需于沙. 小有言. 終吉.
Sha 沙: the sandy river shore. Lu Deming’s 陸德明 Jingdian Shiwen 經典釋文 says that Zheng Xuan 鄭玄 used zhi 沚, ‘islet’.
The Shanghai Museum MSS has 
. The 古文字通假字典 says that 
is a known variant of 沙 in bronze inscriptions and in the Baoshan texts (p. 508; see also 包山楚簡文字編, p. 141), so is most likely a variant of 沙. The 土 component indicates the earth aspect of the meaning.
小有言: see this article.
Waiting at the river shore.
The common people will have criticism.
In the end auspicious.
需于郊.利用恆.無咎.
Jiao 郊: general reference to the area outside the city, the open country. The Shanghai Museum MSS has hao 蒿, which in several texts is used as a loan for jiao (古文字通假字典, p. 158).
Heng 恆: perseverance, constancy. In the Lun Yu heng is mentioned as a necessary quality for witch doctors or shamans when doing a divination:
子曰：「南人有言曰：『人而無恆，不可以作巫醫。』善夫！」「不恆其德，或承之羞。」子曰：「不占而已矣。」
The Master said, “The people of the south have a saying – ‘A man without constancy cannot be either a wizard or a doctor.’ Good! Inconstant in his virtue, he will be visited with disgrace.” The Master said, “This arises simply from not attending to the prognostication.”
(tr. James Legge)
A different version of this anecdote is found in the Liji:
子曰：「南人有言曰：『人而無恒，不可以為卜筮。』古之遺言與？龜筮猶不能知也，而況於人乎？《詩》云：『我龜既厭，不我告猶。』《兌命》曰：『爵無及惡德，民立而正事，純而祭祀，是為不敬；事煩則亂，事神則難。』《易》曰：『不恒其德，或承之羞。恒其德偵，婦人吉，夫子凶。』」
The Master said, ‘The people of the south have a saying that “A man without constancy cannot be a diviner either with the tortoise-shell or the stalks.” This was probably a saying handed down from antiquity. If such a man cannot know the tortoise-shell and stalks, how much less can he know other men? It is said in the Book of Poetry (II, v, ode 1, 3), “Our tortoise-shells are wearied out, And will not tell us anything about the plans.” The Charge to Yue says (Shu, IV, Viii, sect. 2, 5, 11), “Dignities should not be conferred on men of evil practices. (If they be), how can the people set themselves to correct their ways? If this be sought merely by sacrifices, it will be disrespectful (to the spirits). When affairs come to be troublesome, there ensues disorder; when the spirits are served so, difficulties ensue.” It is said in the Yi, “When one does not continuously maintain his virtue, some will impute it to him as a disgrace – (in the position indicated in the Hexagram.) When one does maintain his virtue continuously (in the other position indicated), this will be fortunate in a wife, but in a husband evil.”
(tr. James Legge)
The phrase 不恆其德，或承之羞 is mentioned in the 3rd line of hexagram 32, Heng 恆. See also this site.
Waiting outside the city.
Favourable to persevere.
There is no curse from the ancestors.
Name
Xu 需: hesitate, wait and see (觀望). Some translators translate it as ‘to want, to need’ (需要) but this meaning is relatively young (starting with Northern Qi dynasty (550-577) ).
Judgment
有孚.光亨貞吉.利涉大川.
About you fu 有孚 see here and here.
About guang heng 光亨 see here.
She 涉: to cross a river.
Da chuan 大川: a great river, probably referring to the Yellow River. In the Zhuangzi we read:
馮夷得之，以遊大川..
Feng Yi got It, and by It swam in the Great River…
In the Soushenji 搜神記 it is said that Feng Yi drowned in the Yellow River:
In the times of the Sung state, Feng Yi of Hung-nung Commandery was a man from the head of the levee in the T’ung district at Hua-yin. On the first keng day of the eight month, he crossed the Yellow River and was drowned. The lord of heaven made him the Ho-po (Lord of Rivers). The Wu-hsing Shu says: “Ho-po died on the day keng-ch’en. On this day it is not propitious to take boats on long journeys for one may drown and never return.
(DeWoskin & Crump (tr.), In Search of the Supernatural, p. 45)
There is blessing and protection.
Glorious accepted offering.
The divination will be auspicious.
Advantageous to cross the great river.
The main theme of hexagram 4 as seen in the line texts is not the ignorant fellow, but the ignorant fellow who wants or needs his ignorance removed. There is a drive for gaining knowledge, and the removal of ignorance and misunderstanding is what should be emphasized – not the fact that there is ignorance.
Line 4
困蒙.吝.
Kun 困: hindered, blocked (阻礙)
吝: difficulties; difficult progress (see hexagram 3, line 3)
Blocked ignorance. Difficulties.
Line 5
童蒙.吉.
About tong meng 童蒙: see Judgment
Repeated ignorance. Auspicious.
Line 6
擊蒙.不利為寇.利禦寇.
Ji 擊: attack. The Shanghai Museum MS has 墼 = 毄, ‘attack’.
Kou 寇: invaders, enemies.
兵作於內為亂, 於外為寇.
Hostilities within the State produce rebellion, while hostilities from without are from enemies.
(Zuo Zhuan, tr. James Legge)
Attack ignorance.
Not advantageous for invaders,
Advantageous for guarding against invaders.
