10/28) 5. 需 Hsu / Waiting (Nourishment)

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周易本義［宋．朱熹撰］

5. 需卦

由 Jack 在 2011, 四月 15 - 21:36 發表

　需卦 　乾下 坎上

需，有孚，光亨，貞吉，利涉大川。 

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。正固无所不利，而涉川尤貴於能待，則不欲速而犯難也。 

《彖》曰：需，須也，險在前也。剛健而不陷，其義不困窮矣。 

此以卦德釋卦名義。 

需，有孚，光亨，貞吉，位乎天位，以正中也。利涉大川，往有功也。 

以卦體及兩象釋卦辭。 

《象》曰：雲上於天，需，君子以飲食宴樂。 

上，上聲。樂，音洛。雲上於天，无所復為，待其陰陽之和而自雨爾。事之當需者，亦不容更有所為，但飲食宴樂，俟其自至而已。一有所為，則非需也。 

初九，需于郊，利用恒，无咎。 

郊，曠遠之地，未近於險之象也，而初九陽剛，又有能恒於其所之象，故戒占者能如是，則无咎也。 

《象》曰：需于郊，不犯難行也。利用恒，无咎，未失常也。 

難，去聲。 

九二，需于沙，小有言，終吉。 

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。 

《象》曰：需于沙，衍在中也，雖小有言，以吉終也。 

衍，以善反。衍，寬意。以寬居中，不急進也。 

九三，需于泥，致寇至。 

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。 

《象》曰：需于泥，災在外也，自我致寇，敬慎不敗也。 

外，謂外卦。敬慎不敗，發明占外之占。聖人示人之意切矣。 

六四，需于血，出自穴。 

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。 

《象》曰：需于血，順以聽也。 

九五，需于酒食，貞吉。 

酒食，宴樂之具，言安以待之。九五陽剛中正，需于尊位，故有此象。占者如是而貞固，則得吉也。 

《象》曰：酒食貞吉，以中正也。 

上六，入于穴，有不速之客三人來，敬之，終吉。 

陰居險極，无復有需，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。柔不能禦而能順之，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。 

《象》曰：不速之客來，敬之終吉。雖不當位，未大失也。 

當，都浪反。後凡言當位、不當位者，倣此。以陰居上，是為當位。言不當位，未詳。

易程傳（伊川易傳）

5. 需卦

由 Jack 在 2011, 九月 25 - 16:50 發表

版本狀態: 

已完成校對

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　需　乾下坎上（水天需）

需，《序卦》：蒙者蒙也，物之穉也，物穉不可不養也，故受之以需。需者，飲食之道也。夫物之幼穉，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，序卦取所須之大者耳。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。

需：有孚，光亨，貞吉，利涉大川。

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，有剛健中正之徳而誠信充實於中。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？雖險无難矣，故利涉大川也。凡貞吉有既正且吉者，有得正則吉者，當辯也。

彖曰：需須也，險在前也，剛健而不陷其義，不困窮矣。

需之義，須也。以險在於前，未可遽進，故需待而行也。以乾之剛健而能需待不輕動，故不陷於險，其義不至於困窮也。剛健之人其動必躁，乃能需待而動，處之至善者也。故夫子贊之云：｢其義不困窮矣｣。

需有孚，光亨，貞吉，位乎天位以正中也。

五以剛實居中，為孚之象；而得其所需，亦為有孚之義；以乾剛而至誠，故其徳光明而能亨通、得貞正而吉也。所以能然者，以居天位而得正中也。居天位指五以正中兼二言，故云正中。

利涉大川，往有功也。

既有孚而貞正，雖涉險阻，往則有功也。需道之至善也，以乾剛而能需，何所不利？

象曰：雲上於天，需，君子以飲食宴樂。

雲氣蒸而上升於天，必待陰陽和洽，然後成雨。雲上，上於天未成雨也，故為須待之義。陰陽之氣交感而未成雨澤，猶若子畜其才徳，而未施於用也。君子觀雲上於天，需而為雨之象，懷其道徳，安以待時。飲食以養其氣體，宴樂以和其心志，所謂居易以俟命也。

初九：需于郊，利用恒，无咎。

需者以遇險，故需而後進，初最逺於險，故為需于郊。郊，曠逺之地也。處於曠逺，利在安守其常，則无咎也。不能安常則躁動犯難，豈能需於逺而无過也？

象曰：需于郊，不犯難行也。利用恒，无咎，未失常也。

處曠逺者，不犯冒險難而行也。陽之為物，剛健上進者也，初能需待於曠逺之地，不犯險難而進，復宜安處不失其常，則可以无咎矣。雖不進，而溱者不能安其常也。君子之需時也，安靜自守，志雖有須而恬然，若將終身焉，乃能用常也。

九二：需于沙，小有言，終吉。

坎為水，水近則有沙。二去險漸近，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，寛裕自處，需之善也。雖去險漸近而未至於險，故小有言語之傷，而无大害，終得其吉也。

象曰：需于沙，衍在中也。雖小有言，以吉終也。

衍，寛綽也。二雖近險，而以寛裕居中，故雖小有言語及之，終得其吉，善處者也。

九三：需于泥，致冦至。

泥逼於水也，既進逼於險，當致冦難之至也。三剛而不中，又居健體之上，有進動之象，故致冦也。苟非敬慎，則致喪敗矣。

象曰：需于泥，災在外也。自我致冦，敬慎不敗也。

三切逼上體之險難，故云災在外也。災，患難之通稱，對眚而言，則分也。三之致冦，由已進而廹之，故云｢自我冦｣。自已致，若能敬愼量宜而進，則无喪敗也。需之時，須而後進也，其義在相時而動，非戒其不得進也。直使敬慎毋失其宜耳。

六四：需于血，出自穴。

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｣。既傷于險難，則不能安處，必失其居，故云｢出自穴｣。穴，物之所安也。順以從時，不競於險難，所以不至於凶也。以柔居陰，非能競者也，若陽居之，則必凶矣。蓋无中正之徳，徒以剛競於險，適足以致凶耳。

象曰：需于血，順以聽也。

四以陰柔居于險難之中，不能固處，故退出自穴。蓋陰柔不能與時競，不能處則退，是順從以聽於時，所以不至於凶也。

九五：需于酒食，貞吉。

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，所須必得也。既得貞正，而所需必遂，可謂吉矣。

象曰：酒食，貞吉，以中正也。

需于酒食而貞且吉者，以五得中正而盡其道也。

上六：入于穴，有不速之客三人來，敬之，終吉。

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。上六既需得其安處，羣剛之來，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，故无爭奪之意，敬之則吉也。

象曰：不速之客來，敬之，終吉。雖不當位，未大失也。

不當位，謂以陰而在上也。爻以六居陰，為所安象，復盡其義，明陰宜在下而居上，為不當位也。然能敬慎以自處，則陽不能陵，終得其吉。雖不當位，而未至於大失也。

王弼周易注

5. 需卦

由 Jack 在 2011, 四月 17 - 19:20 發表

版本狀態: 

已完成校對

　需卦 　乾下坎上 

需，有孚，光亨貞吉，利涉大川。 

《彖》曰：需，須也，險在前也，剛健而不陷，其義不困窮矣。需有孚，光亨貞吉，位乎天位，以正中也。 

【注】謂五也。位乎天位，用其中正，以此待物，需道畢矣，故光亨貞吉。

利涉大川，往有功也。 

【注】乾德獲進，往輒亨也。

《象》曰：雲上於天，需；君子以飲食宴樂。 

【注】童蒙已發，盛德光亨，飲食宴樂，其在茲乎。

初九，需于郊，利用恒，无咎。 

【注】居需之時，最遠於難，能抑其進。以遠險待時，雖不應幾，可以保常也。

《象》曰：需于郊，不犯難行也。利用恒无咎，未失常也。 

九二，需于沙，小有言，終吉。 

【注】轉近於難，故曰「需于沙」也；不至致寇，故曰「小有言」也。近不逼難，遠不後時，履健居中，以待其會，雖小有言，以吉終也。

《象》曰：需于沙，衍在中也。雖小有言，以終吉也。

九三，需于泥，致寇至。 

【注】以剛逼難，欲進其道，所以招寇而致敵也。猶有須焉，不陷其剛。寇之來也，自我所招，敬慎防備，可以不敗。

《象》曰：需于泥，災在外也。自我致寇，敬慎不敗也。

六四，需于血，出自穴。 

【注】凡稱血者，陰陽相傷者也。陰陽相近而不相得，陽欲進而陰塞之，則相害也。穴者，陰之路也。處坎之始，居穴者也。九三剛進，四不能距，見侵則辟，順以聽命者也。故曰「需于血，出自穴」也。

《象》曰：需于血，順以聽也。

九五，需于酒食，貞吉。 

【注】需之所須，以待達也。已得天位，暢其中正，无所復須，故酒食而已，獲貞吉也。

《象》曰：酒食貞吉，以中正也。 

上六，入于穴，有不速之客三人來，敬之終吉。 

【注】六四所以出自穴者，以不與三相得而塞其路，不辟則害，故不得不出自穴而辟之也。至於上六，處卦之終，非塞路者也。與三為應，三來之己，乃為己援，故无畏害之辟，而乃有入穴之固也。三陽所以不敢進者，須難之終也。難終則至，不待召也。己居難終，故自來也。處无位之地，以一陰而為三陽之主，故必敬之而後終吉。

《象》曰：不速之客來，敬之終吉。雖不當位，未大失也。 

【注】處无位之地，不當位者也。敬之則得終吉，故雖不當位，未大失也。

James Legge 

《䷄需 - Xu》

English translation: James Legge [?]

Library Resources

1  Jump to dictionary Show parallel passages	䷄需:	需：有孚，光亨，貞吉。利涉大川。
	Xu:	Xu intimates that, with the sincerity which is declared in it, there will be brilliant success. With firmness there will be good fortune; and it will be advantageous to cross the great stream.
Jump to dictionary Show parallel passages	彖傳:	需，須也；險在前也。剛健而不陷，其義不困窮矣。需有孚，光亨，貞吉。位乎天位，以正中也。利涉大川，往有功也。
	Tuan Zhuan:	Xu denotes waiting. (The figure) shows peril in front; but notwithstanding the firmness and strength (indicated by the inner trigram), its subject does not allow himself to be involved (in the dangerous defile); - it is right he should not be straitened or reduced to extremity. When it is said that, 'with the sincerity declared in Xu, there will be brilliant success, and with firmness there will be good fortune,' this is shown by the position (of the fifth line) in the place assigned by Heaven, and its being the correct position for it, and in the centre. 'It will be advantageous to go through the great stream;' - that is, going forward will be followed by meritorious achievement.
Jump to dictionary Show parallel passages	象傳:	雲上於天，需；君子以飲食宴樂。
	Xiang Zhuan:	(The trigram for) clouds ascending over that for the sky forms Xu. The superior man, in accordance with this, eats and drinks, feasts and enjoys himself (as if there were nothing else to employ him).
2  Jump to dictionary Show parallel passages	䷄需:	初九：需于郊。利用恆，无咎。
	Xu:	The first NINE, undivided, shows its subject waiting in the distant border. It will be well for him constantly to maintain (the purpose thus shown), in which case there will be no error.
Jump to dictionary Show parallel passages	象傳:	需于郊，不犯難行也。利用恆，无咎；未失常也。
	Xiang Zhuan:	'He is waiting in the (distant) border:' - he makes no movement to encounter rashly the difficulties (of the situation). 'It will be advantageous for him constantly to maintain (the purpose thus shown), in which case there will be no error:' - he will not fail to pursue that regular course.
3  Jump to dictionary Show parallel passages	䷄需:	九二：需于沙。小有言，終吉。
	Xu:	The second NINE, undivided, 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.
Jump to dictionary	象傳:	需于沙，衍在中也。雖小有言，以終吉也。
	Xiang Zhuan:	'He is waiting on the sand:' - he occupies his position in the centre with a generous forbearance. Though 'he suffer the small injury of being spoken (against),' he will bring things to a good issue.
4  Jump to dictionary	䷄需:	九三：需于泥，致寇至。
	Xu:	The third NINE, undivided, shows its subject in the mud (close by the stream). He thereby invites the approach of injury.
Jump to dictionary	象傳:	需于泥，災在外也。自我致寇，敬慎不敗也。
	Xiang Zhuan:	'He is waiting in the mud:' - calamity is (close at hand, and as it were) in the outer (trigram). 'He himself invites the approach of injury:' - if he be reverent and careful, he will not be worsted.
5  Jump to dictionary	䷄需:	六四：需于血，出自穴。
	Xu:	The fourth SIX, divided, shows its subject waiting in (the place of) blood. But he will get out of the cavern.
Jump to dictionary	象傳:	需于血，順以聽也。
	Xiang Zhuan:	'He is waiting in (the place of) blood:' - he accommodates himself (to the circumstances of the time), and hearkens to (its requirements).
6  Jump to dictionary Show parallel passages	䷄需:	九五：需于酒食，貞吉。
	Xu:	The fifth NINE, undivided, shows its subject waiting amidst the appliances of a feast. Through his firmness and correctness there will be good fortune.
Jump to dictionary Show parallel passages	象傳:	酒食貞吉，以中正也。
	Xiang Zhuan:	'The appliances of a feast, and the good fortune through being firm and correct,' are indicated by (the position in) the central and correct place.
7  Jump to dictionary Show parallel passages	䷄需:	上六：入于穴，有不速之客三人來，敬之終吉。
	Xu:	The topmost SIX, divided, shows its subject entered into the cavern. (But) there are three guests coming, without being urged, (to his help). If he receive them respectfully, there will be good fortune in the end.
Jump to dictionary Show parallel passages	象傳:	不速之客來，敬之終吉。雖不當位，未大失也。
	Xiang Zhuan:	'Guests come unurged (to give their help), and if (the subject of the line) receive them respectfully, there will be good fortune in the end:' - though the occupant and the place are not suited to each other, there has been no great failure (in what has been done).

Wilhelm (en, fr)

5. 需 Hsu / Waiting (Nourishment)

坎			6
			5		離   兌
			4
乾			3
			2
			1

前

后

交

錯

總

    current       binomial       swap trig.       opposite       flip   X leading master   X constituent master

The Hexagram

	坎 上 乾 下	水 天 需	需	第 五 卦

Hsu / Waiting (Nourishment) 
Above K'AN THE ABYSMAL, WATER
Below CH'IEN THE CREATIVE, HEAVEN

All beings have need of nourishment from above. But the gift of food comes in its own time, and for this one must wait. This hexagram shows the clouds in the heavens, giving rain to refresh all that grows and to provide mankind with food and drink. The rain will come in its own time. We cannot make it come; we have to wait for it. The idea of waiting is further suggested by the attributes of the two trigrams–strength within, danger in front. Strength in the face of danger does not plunge ahead but bides its time, whereas weakness in the face of danger grows agitated and has not the patience to wait.

The Judgment

	利 涉 大 川	光 亨 貞 吉	有 孚	需

WAITING. If you are sincere,
You have light and success. 
Perseverance brings good fortune. 
It furthers one to cross the great water. 

Waiting is not mere empty hoping. It has the inner certainty of reaching the goal. Such certainty alone gives that light which leads to success. This leads to the perseverance that brings good fortune and bestows power to cross the great water.

One is faced with a danger that has to be overcome. Weakness and impatience can do nothing. Only a strong man can stand up to his fate, for his inner security enables him to endure to the end. This strength shows itself in uncompromising truthfulness [with himself]. It is only when we have the courage to face things exactly as they are, without any sort of self-deception or illusion, that a light will develop out of events, by which the path to success may be recognized. This recognition must be followed by resolute and persevering action. For only the man who goes to meet his fate resolutely is equipped to deal with it adequately. Then he will be able to cross the great water–that is to say, he will be capable of making the necessary decision and of surmounting the danger.

The Image

	需 君 子 以 飲 食 宴 樂	雲 上 於 天	象 曰

Clouds rise up to heaven:
The image of WAITING. 
Thus the superior man eats and drinks,
Is joyous and of good cheer. 

When clouds rise in the sky, it is a sign that it will rain. There is nothing to do but to wait until after the rain falls. It is the same in life when destiny is at work. We should not worry and seek to shape the future by interfering in things before the time is ripe. We should quietly fortify the body with food and drink and the mind with gladness and good cheer. Fate comes when it will, and thus we are ready.

Lower line

	無 咎	利 用 恆	需 于 郊	初 九

Nine at the beginning means:
Waiting in the meadow. 
It furthers one to abide in what endures. 
No blame. 

The danger is not yet close. One is still waiting on the open plain. Conditions are still simple, yet there is a feeling of something impending. One must continue to lead a regular life as long as possible. Only in this way does one guard against a premature waste of strength, keep free of blame and error that would become a source of weakness later on.

Second line

	終 吉	小 有 言	需 于 沙	九 二

Nine in the second place means:
Waiting on the sand. 
There is some gossip. 
The end brings good fortune. 

The danger gradually comes closer. Sand is near the bank of the river, and the water means danger. Disagreements crop up. General unrest can easily develop in such times, and we lay the blame on one another. He who stays calm will succeed in making things go well in the end. Slander will be silenced if we do not gratify it with injured retorts.

Third line

	致 寇 至	需 于 泥	九 三

Nine in the third place means:
Waiting in the mud
Brings about the arrival of the enemy. 

Mud is no place for waiting, since it is already being washed by the water of the stream. Instead of having gathered strength to cross the stream at one try, one has made a premature start that has got him no farther than the muddy bank. Such an unfavorable position invites enemies from without, who naturally take advantage of it. Caution and a sense of the seriousness of the situation are all that can keep one from injury.

Fourth line

	出 自 穴	需 于 血	六 四

Six in the fourth place means:
Waiting in blood. 
Get out of the pit. 

The situation is extremely dangerous. It is of utmost gravity now–a matter of life and death. Bloodshed seems imminent. There is no going forward or backward; we are cut off as if in a pit. Now we must simply stand fast and let fate take its course. This composure, which keeps us from aggravating the trouble by anything we might do, is the only way of getting out of the dangerous pit.

Fifth line

	貞 吉	需 于 酒 食	九 五

Nine in the fifth place means:
Waiting at meat and drink. 
Perseverance brings good fortune. 

Even in the midst of danger there come intervals of peace when things go relatively well. If we possess enough inner strength, we shall take advantage of these intervals to fortify ourselves for renewed struggle. We must know how to enjoy the moment without being deflected from the goal, for perseverance is needed to remain victorious.

This is true in public life as well; it is not possible to achieve everything all at once. The height of wisdom is to allow people enough recreation to quicken pleasure in their work until the task is completed. Herein lies the secret of the whole hexagram. It differs from Chin OBSTRUCTION (39), in the fact that in this instance, while waiting, we are sure of our cause and therefore do not lose the serenity born of inner cheerfulness.

Upper line

	敬 之 終 吉	有 不 速 之 客 三 人 來	入 于 穴	上 六

Six at the top means:
One falls into the pit. 
Three uninvited guests arrive. 
Honor them, and in the end there will be good fortune. 

The waiting is over; the danger can no longer be averted. One falls into the pit and must yield to the inevitable. Everything seems to have been in vain. But precisely in this extremity things take an unforeseen turn. Without a move on one's own part, there is outside intervention. At first one cannot be sure of its meaning: is it rescue or is it destruction? A person in this situation must keep his mind alert and not withdraw into himself with a sulky gesture of refusal, but must greet the new turn with respect. Thus he ultimately escapes the danger, and all goes well. Even happy turns of fortune often come in a form that at first seems strange to us.