位不请自来的客人，尊敬他们，结局会很吉祥。
上六的位置是在坎卦的上爻，坎卦代表洞穴。上六则代表着进入了洞穴。上六是阴爻，而上这一位置是柔位，所以上六属于得位，可以安居于此。
爻辞“入干穴”，也是根据变卦而来的。大壮卦上卦为震为雷，没有“穴”的含义，可是变为需卦后，上卦为坎，坎有“穴”的含义。上六于是有“入于穴”的形象了。“不速之客三人”指的便是下卦的三个阳爻，这三个阳爻以刚健之德跋涉大川，大川便是上面的坎卦，所以上六会遇到这三个不速之客。

上六：入于穴。有不速之客三人来，敬之终吉。
《象传》曰：不速之客来，敬之终吉，虽不当位，未大失也。
上与四共《坎》阴，有穴之象。上爻居外卦之终，出而无可行，故曰“入于穴”。“有不速之客三人来”者，谓内卦三阳，不招而皆来也。惟柔顺不拒绝，无妒嫉争竞之心，一以敬礼相待，彼三阳虽刚断，无争夺之意，故曰“敬之终吉”。“敬之”二字，暗含前爻“酒食”之意；“终吉”之义，与九二同。上六阴而居险，无复可需，然能敬而下贤，是无失也，故《象》辞曰：“虽不当位，未大失也。”
按：位者六爻六位，位当者，谓得正位，位不当者，谓不得正位也。是《易》之通例也。然其中亦有差别，《象传》曰位者，多指九五之君位。又《象传》中为生卦法而说位者，六爻之正位也，《小畜》、《同人》、《大有》、《噬嗑》、《家人》、《归妹》、《渐》、《涣》、《既济》皆一是也。又《象传》中说位亦有数义。说六爻之正不正者，《履》之六三，《否》之六三，《豫》之六三，《噬嗑》之六三，《晋》之九四，《蹇》之六四，《解》之九四，《震》之六三，《丰》之九四，《旅》之九四，《兑》之六三，《中孚》之六四，《小过》之九四，《未济》之六三，皆是也。于三四两爻说之者，盖二五之位虽不正，有刚中柔中之义。又以初上为无位之地，不主说位。位当者吉，位不当者凶，然又有以位不当之为吉者，《大壮》六五之《传》是也。又于九五有专说君位者，《比》、《否》、《巽》、《节》之《传》是也。又有系不当位之辞者，《需》上六之《传》、《噬嗑》之《象传》、《困》九四之《传》是也。盖不当位与位不当，其义稍异。不当位者，本非正不正之谓也，故《需》之上六，以阴居阴，虽得正者，尚有不当位之称。位者谓五之君位也，故《需》之上六及因之九四，共于君位比近之爻说之。叉按此卦中曰“难”，曰“败”，曰“寇”，曰“血”，曰“穴”，曰“陷”，曰“有言”，曰“孚”，曰“入”，曰“酒”，曰“食””，曰“宴”，曰“乐”，曰“郊”，曰“沙”，曰“衍”，曰“听”，皆《坎》之象，可知圣人观象，自有妙用也。一说“不速”，谓非不召而来也，需待也，谓需缓之意。观初、二、三、四诸爻，曰“于郊”，曰“于泥”，曰“于沙”，曰“出穴”，皆渐渐而进，不速而来，谓其迟缓而来也。“三人”者，即《乾》卦三阳。此说亦通。
【占】　问战征：上为《坎》之终，穴谓坎险，“入于穴”，谓凭险以自守也。“三人”者，谓内卦三阳；“不速”者，自来也，谓有敌兵三面来围。既入险地，不宜再战，宜以礼貌相接，以和解之，故曰“敬之，终吉”。
○　问营商：《坎》劳卦，万物之所归也，故曰入穴。穴，窟也，谓贮藏货物之地。“三人来”者，买客也，敬礼以接之，是得价则售，故“终吉”也。然《坎》为 水穴，不宜藏货，幸而客来即售，故曰“虽不当位，未大失也”。
○　问家宅：此屋必幽暗潮湿，幸有三面阳光来照，故曰吉。
○　问婚姻：《需》六变《小畜》，《小畜》上九曰“妇贞厉”。称妇谓已嫁之女，故曰“不当位”，以其“贞厉”故“终吉”。“入于穴”，有生同室死同穴之义。“三人来”者，媒人也。
○　问疾病：曰入穴，凶象也；曰“终吉”，终而后吉，于病亦凶。
○　问六甲：生男。曰“终吉”，必少男乃吉。
【例】　明治二十二年十二月，友人神保长兵卫之妻，罹胃癌而卧，余占其生死。筮得《需》之《小畜》。
断曰：《需》者待之意，又为游魂之卦。游魂者，即人之魂魄离其体而出游之谓也。是天命既绝，然需缓有待，暂时犹可保余命也。
此占以上爻居全卦之终，无所可往，往则复也，故病不愈而死，魂魄复其本也。爻辞“入于穴”者，埋葬之兆；“有不速之客三人来”者，谓僧之来而送葬也；“敬之终吉”者，谓安心坚固，得成佛也。此卦虽原来非归魂之卦，由爻辞而知其必死也。
后不日果殁。
【例】　中野梧一氏，向住大阪，余之所知，偶新闻纸报其自杀，众说纷纷。余惊其事之意外，以为斯人之俊才，何至穷迫如斯？若生前闻之，尚代为处置，今无如之何也，亦可惜矣！适友人来谈，又及此事，讶其致死之由未明，友人请余筮一卦，筮得《需》之《小畜》。
断曰：中野氏从事于商业，商业中所谓“入于穴”者，其矿山采掘之事乎？“有不速之客三人来”者，以事业不如心愿，得失不相偿，资金之负债，迫其偿期，屡受财主苛督，无策可出，遂忍心而自灭也。《坎》为加忧，为心病，互卦《巽》为风，是疯癫病之象也。又此卦为游魂之卦，是神魂不定也。
其后传闻事实，果如此占。
【例】　一日友人伊东贞雄氏来告曰：余小儿自幼为京都吴服商某之斡人，近来久绝消息，余甚忧之，幸请一筮。筮得《需》之《小畜》。
断曰：《需》者待也，内卦《乾》为老父，待外卦《坎》中男，消息之象。今得上爻，其辞日“入于穴”，想必令郎与同僚三人，流连花柳之巷，耽女色也。然此爻变则为《巽》，《巽》为风，为入，是本月之末，可必与同僚归宅也。果如此占。
爻神之验，随时随变，不可拘执。如此卦“入于穴”一语，皆当活用，方见灵变。读者宜玩味之。他各爻亦皆如此例，爻辞得豕字，小为鼹鼠，大为象，就其形而活用之类是也。考《 易》象者，不可不知此义也。
【例】　明治三十一年，占陆军之气运，筮得《需》之《小畜》。
断曰：《需》者，险在前，故有待时而进之象，是以曰《需》。我国憾兵备之不足，将扩张军备，充实国防。在欧洲各邦，赞我进步之速，而益知将来之可畏，尝遣海陆军参谋，屡来观我兵备。故内则要整顿兵备，外则礼遇来宾，使邦交益密，不启猜疑，谓之“有不速之客三人来，敬之终吉”也。

Line-6
Legge: The sixth line, magnetic, shows its subject entered into the cavern. But there are three guests coming, without being urged, to help her. If she receives them respectfully, there will be good fortune in the end.
Wilhelm/Baynes: One falls into the pit. Three uninvited guests arrive. Honor them, and in the end there will be good fortune.
Blofeld: Entering a pit. Three uninvited guests arrive; to honor them will ultimately bring good fortune.
Liu: Entering the pit, three unexpected guests arrive. Treat them courteously. Good fortune in the end.
Ritsema/Karcher: Entering tending-towards the cave. Possessing not urging's visitors. Three people coming. Respecting them: completing significant.

Shaughnessy: Entering into the cavity; there are unbidden guests, three men, who come; respect them; in the end auspicious.
Cleary (1): Entering a cave. Three people come, guests not in haste: Respect them, and it will turn out well.
Cleary (2): … Three unhurried guests come … etc.
Wu: He enters the cave. There come three uninvited guests. To receive them with respect will be auspicious in the end.
COMMENTARY
Confucius/Legge: There has been no great failure in what has been done.
Wilhelm/Baynes: Although the line is not in its proper place, at least no great mistake is made. Blofeld: Nothing is lost by it. [There is a Chinese proverb which runs: `Being over-courteous excites no blame from others.'] Ritsema/
Karcher: Not-yet the great let-go indeed. Cleary (2): Even though you do not reach rank, still you have not lost much. Wu: Although his position is not tenable, he has not faulted badly.
Legge: The magnetic sixth line has entered deeply into the cavern. Her correlate third line comes with two dynamic companions from the lower trigram to give help. If they are respectfully received, that help will prove effectual.
NOTES AND PARAPHRASES
Siu: The man falls into great complications. Everything looks black. But unexpected help arrives. If he is sensitive to it and accepts it graciously, there will be a happy turn of events.
Wing: The time is complex. The waiting is over because the difficulties are upon you. There appears to be no way out of the situation. Yet help arrives if you recognize it. To know and graciously accept such unexpected and unfamiliar assistance will turn the entire situation toward the good.
Editor: A cavern, a narrow, dark and restricted place, can refer to ignorance as well as danger. However, things here are not as dark as they may appear and the issue will improve if you are receptive to a solution. Waiting is the subjective experience of the passage of time. If time and consciousness are in some ways synonymous, then "waiting” implies the interval between ignorance and enlightenment. What is experienced only in terms of a personal impasse can seem quite hopeless until and unless it receives a general human meaningfulness by

being recognized as one's individual and perhaps discordant share in, or variation of, a general theme of human striving and seeking.
E.C. Whitmont -- The Symbolic Quest
A. The working out of an impasse -- respect the process by allowing it to unfold naturally.
B. “It is always darkest before the dawn."
July 5, 2001, 4/23/06