Hexagram 4 of 64
蒙 Méng · Youthful Folly
上 艮 Mountain (Gèn) over 下 坎 Water (Kǎn)
If you know not, ask, and ask precisely.
Judgment
Zhouyi, hexagram 4, judgment. English translation in preparation.
Image
In short: a spring below the mountain.
Zhouyi, hexagram 4, Great Image. Short gloss by Koyonari; full translation in preparation.
Commentary
Méng is a spring bubbling out beneath the mountain, its channel not yet carved. The water knows it seeks the lower ground, but knows not yet which ditch to take. Méng speaks of the state of not knowing itself; there is no shame in it. What matters is formulating the question precisely—the sharper the question, the clearer the answer lands, and the easier it is to act.
Koyonari commentary.
The Six Lines
“Dispelling ignorance, favorable to discipline people and remove fetters; to go forward brings distress.” To dispel ignorance, punishment is appropriate at first to establish restraint, followed by removing the fetters on hands and feet. The character shuō is read here as tuō, meaning to release. Persisting in punishment alone brings humiliation, meaning difficulty, shame, and regret. This line concerns discipline at the beginning of instruction and the limits of that discipline.
Zhouyi, hexagram 4, line 1. Koyonari translation.
“Beneficial to discipline people, so as to correct the laws.” When enlightening the ignorant at six in the first place, it is advantageous to punish and discipline people in order to rectify laws and standards.
Zhouyi, hexagram 4, line 2. Koyonari translation.
“Embracing the ignorant brings good fortune. Taking a wife brings good fortune. The son can manage the household.” Showing tolerance toward someone who does not yet understand brings good fortune, an auspicious result; marrying and forming a household is likewise auspicious. The phrase about a son managing the household means he can take responsibility for its affairs. Through tolerating ignorance, welcoming a wife, and assuming household duties, the second yang line depicts generosity and the ability to take responsibility.
Zhouyi, hexagram 4, line 3. Koyonari translation.
“The son is capable of managing the household; the firm and yielding connect.” The son is capable of taking charge of the household because the firm and yielding lines interact harmoniously. Nine in the second place is a firm yang line that connects and responds to the yielding yin lines.
Zhouyi, hexagram 4, line 4. Koyonari translation.
“Do not marry this maiden; seeing a man of bronze, she loses self-restraint. Nothing is favorable.” Marrying such a woman is inappropriate: when she sees a man who tempts her with money, she cannot keep control of herself. Qǔ nǚ means taking a wife. Following Zhū Xī's Běnyì (Original Meaning), jīn fū means a man who uses wealth to entice someone (Wáng Bì and Kǒng Yǐngdá instead interpret it as a man of yang strength). Bù yǒu gōng means failing to keep control of oneself; nothing favorable means there is no benefit.
Zhouyi, hexagram 4, line 5. Koyonari translation.
“Do not act to marry the woman; her conduct is not compliant.” One should not marry such a woman because her conduct lacks gentleness and compliance. Ancient commentaries take the line statement seeing a wealthy man and losing self-control as the specific manifestation of her improper conduct.
Zhouyi, hexagram 4, line 6. Koyonari translation.
“Straitened in ignorance brings distress.” Being trapped in ignorance makes it difficult to gain understanding, bringing humiliation, meaning difficulty, shame, and regret. Kùn méng in the fourth yin line describes a state of ignorance without sufficient guidance. The regret mentioned here lies in being unable to emerge from that condition.
Zhouyi, hexagram 4, line 7. Koyonari translation.
“The distress of trapped ignorance: it alone is far from reality.” Suffering hardship through trapped ignorance brings distress because this line alone is far removed from substance. Ancient commentaries refer to yang lines as solid substance.
Zhouyi, hexagram 4, line 8. Koyonari translation.
“Childlike simplicity brings good fortune.” Like a child who does not yet understand, being unassuming and willing to receive instruction brings good fortune, an auspicious result. Tóng méng means an immature state in which understanding has yet to develop. The fifth yin line praises an attitude that does not presume to know, but receives teaching with gentle receptiveness.
Zhouyi, hexagram 4, line 9. Koyonari translation.
“The good fortune of the youthful fool: compliant and humble.” The inexperienced youth attains good fortune by being compliant and modest. Although six in the fifth place is a yin line occupying an honored position, it remains docile, yielding, and humble.
Zhouyi, hexagram 4, line 10. Koyonari translation.
“Striking ignorance; disfavorable to act as an aggressor, favorable to guard against aggression.” Correcting ignorance through stern measures does not make harming others like a bandit appropriate; defending against bandits is appropriate. Jī méng means subjecting ignorance to strict punishment; favorable means appropriate. By distinguishing acting as a bandit from resisting bandits, this line explains that discipline is to stop harm and must not itself become a source of harm.
Zhouyi, hexagram 4, line 11. Koyonari translation.
“Beneficial to defend against invaders; above and below are in accord.” The line statement of nine at the top states that it is beneficial to defend against invaders, which the Lesser Images explains as being due to harmony and mutual accord between upper and lower positions.
Zhouyi, hexagram 4, line 12. Koyonari translation.