Hexagram 55 · 雷火丰

丰卦原文
丰。亨。王假之，勿忧，宜日中。

象曰：雷电皆至，丰。君子以折狱致刑。

白话文解释
丰卦：举行祭祀，君王将亲临宗庙。不要担心，最佳时刻当在正午时分。
《象辞》说：本卦上卦为震，震为雷；下卦为离，离为电。电闪雷鸣，是上天垂示的重大天象，这也是丰卦的卦象。君子观此卦象，有感于电光雷鸣的精明和威严，从而裁断讼狱，施行刑罚。
《断易天机》解
丰卦震上离下，为坎宫五世卦。丰即为盛大，本是吉兆，但盛极必衰，丰盛中也藏着隐忧，需小心谨慎。

北宋易学家邵雍解
盛大丰满，进财获利；谋望克遂，必有喜庆。
得此卦者，运势正强，谋事可成，名利双收。但不宜过贪，要知足常乐，谨防乐极生悲，损财甚至火险。

台湾国学大儒傅佩荣解
时运：气势正旺，谨慎小心。
财运：获利甚丰，须防诉讼。
家宅：宜向东南；天作之合。
身体：肝火上升，静养为宜。

传统解卦
这个卦是异卦（下离上震）相叠，电闪雷鸣，成就巨大，喻达到顶峰，如日中天。告戒：务必注意事物向相反方面发展，盛衰无常，不可不警惕。
大象：雷电交加，声势壮大，又离日动于天际，普照大地，皆为盛大之象。
运势：运势极强，为收获之时，但不宜贪得无厌，须知足常乐，要防是非、损财甚至火险。
事业：处于十分顺利的鼎盛时期，各方面都很顺利，成就很大。但务必注意开始出现的衰败症状，防微杜渐，严防骄傲自满。同时，不必盲目追求不切实际的事情，全力保持当前状况的延长。
经商：由于准确地把握了市场动态，商情对自己十分有利，可以大胆发展，但一定要密切注意行情，分析信息，稍有不慎，破产可能在一夜间。一旦破产应立即总结教训寻求真诚的合作者，早日走出困境。
求名：经过努力和奋斗，已获得成就，应注意保持和稳步发展，切勿追求虚名。
婚恋：可以成功，也会美满幸福，但若一方自持条件变化而动摇，则会导致不利。
决策：由于个人天资聪颖，条件好，因此各方面十分顺利。但务必深刻认识人生无常的真理，一切应保持适度，切记物极必反。更不应自我封闭，陷入困境，切莫灰心。

第五十五卦的哲学含义

丰卦卦象，雷火丰卦的象征意义
丰卦，这个卦是异卦相叠，下卦为离，上卦为震。离为火，震为雷。雷雨会使五谷丰登，火又可以把丰收的粮食变为丰盛的饭菜，所以此卦命为“丰”。
丰卦位于归妹卦之后，《序卦》这样解释道：“得其所归者必大，故受之以丰。丰者，大也。”归妹卦描述来归，有如众人来归则民聚国富，所以接着要谈代表盛大的丰卦。
《象》中这样解释本卦：雷电皆至，丰；君子以折狱致刑。这里指出：丰卦的卦象是离（火）下（震）雷上，离又代表闪电，震为雷，为雷电同时到来之表象，象征着盛大丰满；君子应该像雷电那样，审案用刑正大光明。
丰卦属于上上卦。《象》中这样来断此卦：古镜昏暗好几年，一朝磨明似月圆，君子谋事逢此卦，近来运转喜自然。

55　高岛易断-雷火丰(䷶)
卦体《震》上《离》下，《离》本《乾》体，变《乾》中画而成《离》，《离》为日，日本悬象于天也；《震》本《 坤》体，变《坤》之下画而成《震》，《震》为雷，雷本奋出于地也。“雷以动之，日以暄之”，万物化生，自然丰茂。《震》，动也，《离》，明也，明与动合而成《丰》，此卦之所以名《丰》也。
丰：亨，王假之。勿忧，宜日中。
▲　金文丰
《正义》曰：“财多德大，故谓之丰。”财多则足以济世，德大则足以容人，事无窒碍，故“亨”。“王”指殷王，“假”，谓感假。《萃》《涣》之假，言殷王假庙也，《丰》之假，期纣之能假也。期能假夫《丰》亨之道，自足以统驭万国，照临下土，如日之正中，光明遍被，故曰“勿忧”。《离》为日，日中则明愈大，故曰“宜日中”。
《 彖传》曰：丰，大也。明以动，故丰。王假之，尚大也。勿忧，宜日中，宜照天下也。日中则昃，月盈则食，天地盈虚，与时消息，而况于人乎？况于鬼神乎？
《序卦传》曰：“得其所归必大，故受之以丰。丰者，大也。”卦体以《离》遇《震》，《震》为行，动必以健，《离》为光，明无不灼，明以动，动则有为，故得亨通而盛大也。“王”指九五，言《丰》之象本大，王能诚心感假，则更加大矣。五爻曰“有庆”，即庆王之能假也，《丰》莫大于是焉，假如是，复有何忧？“宜日中”者，是极言“明以动”之象，日至中，其明愈焕，其照愈远，万国九州，明无不被，可知王之“自明明德”，即可明“明德”于天下也，故曰“宜照天下”。然日过中则倾，月既盈则缺，阳极而阴生，盈虚消息，天地循环之运也。《彖》曰“日中”，《丰》至极盛，衰即伏之，《传》欲王益励夙夜之勤勉，明以继明，有以挽回乎造化，使明不为欲蔽，而丰得以长保矣。虽盈则必有虚，消则必有息，与时推移，鬼神亦不能自主，而所以转旋而补救者，总在于人也，人惟自明其“明德”耳。干宝曰：日中之象，殷水德，《坎》象昼败，而《离》居之，言周德当天人之心，宜居王位，故“宜日中”。
以此卦拟人事，上互《兑》，兑为泽，期其惠泽之丰盈也；下互《巽》，《巽》为利，期其财利之丰富也：有丰无歉，丰斯大矣。然丰于财者多昏，丰于欲者多乱，昏则不明，乱则妄动，无以假之，《丰》所在，忧即伏之矣。卦体上下互《大过》，《大过》者，过乎中也，日过中则昏，月过中则缺，此过盛必衰，过刚必折，盈虚消息，天地四时，自然之运，虽鬼神之盛德，不能过此，而况人事之微乎？《彖》曰“勿忧，宜日中”，传释之曰“宜照天下”，谓《乾》为日，《离》亦为日，《丰》为六月之卦，夏至日在《离》，气禀纯阳，日当午中，光明倍焕。《离》《大象》曰“明两作，离，大人以继明照于四方”者，此之谓也。明以静生，明亦以动见，譬如人闭目静坐，一物不见，一动则双目开豁，明足察物矣，此所谓“明以动，故丰”也。人事之忧，在不丰，不知不丰不足忧，所忧者最在不明耳。明则可静亦可动，可盈亦可虚，《丰》之所大，大在于明，亦大在于动也。是人事之极则，乃可出而与天下相见矣。
以此卦拟国家，国家之大势，不能静而无事，要必当动而有为，所患者动失其道，必至昏庸柔昧，上下交蔽，愈动而愈困耳。困则不亨，不亨则不丰，国事不可为矣。欲求其直，必先期其明，《彖》是以曰“明以动，故丰”。卦体上《震》下《离》，《震》为动，故能风动四方，《离》为明，故能向明出治。《震》又为帝，故称“王”，《离》为光，故能照，王者克明“明德”，道协大中，明足与天下相见，动可为天下更新，是能照假夫臣民，光大夫勋业，庶几就之如日，瞻之如云，一时熙熙攘攘，咸沐浴于光天化日之中，而若浑忘其帝力者，丰莫丰于是焉。然一治一乱，一盛一衰，国运也，亦天运也，所谓“日中则昃，月盈则食，天地盈虚，与时消息”，世运推移，皆如是耳。要必文明柔顺，如文王之德之纯，上足以假君，下足以假民，如日月之照临，光被天下，乃能挽既去之天命，重得延祀之商社者，此文王之所以文王也。如是则可以长保此丰矣。
通观此卦，《京房 易传》曰：“上木下火，气禀纯阳，阳为大，大则必丰。”卦以《离》遇《震》，《震》为君，君作于上，明烛于下，故得成崇隆丰大之业。然有丰必有歉，丰于功者傲，傲则必亡，丰于财者奢，奢则必败，傲与奢，皆由于动之失中也；动失其中则损明，损明则安能长保其丰乎？《杂卦传》曰，“丰，多故也”，“多故”，是以难保也，道在有以假之耳。王者能推心置腹，上下交孚，假以生明，明以运动，期明无不照，亦动罔不臧，如午日正中，光明遍烛，此《离》象所以为明也。明愈大，丰亦愈大，是可尚也，复何忧乎？卦体《离》日在下，《震》雷在上，互卦《巽》木为蔀，《兑》泽为水，雷施雨，木含日，故自二至四，有晦昧之象。圣人处此，虚以养其明，悦以霁其威，断以决其壅，使上下之情相通也。若六五动而得中，明良际会，则皎日澄空，氛翳全消，纯熙之运至矣，风雨晦冥，其何伤日乎？初爻如日初出，故“往有尚”也；二爻如日方中，故“有孚”吉也；三爻明为沫蔽；四爻明为斗掩；五与二相应，所以资明；上则《丰》极而凶矣。六爻皆有明象，而为“灾”，为“疾”，为“沫”，为“斗”，为“凶”，皆足以蔽其明而害其动，惟五独得其吉，《彖》所谓“王假之，尚大也”，在此爻矣。
《大象》曰：雷电皆至，丰。君子以折狱致刑。
此卦《震》为雷，《离》为电，雷电相合，威势盛大，电主明，雷主威，《象》曰“雷电皆至”，有威明兼备之象焉。明以“折狱”，则狱得其情，斯天下无遁情矣；威以“致刑”，则刑当其罪，斯天下无遗奸矣。君子见《丰》之象，推威严光明之德，洞悉奸伪，以明运威，故能察亦能决；以威济明，故无枉亦无私。天之《震》也，雷声之作，电火在先，此其象也。得《离》之明者，为《噬嗑》、《贲》、《丰》、《旅》四卦，《大象》俱有用刑之义。《噬嗑》明在上，象君子在上，故为“明罚敕法”；《丰》明在下，象君子在下，故曰“折狱致刑”。
【占】　问时运：气运旺盛，但当丰不忘歉，斯丰可长保矣。
○　问营商：财利丰盛，但须公平谨守，否则恐有讼狱牵连。
○　问功名：雷电有威名发达之象，宜任刑官。
○　问战征：雷电皆至，见兵威显赫，声势远扬，攻战必克。
○　问婚姻：世称雷为公，电为母，是天合也。
○　问家宅：宅向东南，财气颇丰。
○　问疾病：是肝火上升之症，宜泄肝泻火之剂，尤宜静养。
○　问失物：皆速追究，可得。
○　问行人：防有讼事纠缠。
○　问六甲：单月生男，双月生女。

Judgment
Legge: Expansion of Awareness means progress and development. When the king is enlightened there is no need to fear a change. Let him be as the sun at noon.
Wilhelm/Baynes: Abundance has success. The king attains abundance. Be not sad. Be like the sun at midday.
Blofeld: Abundance -- success! The King inspires them. Do not be sad; it is fitting to be like the sun at its zenith. [Abundance in itself is often good; but it is generally followed by the waning of what was abundant; moreover, as we shall see, there can be abundance of darkness, or anything else unpleasant. (The Judgment itself) may be taken as an auspicious omen.]
Liu: Greatness. Success. The king attains greatness, without sadness; he should be like the sun at midday.
Ritsema/Karcher: Abounding, Growing. The king imagining it. No grief. Properly sun centering. [This hexagram describes your situation in terms of profusion and abundance reaching culmination. It emphasizes that exuberantly increasing things to their fullest is the adequate way to handle it...]
Shaughnessy: Abundance: Receipt; the king approaches it; do not be sad. It is proper for the middle of the day.
Cleary (1): Richness is developmental. Freedom from worry when the king is great is suited to midday.
Cleary (2): Richness is success; a king attains this. Do not worry. Take advantage of the sun at noon.
Wu: A sage king will attain abundance. There is no need to worry, for he knows the expedience of observing the midday sun.

The Image
Legge: The superior man, in accordance with this, decides cases of litigation, and apportions punishments with exactness.
Wilhelm/Baynes: Both thunder and lightning come: the image of Abundance. Thus the superior man decides lawsuits and carries out punishments.
Blofeld: This hexagram symbolizes thunder and lightning occurring simultaneously. The Superior Man decides law suits and inflicts the necessary penalties.
Liu: Thunder and lightning coming together symbolize Greatness. The superior man judges lawsuits and imposes punishments.
Ritsema/Karcher: Thunder, lightning, altogether culminating. Abounding. A chun tzu uses severing litigating to involve punishing.
Cleary (1): Thunder and lightning both arrive, abundant. Thus do superior people pass judgment and execute punishment.
Cleary (2): Thunder and lightning both come in richness. Thus do leaders pass judgments and execute punishments.
Wu: Thunder and lightning come together; this is Abundance. Thus the jun zi decides the verdicts and exacts the punishments.
COMMENTARY
Confucius/Legge: The greatness of Expansion of Awareness is due to Movement directed by Clarity. Although the king has attained this state, he must still make it greater.
But there is no need for anxiety -- let him be as the sun at noon: let his clarity shine on all under the sky. As soon as sun and moon reach zenith their light begins to wane. The intercourse of heaven and earth alternates between abundance and scarcity. It waxes and wanes according to the seasons. How much more so with men or spiritual forces! [Ritsema/Karcher translate "spiritual forces" [Kuei Shen] as: "The whole range of imaginal beings both inside and outside the individual; spiritual powers, gods, demons,
ghosts, powers, fetishes." -- Ed.]
Legge: The written Chinese character denoting Expansion of Awareness is the
symbol of being large and abundant -- a condition of prosperity. In human affairs, prosperity often gives place to its opposite. The lesson of the hexagram is to show how the ruler may preserve the prosperity of his state and people. The component trigrams show Motive Force under the direction of Intelligence. A ruler with these attributes will not fail to maintain the progress and development of his kingdom. He is told not to be anxious, but to study how he may always be like the sun at its zenith, cheering and enlightening all.

It must be noted that a change has been introduced in this hexagram in explaining the symbolism of the lines. Normally, for two lines to have a correct relationship one must be female (magnetic) and the other male (dynamic). Here two dynamic male lines make a proper correlation in the first and fourth places. In the Image, lightning appears as the natural phenomenon of which Clarity is the symbol in the lower trigram. The virtues of Clarity and Movement are required of the superior man in judging litigation.
NOTES AND PARAPHRASES
Judgment: Don't grieve when the truth hurts: a loss of illusion is a gain in awareness. Once truly attained, enlightenment cannot be lost, it can only be increased. The Superior Man acts with clarity by accurately evaluating cause and effect. [Or: The objective assessment of any contradiction is the road to comprehending it.] The fifty-fifth hexagram is very intriguing in that it appears to have a misleading title in the original Chinese, which is usually translated as Abundance, Fullness, Prosperity, etc. All of the internal clues, plus empirical experience with the figure have convinced me that the title Expansion of Awareness is a more accurate description of the forces operating in this hexagram. Here is my reasoning: First, the component trigrams of Clarity and Movement portray action directed by clear comprehension, as well as awareness itself in motion or expansion. The title of Abundance seems misleading because it suggests a relatively static condition, whereas the combined trigrams in the figure symbolize Clear Movement. These trigrams appear in reverse sequence in hexagram number twenty-one, Discernment, which symbolizes the
act of comprehending -- a dynamic function of consciousness described in the Image here as a quest for justice: "Thus the superior man decides lawsuits and carries out punishments." (Wilhelm) Notice also that the message for the superior man in this Image is almost identical with that in Discernment: "Thus the kings of former times made firm the laws through clearly defined penalties." (Wilhelm) The ancient kings can always be taken as symbolic of archetypal forces (the "gods"), so their laws are those of nature, not of humankind. Interpreted broadly, both messages counsel us to: "Comprehend the law of Tao, or suffer the penalties of ignorance." Which is to say: "expand your awareness." Second, note the message in the Judgment. Most of the translators render this by comparing the king at the peak of his power with the sun at the peak of its illumination at noon. The sun is the symbol of clarity and enlightenment, and the sun at its zenith therefore symbolizes a high point of awareness. Third, notice that lines two, three and four depict an eclipse of the sun through its waxing, full and waning phases. This suggests ignorance gradually evolving toward comprehension, which is finally attained in line five. The progression in the hexagram is

from ignorance to clarity, and then in line six, ignorance within clarity -- i.e., an image of one who remains obtuse while surrounded by the light of illumination. Fourth, the combined trigrams of shock and light (thunder and lightning) suggest a sudden and numinous illumination: the sort of en-light-enment (expansion of awareness) described by Yogis: Suddenly, with a roar like that of a waterfall, I felt a stream of liquid light entering my brain through the spinal cord ... The illumination grew brighter and brighter, the roaring louder, I experienced a rocking sensation and then felt myself slipping out of my body, entirely enveloped in a halo of light ... I was no longer myself, or to be more accurate, no longer as I knew myself to be, a small point of awareness confined in a body, but instead was a vast circle of consciousness in which the body was but a point, bathed in light and in a state of exaltation and happiness impossible to describe.
Gopi Krishna -- Kundalini, the Evolutionary Energy in Man It is possible that the written character translated into English as Abundance has these associations in Chinese. Unfortunately, the title of Abundance itself does not immediately suggest in the English language the ideas that are integral in the symbolism of the hexagram.

周易第五十五卦初九爻详解
初九爻辞
初九。归妹以娣，跛能履，征吉。
象曰：归妹以娣，以恒也。跛能履吉，相承也。
白话文解释
初九：嫁女而将其妹妹一同陪嫁。跛脚而能行走。筮遇此爻，出行吉利。
《象辞》说：嫁女而将其妹妹一同陪嫁，是说姊妹共嫁一夫，这是古代贵族婚嫁的常规。跛脚而能行走，出行吉利，因为跛者获得别人的帮助。

北宋易学家邵雍解
吉：得此爻者，有小德，谋望顺遂。做官的或有政绩。

台湾国学大儒傅佩荣解
时运：因人成事，乏善可陈。
财运：奉命而行，幸可获利。
家宅：偏屋亦吉。
身体：不良于行。

初九变卦

  初九爻动变得周易第40卦：雷水解。这个卦是异卦（下坎上震）相叠。震为雷、为动；坎为水、为险。险在内，动在外。严冬天地闭塞，静极而动。万象更新，冬去春来，一切消除，是为解。

初九爻的哲学含义

丰卦第一爻，爻辞：初九：遇其配主，虽旬无咎，往有尚。爻辞释义
配：指匹配，般配。旬：指均等。
本爻辞的意思是：遇到与自己相配的主人，虽然能力学识均等，但是没有什么关系，今后的发展会呈现上升的趋势。
从卦象上看，初九以阳爻居刚位，得位。阳爻为君子，代表光明与动力。初九与上卦中的九四虽然不相应，但是互为宾主，形成二阳并进的局面。
《象》中这样解释本爻：“虽旬无咎”，过旬灾也。这里指出：“虽然能力学识均等，但是没有什么关系”，若是超过了均等就会出现麻烦。
占得此爻者，在做事时，会遇到一个与自己能力相当、志向一致的人，两个人一起为共同的事业而努力，相互配合，相得益彰，若是两个人非要争个高低，争出谁比谁更强，一个总是要超过另一个，那就会带来麻烦，影响事业的发展。
初九：遇其配主，虽旬无咎，往有尚。
象曰：虽旬无咎，过旬灾也。

初九：遇其配主，虽旬无咎。往有尚。
《象传》曰：虽旬无咎，过旬灾也。
“配”郑作妃，卦体《震》上《离》下，初本《震》爻，为诸侯，初与四应，故以四为“配主”。初九爻辰在子，九四爻辰在午，君南面，臣北面，初以修礼朝四，四以匹敌厚恩遇之，虽留十日，不以为咎。正以十日者，朝聘之礼，自行聘至问大夫，才五六日，即事毕请归，郑注谓主国留之，飨食燕献，无日数，尽殷勤也。主虽绸缪，而客行淹久，乐不可言。旬以内，尚不逾节，故“无咎”。“往有尚”者，其往或因助祭而行朝聘，或因入朝而遇助祭，留之经旬，神人欢洽，故为可尚。然以旬为限，过则非常。《象传》谓过则灾生，盖凛凛于日中之戒，示以盈满为惧也。或以旬始为星名，《史记·天官书》，“旬始出于北斗旁，状如雄鸡”，二爻曰“斗”，三爻曰“沫”，斗沫皆星名，言其蔽明也。初以旬始为星，爻象相同，义亦可取。
【占】　问时运：得其相助，可有十年好运。
○　问营商：当有巧当货物可售，旬日之内，即可获利，过旬则不利。
○　问功名：“邂逅相遇，适我愿兮”，即日当有佳报。
○　问战征：两敌相遇，当速进兵，十日外，恐有败象。
○　问婚姻：姻缘相当，即日可成，迟则不谐。
○　问疾病：得遇良医，旬日可愈，迟久不治。
○　问讼事：得遇良吏，即可断结，迟缓不了，恐有外祸。
○　问失物：宜速寻。
○　问六甲：生女。
【例】　明治三十一年，占英法两国交际，筮得《丰》之《小过》。
断曰：《丰》者，雷电相遇，百物丰饶之卦，以国家交际拟之，是两雄并峙，有各不相下之势。今占英法两国交际，得此初爻，初与四应，当以初爻属英，四爻属法。爻象内外相应，就两国外势观之，叵相和好，而实则两阳相轧，各挟猜疑，势必隐相侵夺。何则？内《离》明，外《震》动，明者多谋，动者多勇，各为其国，亦各用其长，明与勇遇，适足相敌，故曰“遇其配主”。英善谋略，是明也，法长雄武，是勇也，“旬”，均也，谓其势力相均也。由此而更进焉，明者不自恃其明，且进而明其德，勇者不自恃其勇，且进而勇于义，斯丰者可长保其丰矣，故曰“往有尚”也。

Line-1
Legge: The first line, dynamic, shows its subject meeting with his mate. Though they are both of the same character, there will be no error. Advance will call forth approval.
Wilhelm/Baynes: When a man meets his destined ruler, they can be together ten days, and it is not a mistake. Going meets with recognition.
Blofeld: On meeting a prince of equal rank, though he accepts his hospitality for ten days,
he is not at fault -- progress is made in winning respect!
Liu: When a man meets a deputy ruler, there will be harmony between them for ten days. No blame. Setting forth will lead to progress.
Ritsema/Karcher: Meeting one's equal lord. Although a decade, without fault. Going possesses honor.
Shaughnessy: Meeting his consort's ruler; it is only the ten-day week; there is no trouble; in going there will be elevation.
Cleary (1): Meeting your director, even as equals there is no blame. If you go on, there will be exaltation.
Cleary (2): Meeting your partner, etc.

Wu: He meets with his matched partner. Although they are of the same kind, there will be no error. The meeting is favorable.
COMMENTARY
Confucius/Legge: If the subject of this line seeks to overpass that similarity, there will be calamity. Wilhelm/Baynes: More than ten days is harmful. Blofeld: Were he to exceed that time, he would invite calamity upon himself. [It is all very well to accept the hospitality of our equals, but accepting too much of it will ultimately lead to trouble.]
Ritsema/Karcher: Exceeding a decade, calamity indeed. Cleary (2): If you carry the equality too far, there will be disaster. Wu: It will be perilous if he tries to outshine his partner.
Legge: Line one is dynamic in a dynamic place. His correlate is the dynamic fourth line, which would normally be deemed unfortunate. But here the text calls line four the mate of line one, and makes their belonging to the same category of no account. The lesson taught is that mutual helpfulness is the great instrument for the maintenance of prosperity, and the subject of this line is encouraged to go forward.
NOTES AND PARAPHRASES
Siu: At the outset, the man meets his destined ruler and goes forth with his approval. Mutual helpfulness is required for continued prosperity.
Wing: Associating with someone whose goals are similar to your own will now bring you clarity and energy. It is not a mistake to continue in this close relationship until the project is complete.
Editor: For two yang lines to be in proper correlation seems to contradict the logic upon which the I Ching is founded, yet in this specific instance it is deemed correct. The image suggests the affinity of similar principles or categories. The Confucian commentary may be interpreted to mean that they remain united only to the extent that they are in accord. To make more or less out of the situation than the analogy warrants is to break the connection and lose the truth. Psychologically interpreted, the line can suggest a close connection between ego and Self. Maturity and development demand a confrontation of the ego and the Self. The necessary adaptation of the ego is challenged by the Self's urge for the ego’s transformation.
E.C. Whitmont -- The Symbolic Quest
A. Make a logical connection -- perhaps a highly "intellectual" conceptualization is in order. Focus on the principles of the Work to determine correct action.

B. When correspondences are legitimate, take advantage of them; however, don't make more out of such associations than the reality of the situation warrants.
C. For the moment at least, you are on the right track – this could change later.
D. Tentative or preliminary approval of the query at hand.

周易第五十五卦九二爻详解
六二爻辞
六二。丰其蔀，日中见斗。往得疑疾。有孚发若，吉。
象曰：有孚发若，信以发志也。
白话文解释
六二：将小席拼缀起来，躺下休息。正午时分，有人说看见北斗星。看来旅伴之中有人精神错乱。对他加以刺激，或许可以使他清醒。
《象辞》说：存心诚信，一言一行都能表现出来，因为这是坦白直率地表达了自己的心愿。

北宋易学家邵雍解
吉：得此爻者，有久困发财之美，有讼者不辩自明，有病者会愈。做官的忠言多阻于邪议，先失后得。

台湾国学大儒傅佩荣解
时运：坚守正道，逢凶化吉。
财运：以诚待人，拨云见月。
家宅：明亮为宜；始疑终谐。
身体：狭心之症，需要开导。

六二变卦

  六二爻动变得周易第34卦：雷天大壮。这个卦是异卦（下乾上震）相叠。震为雷；乾为天。乾刚震动。天鸣雷，云雷滚，声势宏大，阳气盛壮，万物生长。刚壮有力故曰壮。大而且壮，故名大壮。四阳壮盛，积极而有所作为，上正下正，标正影直。

九二爻的哲学含义

丰卦第二爻，爻辞：六二：丰其蔀，日中见斗，往得疑疾，有孚发若，吉。爻辞释义
为草席屋顶，这里指遮蔽。斗：星斗。发：启发。
本爻辞的意思是：遮蔽屋顶的草席被增大，遮蔽的范围更广。正午的阳光从缝隙中透过来，如同满天的星斗。君主若是如此昏暗，贤士前往就会受到猜忌，只有以谦虚的心态，积其至诚，来启示昏君，才会获吉。
从卦象上看，六二以阴爻居柔位，又位居下卦中间，当位得正。六二上与六五敌应，六五阴居阳位，是位昏君，就像住在“丰其蔀”的屋子里，被遮蔽了光明一样。六二打算前去劝谏，但是在劝谏方式上要采取以诚动人的办法，不可去指责或怀有不满，这样才能见效。
《象》中这样解本爻：“有孚发若”，信以发志也。这里指出：“只有以谦虚的心态，积其至诚，来启示昏君”，是有信以展拓其盛大之志。
占得此爻者，很想为企业或所在团体的发展出一份力，以其发展壮大为己任。但是领导却很昏庸，以为发展得不错了，不思进取，忠奸不分，这时，如果去劝其改正，必会受到猜疑，恐会惹祸上身。不如以诚心来对待他，对其尽职尽责，把对其的忠心、对企业或团体的大计落实在行动上，这样或许能对其有所启示，最终获得吉祥的结果。
六二：丰其蔀，日中见斗，往得疑疾，有孚发若，吉。
象曰：有孚发若，信以发志也。

六二：丰其蔀，日中见斗。往得疑疾，有孚发若，吉。
《象传》曰：有孚发若，信以发志也。
六二居《离》之中，为明之主，日中之象也。“蔀”，虞谓日蔽云中，王弼谓蔀，覆，暖障光明之物。郑作菩，《说文》，“菩，草也”；《广韵》“
蔀，草名”。《震》为草，故取象于草。《离》夏之时，草木蒙密，故曰“丰其蔀”。按诸说取象虽不同，而为蔽明则一也。“斗”者星名，《春秋·运斗枢》曰：北斗七星，第一至第四为魁，第五至第七为杓，合为斗。九四《震》动，斗柄之象，斗柄左旋，日体右转。日中非见斗之时，“日中见斗”，则有斗无日矣。喻言殷纣昏乱，奸臣弄权，俨如昼日掩光，而宵斗腾辉也，故曰“日中见斗”。当群奸蔽惑，虽周文之圣，犹不免羑里之囚，故曰“往得疑疾”。“有孚”者，即《彖》所云“王假”也，文以忠贞服事，至诚相假，是以纣志可回，蔽障开而疑疾自去矣，故“有孚发若”，转凶而为吉也。《象传》曰“信以发志”，为言后世人臣，忠而被谗者，能以积诚感主，无不可假也。
【占】　问时运：能以蒙难艰贞，自得逢凶化吉。
○　问营商：见识不明，浑如白昼昏暗，不能办事，致生疑忌。当以至诚待人，得人扶助，方可获利。
○　问功名：始凶终吉。
○　问战征：屯军于丰林茂草之间，伏藏不发，往则恐有不利；必待敌兵内应，一发必得大胜。吉。
○　问婚姻：始疑终谐。
○　问家宅：此宅花木太盛，日光被掩，致窗牖失明，必须开豁明亮，方吉。
○　问疾病：是胸襟不明，积疑成疾，宜以婉言开导，疑窦一开，病体自愈。
○　问失物：被尘污所掩，宜拨开芜草，可寻得之，或在斗升之间。
○　问六甲：生女。
【例】　明治三十一年，占自由党气运，筮得《丰》之《大壮》。
断曰：爻辞曰“日中见斗”，日阳象，斗为星，星阴象，“丰其蔀”，蔀草也，草亦阴象。日阳为君，星为臣，草则庶民也，白昼见斗，是阴蔽明，臣蔽君也。今占自由党气运，得《丰》二爻，自由党者，本是庶民之私议，欲以上干政府也，其议皆出自草莽之徒，故谓之“丰其蔀”。以下犯上，即以阴掩阳，犹如妖星而犯日也，故谓之“日中见斗”。自由党魁曰星亨，可谓明证矣。星氏论说狂妄，干世疑忌，人多疾恶，故曰“往得疑疾”。自由党如能翻然悔悟，不以势力相凌，而以贞诚相感，斯发言盈廷，咸得顺从也，故曰“有孚发若，吉”。
自由党于十二议会，以反抗政府，致于解散，后当十三议会，星氏有所悔悟，遂顺从政府之议，得以无咎。

Line-2
Legge: The second line, magnetic, shows its subject surrounded by screens so large and thick that at midday she can see from them the constellation of the Bushel. If she goes and tries to enlighten her ruler who is thus emblemed, she will make herself to be viewed with suspicion and dislike. Let her cherish her feeling of sincere devotion that she may thereby move her ruler's mind, and there will be good fortune.
Wilhelm/Baynes: The curtain is of such fullness that the polestars can be seen at noon. Through going one meets with mistrust and hate. If one rouses him through truth, good fortune comes.
Blofeld: So great is the obstruction that the midday sun appears to him as a tiny star. To advance now would be to invite mistrust and various ills. However, confidence seems to be
on the increase -- good fortune!
Liu: The shield is so great that you can see the polestar at noon. Undertakings will lead to suspicion and harm. Only truth can win the confidence of the ruler. Good fortune.
Ritsema/Karcher: Abounding: one's screen. Sun centering: visualizing a bin. Going acquiring doubt, affliction. Possessing conformity, like shooting-forth. Significant.
Shaughnessy: Making abundant his curtain; in the middle of the day one sees the Dipper; in going one gets a suspicious illness; there is a return leaking-like.
Cleary (1): Increasing the shade, seeing stars at midday. If you go on this way you will have doubt and affliction. But if there is sincerity and it is acted on, it will bring good fortune.
Cleary (2): With abundant shade, you see stars at midday. If you go, you will be afflicted by doubt. If sincerity is expressed, there will be good fortune.
Wu: He makes abundance of curtains. His house is so dimmed as if he could see the Dipper with the sun at noon. If he goes to meet with his correlate, he may be suspected. But if he lets his sincerity prevail, it will be auspicious.

COMMENTARY
Confucius/Legge: It is by sincerity that the mind is affected. Wilhelm/Baynes: One must rouse his will through trustworthiness. Blofeld: Presently people's trust will help us to accomplish our will. Ritsema/Karcher: Trustworthiness using shooting-forth purpose indeed. Cleary (2): Expressing sincerity means expressing intention truthfully.
Wu: Sincerity can change the impressions of others.
Legge: The magnetic second line is in her correct place in the center of the lower trigram of Clarity. Her ruler is the magnetic and incorrect fifth line whose ignorance doesn't recognize line two's intelligence. If two tries to advance she won't be acceptable to the ruler, and will not be employed. The only way to be useful under such circumstances is to sincerely develop her inner light until it is recognized.
NOTES AND PARAPHRASES
Siu: Intrigues have put a barrier between the chief executive desiring great works and the man capable of bringing them about. The courtiers have usurped the ruler's power. The man should not take energetic action, which will only lead to suspicion and dislike. He must depend upon his sincere devotion to move the ruler's mind in a less obvious way.
Wing: You lack influence in regard to the object of your interest. Obstacles not of your own making stand in the way of your progress. If you attempt to push ahead, you will invite envy and suspicion. There is a possibility of a fortunate outcome only if you are continuously sincere and truthful. Then your influence may reach.
Editor: The image of screens so thick that the stars can be seen at noon is psychologically an eclipse of consciousness by ignorance. The answer or solution is available, but you or someone involved in the matter at hand doesn't see it. Sometimes the line can hint at an estrangement between ego and Self beyond our ability to understand at the moment. Never in any circumstances should one indulge in the unscientific illusion that one's own subjective prejudice is a universal and fundamental psychological truth. No true science can spring from this, only a faith whose shadow is intolerance and fanaticism. Contradictory views are necessary for the evolution of any science, only they must not be set up in rigid opposition to each other but should strive for the earliest possible synthesis.
Jung -- The Symbolic Life
A. Clarity is obscured by ignorance and mistrust. Intelligence unrecognized is intelligence unused. Allow the situation to develop until the way becomes clear.
B. It is not always possible to understand what is taking place below the threshold
of awareness -- hold to the precepts of the Work when you are uncertain of your role.

周易第五十五卦九三爻详解详解
九三爻辞
九三。丰其沛，日中见昧。折其右肱，无咎。
象曰：丰其沛，不可大事也。折其右肱，终不可用也。
白话文解释
九三：将铺草加厚，躺下休息。正午时分，此人又说看见鬼魅。将他的右臂折断。经此一吓，或许他能清静。
《象辞》说：将铺草加厚，这起不了什么大的作用。将其右臂折断，那他就终身残废了。

北宋易学家邵雍解
平：得此爻者，营谋难遂，或明而受蔽，争诉日起，或手足有疾，难于做事。做官的有告休之兆。

台湾国学大儒傅佩荣解
时运：气运颠倒，须防灾难。
财运：涨跌难测，颇有损耗。
家宅：只可暂居。
身体：右臂受伤。

九三变卦

  九三爻动变得周易第51卦：震为雷。这个卦是同卦（下震上震）相叠。震为雷，两震相叠，反响巨大，可消除沉闷之气，亨通畅达。平日应居安思危，怀恐惧心理，不敢有所怠慢，遇到突发事变，也能安然自若，谈笑如常。

九三爻的哲学含义

丰卦第三爻，爻辞：九三：丰其沛，日中见昧，折其右肱，无咎。爻辞释义
沛：与“旆”同义，指幡幔、窗帘类的物品，表示遮蔽程度比“蔀”更严
沬：同“昧”，指阳光由明变暗，时隐时现。右肱：指右臂，喻指帮手。
从卦象上看，九三是阳爻居刚位，位处离卦的最上爻，本应发挥其光明的作用，但是九三与上六正应，上六为至阴至暗之主。
《象》中这样解释本爻：“丰其沛”，不可大事也；“折其右舷”，终不可用也。这里指出：“用来遮蔽的东西更多了，挂上了窗帘”，在这种昏暗之中不可成就、胜任大事；“右臂折断而无为慎守”，最终得不到重用或不可能有所作为了。
占得此爻者，虽然你很有才能，但是怀才不遇，领导特别昏庸，根本不做正事。在这种情况下，难以大展身手，只能韬光养晦。
九三：丰其沛，日中见昧，折其右肱，无咎。
象曰：丰其沛，不可大事也。折其右肱，终不可用也。

九三：丰其沛，日中见沫。折其右肱，无咎。
《象传》曰：丰其沛，不可大事也。折其右肱，终不可用也。
毛西河引刘熙云，“沛者，水草相生之名”，《公羊传》“草棘曰沛”是也。“丰其沛”，喻言纣朝，群奸在下，如水草丛生，蒙密而蔽明也。三居内外之间，得《巽》气，《巽》之刚爻为木，柔爻为草，故取沛为水草。“沫”，郑作昧，服虔云“日中而昏”是也。《王莽传》“地皇元年，二月壬申，日正黥，莽恶之，下书曰：日中见昧，阴薄阳，黑气为灾”，即引《易》此文为证。九家《易》云：沫，斗杓后小星，即辅星也。按辅星在斗第六星左；《汉书·翟方进传》，辅沉没，张晏曰，辅沉没不见，则天下之兵销，是辅见则有兵祸。二说为昏为星，所据不同，要皆为周兴殷亡之兆。“折其右肱”者，臣以君为元首，君以臣为股肱，文为西伯，故曰“右肱”，纣听谗言，囚文于羑里，是“折其右肱”也。然当时虽三分有二，文能笃敬止之节，终身事纣，故右肱虽折而无咎。《传》曰“不可大事”，三居《离》之极，谓人心既离，天下大事，其已去矣。《传》又曰“终不可用”，三与上相应，上处《震》之极，为卦之终，上爻曰“阒其无人”，纣之所以为匹夫，故曰“终不可用”也。
【占】　问时运：运途颠倒，明明白昼，浑如黑夜，防有灾祸。幸一时身命，尚无恙也。
○　问战征：“沛”或作旆，谓幡旆飘扬，率军前进，防风云有变，卒时昏暗，右军有失。
○　问营商：防货价涨落不测，致被耗折。
○　问功名：终不可用。
○　问疾病：防右肱有损。
○　问家宅：田园荒芜，水草从生，右庑已倾，暂居而已，终不可用也。
○　问六甲：生女。
【例】　友人某来，为加入某会社，请占会社之吉凶。筮得《丰》之《震》。
断曰：三爻处《震》《离》之间，《震》为草，《离》为光，曰“丰其沛，日中见沫”，象为《震》草蒙密，以致日色无光。以会社言，必是社中小人众多，反令君子无权，盖以草喻小人，播弄其间，卒令白昼昏黑，不见天日，即所谓日中而昏也。“折其右肱”者，社中用事之友，即为社中之手足也，手之动用，全在右肱，折者，执而去之也，谓去其社中弄权之尤者，斯会社可无咎矣。爻象如此，劝君以不入为可。友人闻之，因此中止。后会社未几果闭，友人于是感《 易》占之妙也。

Line-3
Legge: The third line, dynamic, shows its subject with an additional screen of a large and thick banner, through which at midday he can see the small Mei star. In the darkness he breaks his right arm; but there will be no error.
Wilhelm/Baynes: The underbrush is of such abundance that the small stars can be seen at noon. He breaks his right arm. No blame.
Blofeld: So copious is the rain that, even at midday, there is obscurity. He breaks his
right forearm -- no error!
Liu: Heavy clouds -- a fine drizzle can be seen. He hurts his right arm. No blame.
Ritsema/Karcher: Abounding: one's profusion. Sun centering: visualizing froth. Severing one's right arm. Without fault.
Shaughnessy: Making abundant his screen; in the middle of the day one sees small stars; breaking his right bow, there is no trouble.
Cleary (1): Increasing shade, seeing glimmering stardust at midday. One breaks one’s right arm. No one is to blame.
Cleary (2): With abundant rain, you see the drops in the sunlight. You break your right arm but are not to blame.
Wu: He makes abundance of heavy curtains. His house is so dimmed as if he could see small stars with the sun at noon. He breaks his right forearm. No error.
COMMENTARY
Confucius/Legge: Great things should not be attempted in such circumstances. His broken arm means that in the end he will not be fit to be employed. Wilhelm/Baynes: One can carry out no great transactions. In the end, one must not try to do anything.
Blofeld: There is nothing great we can accomplish now. His breaking his right forearm indicates uselessness up to the very end. [It is not clear whether the omen refers to our own uselessness for the task we have set ourselves or to that of someone on whom we have been depending. We must interpret the line in the context of our enquiry.]
Ritsema/Karcher: Not permitting Great Affairs indeed. Completing, not permitting availing-of indeed. Cleary (2): When the rain is abundant, you cannot do great works. When you break your right arm, it cannot be used. Wu: He will not have big achievements. (His arm) will no longer be used again.
Legge: Line three is dynamic in its proper place in the trigram of Clarity. This seems to favor his action, but his correlate is the magnetic sixth line at the extremity of the trigram of Movement. Since the sixth line is powerless, line three has no one to cooperate with

him. His situation is worse than that of line two, but his own proper goodness and capacity will save him from error. Mei is a small star in or near the constellation of the Bushel. The light in line three is hidden, and this blindness unfits him for employment.
NOTES AND PARAPHRASES
Siu: The prince is so eclipsed that even insignificant personalities push themselves onto the stage. Although the man is in a key position, he is powerless to achieve anything. But he remains free of error.
Wing: Incompetence is at its Zenith. Be patient.
Editor: Midday is noon -- normally the zenith of illumination, and hence symbolic of awareness or truth. Here however, a condition equivalent to a full solar eclipse is portrayed. (The exact opposite of the position of the king in the Judgment.) The "small Mei star" is a distant sun, a lesser light: symbolically, a feeble comprehension. Darkness is ignorance, and the right arm represents one's power or ability to act. Blofeld, Liu,
Ritsema/Karcher and Cleary (2) state that rain or "froth" is screening the light -- a hint that emotion may be clouding clear perception. (Water symbolizes the emotional realm.) These somewhat confused images nevertheless all agree that clear choice is eclipsed by ignorance: you are essentially powerless, and should refrain from significant action. If this is the only changing line, the new hexagram becomes number 54, Propriety, the Judgment of which states that "action will be evil, and in no wise advantageous." I am an empiricist, not a philosopher; I cannot let myself presuppose that my peculiar temperament, my own attitude to intellectual problems, is universally valid. Apparently this is an assumption in which only the philosopher may indulge, who always takes it for granted that his own disposition and attitude are universal, and will not recognize the fact, if he can avoid it, that his "personal equation" conditions his philosophy.
Jung -- The Archetypes and the Collective Unconscious
A. You are hampered by incomplete data: "There is more to the subject than meets the eye.” Useful action is impeded: Don’t act when you don’t know.

周易第五十五卦九四爻详解详解
九四爻辞
九四。丰其蔀，日中见斗。遇其夷主，吉。
象曰：丰其蔀，位不当也。日中见斗，幽不明也。遇其夷主，吉，行也。
白话文解释
九四：将小席拼缀起来，躺下休息。正午时分，此人还在说看见北斗星，看来还未恢复正常。幸好遇着了他的老店主，把他托付给老店主，这一下可清静平安了。
《象辞》说：将小席拼缀起来，随地休息，是所处不得当，正如九四阳爻而处于阴位一样。正午时分看见北斗，也许天空迷暗不明的缘故。遇着他的老店主，这是吉利之行。

北宋易学家邵雍解
平：得此爻者，明而受蔽，得人解释而吉。做官的受到领导和同僚的猜忌，位不安。

台湾国学大儒傅佩荣解
时运：际遇不佳，由暗向明。
财运：走出暗昧，找到买主。
家宅：成败在人；巧遇良缘。
身体：眼疾待良医。

九四变卦

  九四爻动变得周易第36卦：地火明夷。这个卦是异卦（下离上坤）相叠。离为明，坤为顺；离为日；坤为地。日没入地，光明受损，前途不明，环境困难，宜遵时养晦，坚守正道，外愚内慧，韬光养晦。

九四爻的哲学含义

丰卦第四爻，爻辞：九四：丰其蔀，日中见斗；遇其夷主，吉。爻辞释义
夷：指外族。这里指与自己能力相当但不属于同党的上级领导。
本爻辞的意思是：遮蔽屋顶的草席被增大，遮蔽的范围更广。正午的阳光从缝隙中透过来，如同满天的星斗。虽然国君昏暗，但是遇到与国君不属于同一派的能人并受其赏识，可获吉祥。
“遇夷主”中的“夷”，如果结合文王与商纣所在时期更容易理解。“夷”就是对于当时地处东南的“淮夷”、“岛夷”、“莱夷”的泛称。在商纣末期，商纣王征服东夷各族，但是，这些夷族并不是心甘情愿归顺。九四爻中所指出的“遇其夷主”，就是要结交、善待商纣王所要征服的、东南各夷君主的意思。武王牧野伐纣时，商纣王的士兵纷纷倒戈，这里面大都是被捉来的东南各夷奴隶而已。正是这些人“倒戈以战，以开武王”，所以周武王取得了伐纣的胜利。
《象》中这样分析本爻：“丰其蔀”，位不当也；“日中见斗”，幽不明也；“遇其夷主”，吉行也。这里指出：“遮蔽屋顶的草席被增大，遮蔽的范围更广”，是说九四爻所居的爻位不当；“正午的阳光从缝隙中透过来，如同满天的星斗”，说明由于蒙蔽而出现昏暗；“遇到与国君不属于同一派的能人并受其赏识”，行动还是会获得吉祥的。
占得此爻者，你所在的单位领导很昏庸，你为此很苦闷。但是你自可以踏踏实实地做事，不要因为领导昏庸自己就懒散。你在自己的岗位上尽职尽责，充分地展现自己的能力，这时可能就有公司的对立的单位的领导看中你，赏识你，你可能会得到了更好的机会。
九四：丰其蔀，日中见冲击，遇其夷主，吉。
象曰：丰其蔀，位不当也。日中见年，幽不明也。遇其夷主，吉；行也。

九四：丰其蔀，日中见斗。遇其夷主，吉。
《象传》曰：丰其蔀，位未当也。日中见斗，幽不明也。遇其夷主，吉行也。
四居外卦之始，为动之主，其爻象与二同，四之蔀，犹二之蔀也，四之斗，犹二之斗也。但二以阴居阴，《离》日被掩，四则阳刚发动，王心感假，障蔽开而疑疾消矣。“夷主”之遇，即《彖》所云“王假”也。二以疑疾而囚，四以遇主得释，遇则吉矣，故曰“吉”。《彖》曰“王”，文所称也；爻曰“夷主”，周公据其实而夷之也。《丰》沛见斗，《传》独于四释之，邪之害正，其蔽始于近习，故曰“位不当”；阴之掩阳，其灾见于白昼，故曰“幽不明”。《震》为行，行得所遇，故曰“吉行”。
【占】　问时运：曩时被人蒙蔽，今能翻然改作，得好际遇，可以获吉。
○　问战征：兵入幽谷，不知去路，不见天日，幸遇向导，得以前行也。
○　问营商：前因货物，真赝混杂，难以销售，今始得遇受主，方可获利。
○　问功名：得此绝好际遇，名可立就，吉。
○　问婚姻：良缘巧遇，吉。
○　问家宅：此宅苦于地位不当，幽暗不明，得遇其人，动作一新，则吉。
○　问疾病：病在目中生翳，所视失明，得良医，病可治也。
○　问六甲：生男。
【例】　豪家支配人某来，请占气运，筮得《丰》之《明夷》。
断曰：“丰其蔀，言草之盛也；“日中见斗”，斗而昼见，是昼晦也，其害皆足以蔽明。四以阳居阴，爻象是阳为阴所蔽，幸四入《震》，为动之主，一动则拨开云雾，得以重见天日，以得“遇其夷主”。今足下问气运，得此爻象，知足下曩时必为人所抑制，不得自明，今幸得遇逢其主，可以谋事。但此主素性昏庸，故称曰“夷主”，惟足下诚实素著，得以信任无疑。《传》曰“吉行”，可以获吉矣。

Line-4
Legge: The fourth line, dynamic, shows its subject in a tent so large and thick that at midday he can see from it the constellation of the Bushel. But he meets with the subject of the first line, undivided like himself. There will be good fortune.
Wilhelm/Baynes: The curtain is of such fullness that the polestars can be seen at noon. He meets his ruler, who is of like kind. Good fortune.
Blofeld: So great is the obstruction that the midday sun appears to him as a tiny star.
Meeting a prince of equal rank -- good fortune!

Liu: The shield is so great that you can see the polestar at noon. One meets an ignorant ruler. Good fortune.
Ritsema/Karcher: Abounding: one's screen. Sun centering: visualizing a bin. Meeting one's hiding lord. Significant.
Shaughnessy: Making abundant his curtain; in the middle of the day one sees the Dipper; meeting his placid ruler; auspicious.
Cleary (1): Increasing shade, seeing stars at midday. Meeting the hidden master is auspicious.
Wu: He makes abundance of curtains. His house is so dimmed as if he could see the Dipper with the sun at noon. He meets with his equal partner. Auspicious.
COMMENTARY
Confucius/Legge: The position of the line is inappropriate. There is darkness and no light. The good fortune of meeting the first line means that action may be taken.
Wilhelm/Baynes: The place is not the appropriate one. He is dark and not light-giving.
This means action. Blofeld: The extent of the obstruction is indicated by the unsuitable position of this line. His seeing only a tiny star at midday implies nothing wherewith to lighten the darkness surrounding us. His good fortune in meeting a prince of equal rank indicates that action can now be taken. [We are obstructed by ignorance or stupidity and should not act until someone ready to help us appears.] Ritsema/Karcher: Situation not appropriate indeed. Shade, not brightening indeed. Significant movement indeed.
Cleary (2): With abundant shade, the position is not appropriate. Seeing the stars at midday means it is dark and dim. Meeting the hidden master is auspicious in terms of action. Wu: Because his house is darkened, etc.
Legge: The first sentence of line four is the same as line two, until we come to the strange correlation of the two dynamic lines in four and one, and the issue is good. An alternative translation is: "He meets with the subject of the parallel line."
NOTES AND PARAPHRASES
Siu: The eclipse is decreasing. The man gets together with elements with which he has a natural affinity.
Wing: Although your position as been less than ideal, you will finally meet with the right elements to help you achieve your aim. Enthusiasm coupled with wise decisions lead to good fortune.
Editor: The essential image is one of ignorance (darkness) which is dispelled by an alliance or connection. Ordinarily one would not expect to take action when in the dark

about the situation in question, but here action is advised in order to dispel the darkness. Because of the unusual correct correlation between two dynamic lines, the image suggests that a highly abstract, "intellectual" association may be called for here. Nowhere is the basic requirement so indispensable as in psychology that the observer should be adequate to his object, in the sense of being able to see not only subjectively but also objectively. The demand that he should see only objectively is quite out of the question, for it is impossible. We must be satisfied if he does not see too subjectively.
Jung -- Psychological Types
A. When you're in the dark, seek help: Take steps to clarify the situation.

周易第五十五卦九五爻详解详解
六五爻辞
六五。来章，有庆誉，吉。
象曰：六五之吉，有庆也。
白话文解释
六五：赚得美玉，大家都庆贺夸奖他。这是吉利之兆。
《象辞》说：六五爻辞所讲的吉利，是因为有吉庆之事。

北宋易学家邵雍解
吉：得此爻者，会得好人提举，谋望称意。读书人会取得佳绩。

台湾国学大儒傅佩荣解
时运：实至名归，自然吉祥。
财运：经商有成，利名并至。
家宅：名门正户；天作之合。
身体：名医治之。

六五变卦

  六五爻动变得周易第49卦：泽火革。这个卦是异卦（下离上兑）相叠。离为火、兑为泽，泽内有水。水在上而下浇，火在下而上升。火旺水干，水大火熄。二者相生亦相克，必然出现变革。变革是宇宙的基本规律。

九五爻的哲学含义

丰卦第五爻，爻辞：六五：来章，有庆誉，吉。爻辞释义
来：招徕，吸引。章：章明。庆：福庆。誉：美誉。
本爻辞的意思是：能招徕有美德的贤能之士辅佐，会有喜庆和美誉，吉祥。
从卦象上看，六五以阴爻居阳位，具备谦顺之德，所以能吸引到贤能之士前来辅佐。《象》中这样分析本爻：六五之吉，有庆也。这里指出：六五这一爻很吉祥，必定会有喜庆。
占得此爻者，应该明白广纳贤才对自己事业的重要作用，所以一定要放弃自己做为领导的高高在上的架势，要谦逊地对待下属，如果你能为更多人谋利，为他们的利益着想，将会赢得广泛的赞扬和名声。
六五：来章，有庆誉，吉。
象曰：六五之吉，有庆也。

六五：来章，有庆誉，吉。
《象传》曰：六五之吉，有庆也。
五居外卦之中，五与二应，二言“往”，五言“来”，盖五视二为来也。“章”，美也；“庆”，赏赐也；“誉”，声誉也。二既得以“往”而“有孚”，五乃因其“来”而“有庆”，盖隐指文献文马，纣赐弓矢之事也，庆出于纣，誉归于文。丰在是，吉亦在是焉，所谓一人有庆，兆民赖之。二之庆，亦五之庆，故二五之吉同也。
【占】　问时运：盛运大来，实至名归，吉莫大焉。
○　问营商：货物往来，无不获利，更可得名。
○　问功名：得膺恩赏，名利兼全，大吉。
○　问婚姻：天合良缘，门楣既显，嫁资亦丰，吉。
○　问战征：可不战而成功也，奏凯而还，得邀封赏，吉。
○　问家宅：必是旌表名门，吉。
○　问疾病：有名医自来，即可全愈。
○　问讼事：讼了，且可得赏。
○　问行人：即日可归，且有喜事。
○　问失物：不寻自来。
○　问秋收：大有丰年。
○　问谋财：不求自来。
○　问六甲：生男，主贵。
【例】　亲友某富翁来，请占气运，筮得《丰》之《革》。
断曰：卦名曰《丰》，必是丰富之家；五爻居尊，为一家之主也。爻辞曰“章”，曰“庆”，曰“誉”，曰“吉”，皆全美之象，占者得此，气运之盛，不待言矣。但全卦论之，有《离》明被蔽之象，必是家臣弄权，家主被惑，以致善恶不分，百事颠倒。惟二爻为正直可靠，五能听从二爻之言，知二之美而嘉纳之，赏赐之，二之庆，即五之庆，吉莫大焉。足下于家臣中，宜慎择其人，去邪任贤，斯家道日隆，身运日旺。爻象如此，吉与不吉，即在转移间也。
【例】　岩手县闭伊郡田老村商人落合总兵卫者，余之旧交也，虽其人已故，而音问不绝。本年六月，传闻该地海啸，村民死亡靡有孑遗，探问未得复报，心深忧之，乃为一筮，得《丰》之《革》。
断曰：“丰者，大也”，海啸者，灾害之大者也。爻辞曰“来章，有庆誉，吉”，料渠一家之中，必有幸脱此灾害者，近日当有来报也。后确知该村当时被灾，全村漂没，落合氏家，惟次男总三郎，四男兵吉，以先时趋赴邻村，得以免祸云。

Line-5
Legge: The fifth line, magnetic, shows its subject bringing around her the men of brilliant ability. There will be occasion for congratulation and praise. There will be good fortune.
Wilhelm/Baynes: Lines are coming, blessing and fame draw near. Good fortune.
Blofeld: The variegated beauty of the sky after a storm now appears. Blessings
[Unexpected or seemingly unmerited good fortune] and fame are won -- good fortune!
Liu: Glory will come, causing prosperity and recognition. Good fortune.
Ritsema/Karcher: Coming composition. Possessing reward, praise, significant.
Shaughnessy: There comes a pattern, celebratory and uplifting; auspicious.
Cleary (1): Bringing beatification, there is glory; this is auspicious.
Cleary (2): Bringing brilliance, there is celebration and praise, etc.
Wu: If he could welcome his notable partner, there would be something to celebrate and praise. Auspicious.
COMMENTARY
Confucius/Legge: The good fortune is the congratulation that is sure to arise.
Wilhelm/Baynes: It bestows blessing. Blofeld: Here, good fortune connotes the blessings already mentioned. Ritsema/Karcher: Possessing reward indeed. Cleary (2): There is joyful celebration. Wu: His good fortune depends on that there is something praiseworthy.
Legge: Line five is the ruler's place, magnetic herself, but the ruler of the trigram of Movement. She can do little without assistance, but if she can bring into her service the

talents of lines one, three and four, and even of two, her magnetic correlate, the results will be admirable. Nothing consolidates the prosperity of a country so much as the cooperation of the ruler and her able ministers.
NOTES AND PARAPHRASES
Siu: The modest ruler assembles ministers of brilliant ability around him. Especially is he attracted to men who are sound of heart and sure of getting results.
Wing: Be receptive to the opinions of others. Invite counsel from the most able helpers you know. Such modesty brings unexpected good fortune and rewarding results for all concerned.
Editor: "Brilliant ability" refers to the lines of the lower trigram of Clarity which rise to assist and reinforce the central line in the trigram of Movement. Wilhelm refers to these lines directly; Blofeld calls them "variegated beauty;" Liu, "Glory;" Ritsema/Karcher translate it as "composition"-- ("a well-composed whole and its structure; beautiful creations.") Shaughnessy dubs it a "pattern," etc. – none of the translators use exactly the same term. Because this is the ruler's place, all versions implicitly refer to the imagery in the Judgment: "The king attains abundance. Be not sad. Be like the sun at midday." Note however, that everyone except Blofeld places this in the future: it seems to be a coming event. If this is the only changing line, the hexagram created is number 49, Metamorphosis, suggesting that an Expansion of Awareness may be in the offing: "Comes the dawn!" For it is the function of consciousness not only to recognize and assimilate the external world through the gateway of the senses, but to translate into visible reality the world within us.
Jung -- The Structure and Dynamics of the Psyche
A. You are surrounded by forces of enlightenment and lucid action is possible.
"Gather your wits about you" -- clarity approaches.

周易第五十五卦上九爻详解详解
上六爻辞
上六。丰其屋，蔀其家，窥其户，阒其无人，三岁不见，凶。
象曰：丰其屋，天际翔也。窥其户，阒其无人，自藏也。
白话文解释
上六：房子空荡荡的，屋顶上散乱盖着草席，从门缝里探视，寂无一人。看样子这里多年未住人了。这是不祥之兆。
《象辞》说：增修扩建房屋，看来此人如鸟飞蓝天，志得意满，发财不小。从门缝里探视，寂无一人，看来财多害身，横遭灾祸，他逃生去了。

北宋易学家邵雍解
凶：得此爻者，骨肉相残，离祖成家，难免口舌之争。做官的位高者有危。

台湾国学大儒傅佩荣解
时运：有命无人，不堪设想。
财运：无人经营，一筹莫展。
家宅：没落之家；婚姻不详。
身体：大限将至。

上六变卦

  上六爻动变得周易第30卦：离为火。这个卦是同卦（下离上离）相叠。离者丽也，附着之意，一阴附丽，上下二阳，该卦象征火，内空外明。离为火、为明，太阳反复升落，运行不息，柔顺为心。

上九爻的哲学含义

 丰卦第六爻，爻辞：上六：车其屋，蔀其家，窥其戶，阒其无人，三岁不觌，凶。爻辞释义
窥：指偷看。阒：指寂静。觌：指见。
本爻辞的意思是：建起房子，把居室用草席蒙蔽上，对着窗户窥视外面的世界，寂静无声，不见人影。多年来不出外见世面，必然有凶。
从卦象上看，上六以阴爻居柔位，处于丰卦的顶端，有独占丰收成果之象。上六与六五逆比，居高自傲而不能谦恭的服从君王，在自己的黑暗的房子里自闭，拒绝与人合作，这样会招致凶险。
《象》中这样分析本爻：“丰其屋”，天际翔也；“窥其户，阒其无人”，自藏也。这里指出：“建起房子”，居内自蔽，孤立于人，好似在天际飞翔；“窥视窗户，寂静而无人”，深深隐藏踪迹。这其中的道理是，在人间获得盛大成就的人，若不能超然物外，就须善自隐晦，否则后果堪忧。
占得此爻者，如果你怕别人觊觎你的财富，就关起门来像个守财奴一样，不与外界来往，人们就会远离你，你会被孤立起来。一旦遇到什么事情，也没有人愿意帮你，这对你来说非常危险。
上六：车其屋，蔀其家，窥其戶，阒其无人，三岁不觌，凶。
象曰：丰其屋，天际翔也。窥其戶，阒其无人，自藏也。

上六：丰其屋，蔀其家，窥其户，阒其无人，三岁不觌，凶。
《象传》曰：丰其屋，天际翔也。窥其户，阒其无人，自藏也。
“丰其屋”者，自高也，“蔀其家”者，自蔽也。丰大其屋，又障蔽其家，亦有“行其庭，不见其人”之象也。上六重阴，居卦之极，是动极成惫，明极生昏，丰极致衰，极其甚则宗社倾覆，宫室空虚，故曰“窥其户，阒其无人”。“阒”即无人之状。干令升以上爻为说纣之亡，为独得其旨焉。上为宗庙，“三岁不觌”，是必三岁不祀也。《书》曰：自成汤至于帝乙，罔不明德恤祀，至纣不肯事上帝，弃厥先神祗不祀，故庙中虚旷，“三岁不觌”也。纣惟深藏于瑶台璇室，以自娱乐，所谓七世之朝，可以观德者，未几而为丰草矣，故曰凶也。《传》所释“天际翔也”，“际”或作降，“翔”郑王作祥，谓天降祥，祥，变异之通称。又所释“自藏也”，“藏”诸家作戕，王作残，郑作伤，皆谓国灭而自亡也。
【占】　问时运：有屋无人，大凶之象。
○　问战征：营垒空虚，败亡之象。
○　问营商：货物空存，无人经理，凶。
○　问功名：身既不保，名于何有？
○　问婚姻：凶。
○　问家宅：田园虽富，必是破落之户，人烟稀少，凶。
○　问疾病：命不久矣，凶。
○　问行人：归聚无期。
○　问六甲：生男，防不育。
【例】　明治十五年某月，予因事至横滨洋银取引所，晤西村氏等三人，谓予曰：今以大藏省增税过重，愿求减轻，未知政府许否？请一筮决之。筮得《丰》之《离》。
断曰：“丰者，大也”，盛也，当洋银取引所之盛大，日出纳数十万金，其商况之盛，全国罕见，是为“丰其屋，蔀其家”之象也。然取引所出纳虽属丰盛，恐就其内而窥之，亦有所不足矣。至所云愿请减税者，亦恐有其议，未必有其人也，即所谓“阒其无人”也。谓即使请减有人，恐迟之三岁，政府亦未必见许也，故曰“三岁不觌，凶”。于是三氏互相惊视，无语可答。至翌日，该店果然闭歇。

Line-6
Legge: The sixth line, magnetic, shows its subject with her house made large, but only serving as a screen to her household. When she looks at her door, it is still, and there is nobody about it. For three years no one is to be seen. There will be evil.
Wilhelm/Baynes: His house is in a state of abundance. He screens off his family. He peers through the gate and no longer perceives anyone. For three years he sees nothing. Misfortune.
Blofeld: There is abundance in his dwelling and a wall around his house; yet, peering
through the gate, he sees no one. For three years, he sees nobody -- misfortune!

Liu: One's house is big and luxurious; later it will be overgrown. Someone looks in at the gate and does not see anyone. For three years he sees nothing. Misfortune.
Ritsema/Karcher: Abounding: one's roof. Screening one's dwelling. Peeping-through one's door. Living-alone, one without people. Three year's-time not encountering. Pitfall.
Shaughnessy: Making abundant his room, screening his house, and arching his window; he is alarmed at his having no people; for three years he does not follow; inauspicious.
Cleary (1): Embellishing the room, shading the house; peeking in the door, it is quiet, with no one there, unseen for three years. Inauspicious.
Cleary (2): Making the house rich, shading the home. A peek in the door finds quiet, etc.
Wu: He has his house richly decorated. He uses curtains to shield his home. Peeping through its door, one sees not a single soul. For three years, nobody has been seen therein. Foreboding.
COMMENTARY
Confucius/Legge: She has made her house large -- she soars in her pride to the heavens.
She looks at her door, which is still, with no one about it -- she only keeps herself withdrawn from all others. Wilhelm/Baynes: He flutters about at the border of heaven.
He screens himself off. Blofeld: He seems to be hovering on the border of the skies. He has deliberately hidden himself. [The whole of this refers to someone who had done very well for himself but who, out of snobbery or for a similar reason, refuses to share his good fortune and therefore remains alone and miserable amidst his splendid possessions.] Ritsema/Karcher: The heavenly border, hovering indeed. Originatingfrom concealing indeed. Cleary (2): Making the house rich is pride. For one has hidden oneself. Wu: He has made himself feel like flying high in the sky. For he has hidden himself from the rest of the world.
Legge: All the conditions of line six are unfavorable, and she is left to herself without any
helpers. Her long isolation undoes her -- the issue is only evil. No one but herself has any confidence in her. She holds herself aloof from others, and they leave her to herself.
Anthony: If, after being helped, as in the fifth line, we seek only to have our own way, or to be master of the situation, we lose all the benefits of acting correctly. If we are to make progress, we must keep our motives pure.
NOTES AND PARAPHRASES
Siu: The man is overwhelmed by his pride as he seeks personal splendor, alienating even members of his own household. He becomes isolated and is undone.

Wing: Your quest for abundance has made you proud. Your desire to maintain it has isolated you. You are out of harmony with the times and out of touch with those close to you. Therefore you have already lost your greatest possessions.
Editor: A "house made large" symbolizes an expanded psyche, or a situation of abundant choice. That this is "a screen to her household” tells us that important aspects of the situation are unrecognized: She "can't see the trees for the forest.” Legge's "still” door is a portal closed to awareness. In short, because of self-chosen isolation, she doesn't take advantage of an abundance of unperceived opportunities. A hermit’s life of renunciation may bring about an expansion of awareness, but it is wasted if one does not take appropriate action in the world. Ironically, the hexagram created when this is the only changing line is number 30, Clarity, offering a clear image of what she is missing in life. Communication must be radiation and receiving and exchange. Whenever irritation is involved, then we are not able to see properly and fully and clearly the spacious quality of that which is coming toward us, that which is presenting itself as communication. The external world is immediately rejected by our irritation which says, “No, no, this irritates me, go away.” Such an attitude is the complete opposite of transcendental generosity. So the bodhisattva must experience the complete communication of generosity, transcending irritation and selfdefensiveness. Otherwise, when thorns threaten to prick us, we feel that we are being attacked, that we must defend ourselves. We run away from the tremendous opportunity for communication that has been given to us, and we have not been brave enough even to look to the other shore of the river. We are looking back and trying to run away.
Chogyam Trungpa
A. You are out of touch with reality -- blind to the light which surrounds you, too myopic to see your options.
June 10, 2001, 4/25/06