5 Xu1
需
The lower:
Qian2
(perseverance, heaven). The upper: Kan (the abyss, water).
Xu: to wait (as peril
lies in front); not risking danger in desperation, and sharing
during good times and bad are
the first lessons
before entering the turmoil of the world.
Hexagram
Preface:
Meng is uncivilised,
newborn life. Newborn life must be fed;
therefore Xu is granted after
Meng. Xu is the norm of eating
and drinking
which are the necessities of life.
This is what those above should work on to free people from hunger
and thirst, and what everyone must learn in order to yield to one
another and thus avoid the conflict found in the following hexagram
Song (6).
In addition to the
necessities of life, Xu (需)
is annotated as
須xu
in Tuan Zhuan (Confucian commentary on the hexagram text)
and signifies
to stop and wait due to rain (雨yu3)
as 而er2
is the pictographic character of a beard and equivalent to
須
(a beard and also a
substitute for the
ancient ( xu
which meant to stop and wait). The lower trigram Qian2 of hexagram Xu
is composed of masculine rigidity and masculine tends to move.
However the upper trigram Kan is peril and lies in front. Therefore
the stopping and waiting of hexagram Xu advises people not to count
on their own strength in taking a risk, but to wait for a better
time when they've learned how to share bliss and misfortune to
undergo the peril together.
The changing hexagram
of Xu is Jin (35), to advance (toward brightness). After waiting and
with the arrival of the right time, one can move forward. Its inner
hexagram is Kui (38) where people are alienated from one another
because of different interests (or thoughts, positions, etc); this
signifies that Xu must learn how to share before taking action.
Text:
需：有孚，光(light,
bright)亨，貞吉。利(be
instrumental in)涉(wade)大(great)川(river)。
Xu
(to wait):
With
sincerity and trust
(有孚),
hexagram Xu
is able to progress brightly
(i.e. optimistically)
and
smoothly; to persist
is auspicious.
It is instrumental in
crossing a great river.
Commentary on the text:
Xu: It
signifies to wait
(須xu),
as
peril is in front.
The internal trigram Qian2
possesses rigidity and
perseverance, but it
won’t get trapped
in the peril of the
external trigram Kan,
which
signifies not to be exhausted in a predicament. Xu:
With
sincerity and trust,
hexagram Xu is able
to progress brightly
(i.e. optimistically)
and
smoothly; to persist is auspicious.
Line 5 (i.e. the host line)
stays at the heavenly position and acts in accordance with
the principle of moderation
(中) and
righteousness (正). It is
instrumental in crossing a great river; there will be merit
obtainable in going forth.
Text explanation:
The first
two sentences of the commentary explain the phenomenon of hexagram
Xu. Peril lies in front, so one must withhold action and wait.
Although the lower trigram Qian2 is rigid and persevering, it can't
ensure a successful crossing since no access is available (i.e.
there is no correlation between lines 2 and 5, the representative
lines of Qian2 and Kan). Thus it will not take the risk but will wait
because it doesn't want to become exhausted in the predicament.
The third
sentence is the text of Xu, to wait with sincerity and trust, which
will progress smoothly and optimistically. It is auspicious to
persist in the norm of Xu. The upper trigram Kan symbolizes
sincerity and trust. The waiting of hexagram Xu is not idle and time
wasting; there must be a target at which the waiting is aimed and it
must be done with sincerity and trust. Sincerity means that one must
respect waiting and wait with patience, and trust signifies that the
planned action must be taken when the right time arrives.
The
fourth
sentence describes
the virtue of the host line (i.e. line 5 in the heavenly domain, the
area of positions 5 and 6). It is an axle centre at the position
right to it, signifying that it acts moderately and righteously.
Because of its sincerity and trust, the upper trigram Kan
represented by it
and upheld by it,
hexagram Xu can wait calmly with hope.
The fifth
sentence refers to the river of the upper trigram Kan and position 5
which is a place full of merit. If line 5 changes to feminine,
peril will disappear and the hexagram will become Tai, a smooth,
unobstructed, harmonious and peaceful state (11). This signifies
that the right time has arrived; then line 2 can move to position 5,
and the hexagram will become Ji Ji (63), having succeeded in
crossing the river.
有yu3
of
有孚fu2
(sincerity and trust) contains the meaning of existence or possession.
有孚
is interpreted literally as here existing or there is sincerity and trust,
however in most of Chinese writings
有孚
are simply taken as
孚.
有
acts as a function word and is not literally translated.
中zhong
(the principle of moderation) signifies the middle and refers to the
middle position of a trigram where the principle of moderation is
available.
正zheng4
(righteousness) means that a line is in a position to act
righteously according to the designated norm when it stays at a
position right to it.
Commentary on the image:
A cloud has ascended to the heavens: Xu. A gentleman, in
accordance with this, enjoys a banquet brimming with food and drink.
Water in
the sky is a cloud; the cloud has to wait for a cold wind to produce
rain. Likewise, a gentleman takes no action, but enjoys food and
drink, i.e. maintains a relaxed attitude while waiting.
The inner
upper trigram Li (clinging, fire) is fire, while the upper trigram
Kan is water. Fire blazing below and water boiling above depicts
cooking and signifies food. Water can be also taken for drink.
Overview:
Hexagram Xu
is annotated as the norm of eating and drinking in the sequence of
hexagrams. But it is interpreted as waiting (due to peril lying in
front) in the commentary on the hexagram text. This suggests
enjoying food and drink while waiting, i.e. having a relaxed
attitude. It also suggests enhancing oneself and eating and drinking
with others to build friendship and create a base for future
cooperation. On the other hand, one must wait with sincerity and
trust, i.e. wait patiently with a goal and take action when the
right time arrives. Under these conditions, the waiting will
progress smoothly and with hope; it is auspicious to persist. To
know what to wait for and how, as well as to persist in waiting, is
instrumental in overcoming difficulties and undertaking a great
mission.
Xu
possesses the virtues of smooth progress, advantage (expressed in
the form of being instrumental) and persistence, but excludes that
of origination, signifying that waiting doesn't allow for on-going
increase.
The
changing
hexagram is Jin (35), to advance with brightness; once the right
time arrives, one undertakes the planned action and advances toward
the goal.
Lines
Deduction:
Trigram Kan
is the abyss which signifies peril; it is water, referred to as a
river. It is also a trigram of blood, signifying bleeding as a
result of being hurt in peril. As it is constituted by a solid line
between two tender lines, it represents a reliable heart, the symbol
of sincerity and trust.
In the time of waiting where peril
lies in front, the line moves along the timeline first approaching
the upper trigram Kan then stepping into it. Thus the line exhibits
different reactions, while anticipating peril and then when it is in
a perilous state. Line 1 is still distant from peril; as long as it
can remain still, it will be free from calamity. Line 2 is able to
challenge peril, but it doesn’t take the risk. Although it waits
with some criticism, its ample heart can bear it. Line 3 is next to
peril and trapped; it is exposed to danger and must be very prudent
to avoid calamity. Line 4 steps into peril and is hurt; it must
follow advice to get out. Line 5 reveals the true essence of
hexagram Xu from the perspective of food and drink, as well as
waiting. Line 6 at the end of Xu accepts lines 1, 2, and 3, and
shares food and drink with them so they too can escape peril. It
expresses the necessity of showing mutual care while being in the
same boat (crossing the river of Kan). And because line 6 is willing
to share food with others, it can live free from the conflict
created over food in hexagram 6.
The 1st line
Text:
需于(in,
at, into, during)郊(suburbs,
places which are fifty kilometres away from the capital)。利(be
instrumental in)用(use)恆(constancy,
permanency)，无咎。
The subject is in a state of Xu
(waiting) in
(于) the suburbs.
It is advantageous
(or
appropriate)
to make use of endurance
and sustainability
(i.e. to wait constantly and for a
long time), which
results in no calamity (or
fault).
Text explanation:
Waiting in
the suburbs signifies that it is still far from the centre of peril
(the upper trigram Kan). Masculine tends to move and masculine
line 1 is in correlation with line 4, which favors its advance.
However, line 4 is located in peril; in the early stage of Xu it
doesn't know how to deal with peril which inclines it to stop.
Though peril is distant, it is still accessible. Therefore it is
advantageous for line 1 to stay in its place and wait patiently. As
a result, it will be free from calamity.
于yu2
usually acts as a preposition to show the relationship in space and
time.
Commentary on the image:
Line 1 is in a state of Xu
(waiting)
in the suburbs,
signifying
it
does not move forward to risk suffering calamity.
It is advantageous
(or
appropriate)
to make use of endurance
and
sustainability (i.e. to
wait constantly and for a long time);
this results in no
calamity (or
fault),
as
it does
not deviate from normality.
In the
initial stage when action and strategy are still unclear, waiting
constantly and for a long time, i.e. keeping a distance from peril,
conforms to normality.
As line 1
is at the right position, it can act righteously according to the
norm of Xu.
Enlightenment
through
nine one: 1) to wait with patience,
and 2) do not mistake peril still in the distance and take reckless
action. When this line is
triggered to move toward femininity and transforming along the way, it
signifies that peril lies in front
though still far away; it is advantageous to remain still and wait
constantly and for a long time; then one can avoid calamity. Should
this line change to feminine, the hexagram would become Jing (48), the well,
where the earthen bucket breaks before it reaches the
top of the well, signifying no merit in the end.
The 2nd line
Text:
需于沙(sand)。小(somewhat)有(there
be)言(word)，終(end
up)吉。
The subject is in a
state of Xu
(waiting)
at the sandbank.
Even though there is
a little criticism,
this will
end with
auspiciousness.
Text explanation:
In
following the timeline, the line reaches position 2, the sandbank of
the river. Here it is closer to the upper trigram Kan, the river and
peril. Line 2 at the sandbank perceives the peril, stops and waits.
Although it is bothered by criticism, like sand in a shoe, it will
end with auspiciousness if it can withhold action and wait for a
better time.
Masculine
line 2, the representative line of the lower trigram Qian2, possesses
firmness and perseverance. Although masculine tends to move, it
isn't in correlation with line 5 and thus sees no way to cross the
river. It waits and won't risk crossing the river even though it is
criticised by others for not taking action. The inner lower trigram
Dui (joy, the marsh, to speak) with its mouth reaching the river is
taken here for criticism.
Commentary on the image:
Line 2 is in a state
of Xu
(waiting)
at the sandbank,
with expansiveness
in the middle of the
lower trigram where the principle of moderation is available (i.e.
big-heartedness). Even though
there is a little criticism,
this will
end with
auspiciousness.
A great
river rolls on toward the ocean, symbolising expansiveness which
emerges in one's heart while watching the great river. Line 2,
standing at the sandbank and watching the great river, is in the
middle of the lower trigram. The principle of moderation available
at the middle position allows it to be big-hearted, bearing all
criticism against its inaction; this will end with auspiciousness.
Enlightenment
through
nine two:
to withhold
one's action and remain large-hearted in bearing all criticism. Waiting at
the sandbank signifies that the river and peril are nearby in front.
One must not risk crossing the river, but should wait. If one can be
large-hearted, this will end in auspiciousness although
accompanied by some criticism. When the right time comes, i.e. this line
changes to feminine occupying its right position, the hexagram will
become Ji Ji
(63), having succeeded in crossing the river.
The 3rd line
Text:
需于泥(mud)，致(incur)寇(bandit)至(reach)。
The subject is in a state of Xu
(waiting)
in the mud,
which will attract the bandit to come.
Text explanation:
Instead of staying
away from peril or waiting for a better time, the line reaches
position 3, where it is next to the upper trigram Kan, the river,
and also the bandit. Waiting
here is signified as
being bogged down in the mud of the riverside. So it becomes an easy
target for the nearby bandit to attack.
Commentary on the image:
Line 3 is in a state of Xu
(waiting)
in the mud; calamity is
located externally. The
bandit will come only if
attracted; one will
not be
defeated if one remains
sincerely prudent.
The peril
of trigram Kan will cause calamity. Kan here is the external
trigram; therefore calamity remains external. As long as the
calamity doesn’t exist inside and one can be prudent in dealing with
it, calamity can be avoided.
Masculine tends to move and masculine line 3 is at the position for
marching upward. Therefore, if line 3 can change to feminine and
remain still instead of moving forward, it won't be hurt.
Enlightenment
through
nine three:
1)
not to invite trouble, and 2) be prudent as peril is near.
Being
bogged down in the
mud and exposed to the bandit (i.e. peril) signifies that calamity
is imminent. As calamity comes from the outside, prudence can help
in avoiding being hurt. If this line changes to
feminine, the hexagram will become Jie (60), to restrict, which
suggests optimistically facing the restriction created by outer
danger and acting with appropriate self-restraint.
The 4th line
Text:
需于血(blood)，出(exit)自(from)穴(cave)。
The subject is in a state of Xu
(waiting)
in blood; it
is better to get out of the cave.
Text explanation:
Blood is a
symptom of being hurt. Waiting in blood signifies that it is hurt
and the situation will become worse if it remains still. Trigram Kan
is peril and a trigram of blood; line 4 reaches the place where
peril begins to emerge, so it is hurt and bleeding.
Trigram Kan
is also the abyss. The bottom line of the upper trigram Kan is a
broken line beneath a solid line, like an opening of sinking earth,
i.e. a cave. Line 4 is feminine and feminine tends to remain
still; therefore it is hiding in the cave.
Theoretically a cave is a safe place in which one can evade peril,
and position 4 is a place for resting. Bleeding, however, is a
warning that one can't stay. Line 4 is in correlation with line 1;
therefore it must follow a path to retreat.
Commentary on the image:
Line 4 is in a state of Xu
(waiting)
in blood; it
ought to be submissive in
listening to what it is told by
line 1 (i.e. to stay away from peril).
After line
4 follows the advice of line 1, it retreats and exchanges positions
with line 3. Then the hexagram becomes Dui, the symbol of
friendship, wherein it finds shelter as friends help each other.
Enlightenment
through six four: to abide by the rule and retreat. When this
line is triggered to move, it signifies that it is hurt and
bleeding. It can’t remain in peril any longer but must follow the
call (of the one in safety) to get out from the cave, i.e. peril.
Should this line not abide by the advice,
i.e. change to masculine and disconnect correlation from line 1, the hexagram would appear in the form of Guai (43), (the masculine) getting rid of (the feminine), where
the torrential downpour of water can sweep away everything in its
path.
The 5th line
Text:
需于(during)酒(wine)食(food)，貞吉。
The subject is in a state of Xu
(waiting)
with food and
wine; to persist is
auspicious.
Text explanation:
Waiting
with food and wine
signifies enjoying life while waiting, as well as enhancing oneself
and making friends. Food can sustain life, while drinking with
others builds friendships and creates the basis for future
cooperation.
Although line 5, the
host line, is in the middle of peril, it is an axle centre at the
position right to it. This signifies that it can act righteously and
wait with the principle of moderation (i.e. neither nervous nor
slack). It also represents the upper trigram Kan, sincerity and
trust, so it will wait with a goal and act with the right time. It
is auspicious to persist.
In sequence Xu is also
paraphrased as feeding the people. From the viewpoint of
ruling a country, freeing people from hunger and not disturbing them
were regarded as the two major benevolent practices of a king in
ancient China. Hence, letting people live in rest and enjoy-ment is
the utmost significance of hexagram Xu.
Commentary on the image:
Line 5 waits with Food and
wine and
its persistence brings
about auspiciousness,
which is achieved by
virtue of moderation and righteousness.
Enlightenment
through
nine five:
to
wait
patiently with a goal and take action when the right time arrives.
Waiting with food and
wine signifies being relaxed when it is not the right time to realise
one’s aspirations, strengthening one's self and uniting those with the
same aspirations while waiting. It is auspicious to persist in waiting
with the principle of moderation as well as with sincerity and
trust. After this line gets through with its assignment,
trigram Kan disappears, and the hexagram
becomes Tai (11), which is a state of peace and harmony, smoothness
without obstruction.
The 6th line
Text:
入于穴，有不速之客三人來，敬之終吉。
The subject is in a state of entering
(入)
into
(于)
a cave
(穴);
there are
(有)
three
(三)
uninvited visitors
(不速之客)
coming
(來)
in; to treat them with reverence
(敬之)
will eventually
(終)
become auspicious
(吉).
Text explanation:
As with
line 4, position 6 is a cave; therefore line 6 enters a cave seeking
shelter from peril. It correlates with line 3. Unexpectedly lines 1
and 2 come together with line 3. Line 6 is feminine and receives
three uninvited masculine lines; it is impossible to repel them, so
the best approach is to treat them with reverence.
Hexagram Xu
reaches the end where it is about to leave trigram Kan, peril, and
no longer needs to wait as Xu (to wait) disappears in the text;
therefore three masculine lines below come together. As a result of
line 6 learning at position 5 (i.e. to share food and drink with
others) and paying respect to them, their company evades peril.
Commentary on the image:
Uninvited visitors come; to treat them with
reverence will eventually
become auspicious.
Although line 6 is not at
an appropriate position, this
will not cause too much loss.
Although line 6 is
neither at a position for correlating with lines
1 and 2, nor at
position 5 where food and drink is available, it accepts them and
shares food and drink with them. This way, lines 1 and 2 obtain
nurture and are capable of leaving peril, which doesn’t cause line 6
to lose too much; it is also the prerequisite to avoiding litigation
and seeking reconciliation in the world of the next hexagram Song
(6).
Enlightenment
through
six six:
1) to respect others without discrimination and be generous with
them, or 2) to show mutual concern while being in the same boat and
find strength in unity. While hiding in a cave
to find shelter from peril, there come three uninvited visitors. There is mutual concern to evade peril together;
this will end with auspiciousness. Even if this line changes to
masculine, it is still outnumbered by
free visitors, and the hexagram appears
in the form of Xiao Chu (9), little feeding or restraint, where the
small serves and plays games with the large.
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