Hexagram 5 of 64
需 Xū · Waiting
上 坎 Water (Kǎn) over 下 乾 Heaven (Qián)
Waiting, too, is a deed.
Judgment
Zhouyi, hexagram 5, judgment. English translation in preparation.
Image
In short: clouds rise to heaven.
Zhouyi, hexagram 5, Great Image. Short gloss by Koyonari; full translation in preparation.
Commentary
Xū is clouds having ascended to the sky while the rain still gathers, and what must come has not yet arrived. Xū speaks of the act of waiting: not remaining entirely idle, but gathering and preparing what is needed while the hour ripens. When the time is not yet ripe, excessive motion only wastes strength; waiting, too, is a deed actively undertaken.
Koyonari commentary.
The Six Lines
“Waiting in the outskirts, favorable to maintain constancy, no blame.” Waiting in the open countryside means danger is still far away. Xū means waiting, and the phrase about maintaining constancy means it is favorable to remain steady, without rushing into a risky advance. This brings no blame: there is no fault and no cause for reproach. This line concerns keeping a proper measure of patience at the outset.
Zhouyi, hexagram 5, line 1. Koyonari translation.
“Waiting in the outskirts avoids rushing into hardship. Favorable to remain constant, with no blame, not losing constancy.” Waiting in the distant outskirts shows staying outside danger and refusing rash risks; persevering brings no blame because one abides by ordinary principles without violating the constant course of conduct.
Zhouyi, hexagram 5, line 2. Koyonari translation.
“Waiting on the sand, slight gossiping, in the end good fortune.” Waiting on sandy ground beside the water means being closer to danger than in the open countryside. The mention of a little talk refers to some talk or criticism. Yet calm waiting can still bring good fortune in the end, meaning a favorable outcome. Although circumstances have changed, a little criticism is no reason to rush into action.
Zhouyi, hexagram 5, line 3. Koyonari translation.
“Waiting on the sand: there is calm in the center. Though there are slight reproaches, it ends with good fortune.” Waiting on the sand near water, Nine in the second place holds the middle of the lower trigram, waiting with calm forbearance; though incurring minor criticism, keeping to the central path yields an auspicious outcome.
Zhouyi, hexagram 5, line 4. Koyonari translation.
“Waiting in the mud brings the approach of brigands.” Waiting in the mud means danger is already close, and moving either forward or back is difficult. The phrase about bringing robbers means drawing them to oneself, with danger coming nearer still. The image of being stuck in mud illustrates how pressing toward a dangerous place while waiting may also expose a person to attacks.
Zhouyi, hexagram 5, line 5. Koyonari translation.
“Waiting in the mud: disaster is outside. Inviting robbers upon oneself, reverent caution prevents defeat.” Nine in the third place waits in mud near water while disaster stays outside, meaning danger is in the outer trigram and not yet upon oneself; robbers are invited by advancing, but vigilant caution prevents defeat.
Zhouyi, hexagram 5, line 6. Koyonari translation.
“Waiting in blood; emerging from the cavern.” The waiting takes place amid danger involving bleeding and injury, followed by emergence from a pit. Blood represents harm, and the pit represents a place where one is deeply trapped. The fourth yin line is already in danger, yet escape remains possible. The emphasis here is on the transition from being caught in danger to leaving it behind.
Zhouyi, hexagram 5, line 7. Koyonari translation.
“Waiting in blood: yield and listen obediently.” Waiting in a perilous place of bloodshed occurs because Six in the fourth place is yin and yielding, pressed by the advancing yang lines below without the strength to resist, leaving no choice but to retreat, comply, and submit to circumstance.
Zhouyi, hexagram 5, line 8. Koyonari translation.
“Waiting at wine and food; steadfastness brings good fortune.” Waiting in a settled place with wine and food for sustenance means not hurrying forward. Steadfastness bringing good fortune means holding to the right course for a favorable outcome. Wine and food signify nourishment during the wait. The calm waiting in this line also depends on keeping to what is right.
Zhouyi, hexagram 5, line 9. Koyonari translation.
“Wine and food, steadfast good fortune: by being central and upright.” Enjoying food and wine brings steadfast good fortune because Nine in the fifth place occupies the honored seat, firm, central, and upright. Wang Bi's commentary holds that having already attained the position, nothing remains to wait for and all that is needed is wine and food, so steadfast good fortune is still attained; another view sees it as resting in righteousness and calmly awaiting the proper time.
Zhouyi, hexagram 5, line 10. Koyonari translation.
“Entering the cave; three uninvited guests arrive. Treat them with respect, and in the end there is good fortune.” Three guests arrive uninvited after entry into a pit. Sù here means to invite, so the guests are people who come without an invitation. Treating them respectfully can bring good fortune in the end. At the final stage of waiting, even unexpected visitors still need to be received with respect.
Zhouyi, hexagram 5, line 11. Koyonari translation.
“Uninvited guests arrive; respecting them brings ultimate good fortune. Though not properly placed, there is no great loss.” Receiving uninvited guests with respect brings ultimate good fortune; though Six at the top holds an improper position, no major error is made.
Zhouyi, hexagram 5, line 12. Koyonari translation.