| | ䷃蒙: |
蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告。利貞。 |
| Meng: |
Meng (indicates that in the case which it presupposes) there will be progress and success. I do not (go and) seek the youthful and inexperienced, but he comes and seeks me. When he shows (the sincerity that marks) the first recourse to divination, I instruct him. If he apply a second and third time, that is troublesome; and I do not instruct the troublesome. There will be advantage in being firm and correct. |
| | 彖傳: |
蒙，山下有險，險而止，蒙。蒙亨，以亨行時中也。匪我求童蒙，童蒙求我，志應也。初噬告，以剛中也。再三瀆，瀆則不告，瀆蒙也。蒙以養正，聖功也。 |
| Tuan Zhuan: |
In Meng we have (the trigram for) a mountain, and below it that of a rugged defile with a stream in it. The conditions of peril and arrest of progress (suggested by these) give (the idea in) Meng. 'Meng indicates that there will be progress and success:' - for there is development at work in it, and its time of action is exactly what is right. 'I do not seek the youthful and inexperienced; he seeks me:' - so does will respond to will. 'When he shows (the sincerity that marks) the first recourse to divination, I instruct him:' - for possessing the qualities of the undivided line and being in the central place, (the subject of the second line thus speaks). 'A second and third application create annoyance, and I do not instruct so as to create annoyance:' - annoyance (he means) to the ignorant. (The method of dealing with) the young and ignorant is to nourish the correct (nature belonging to them); - this accomplishes the service of the sage. |
| | 象傳: |
山下出泉，蒙；君子以果行育德。 |
| Xiang Zhuan: |
(The trigram representing) a mountain, and beneath it that for a spring issuing forth form Meng. The superior man, in accordance with this, strives to be resolute in his conduct and nourishes his virtue. |
