Hexagram 64 · 火水未济

未济卦原文
未济。亨，小狐汔济，濡其尾，无攸利。

象曰：火在水上，未济。君子以慎辨物居方。

白话文解释
未济卦：亨通。小狐狸快要渡过河，却打湿了尾巴。看来此行无所利。
《象辞》说：本卦上卦为离，离为火；下卦为坎，坎为水。火在水上，水不能克火，是未济卦的卦象。君子观此卦象，有感于水火错位不能相克，从而以谨慎的态度辨辩事物的性质，审视其方位。
《断易天机》解
未济卦离上坎下，为离宫三世卦。未济就是未完成，此卦爻位不正，形象上极端恶劣，但变化在酝酿之中，未来充满希望。

北宋易学家邵雍解
不能资助，待时而动；由小而大，不可躁进。
得此卦者，运势不通，诸事不能如愿，宜由小及大，稳步进取，要耐心去突破难关，则终可成功。

台湾国学大儒傅佩荣解
时运：运势颠倒，务必谨慎。
财运：诸事不顺，步步为营。
家宅：改变方向；门户不合。
身体：血脉不顺，用药谨慎。

传统解卦
这个卦是异卦（下坎上离）相叠。离为火，坎为水。火上水下，火势压倒水势，救火大功未成，故称未济。《周易》以乾坤二卦为始，以既济、未济二卦为终，充分反映了变化发展的思想。
大象：水性下注，火势向上，水火不交，阴阳不得正位，未能完成和未能成功之意。
运势：运气欠佳，但必须耐心突破难关，终可成功，有初凶后吉之象。
事业：处于最后的关键时刻，成功与否就在眼前，因此务必不可掉以轻心。自我节制非常重要，坚持到底，必要时也可能慎重地进行适度冒险，以成就事业。
经商：市场处于大变动的前夕，前景如何尚不明显。这是最为艰苦的时期，头脑必须冷静，切勿冒险，不可行动过度，适度节制，观察动向，决定行动。
求名：长期的努力和追求即会有结果。在成败的关键时刻应泰然自若，听天由命，顺其自然。
婚恋：已经渡过了困难阶段，再慎重地加把劲，会有美满的结果。
决策：此卦的意思是“未完成”，表明前途无量，有充分发展的可能。因此，必须坚持中正的原则，以明智、中庸、诚信、谦逊的态度，成就事业。面对人生，唯有勤勤恳恳，极力尽人事，听天命，不必过分计较成功与否。

第六十四卦的哲学含义

未济卦，这个卦是异卦相叠，下卦为坎，上卦为离。离为火，坎为水。火上水下，火势压倒水势，救火大功未成，故称未济。
未济卦位于既济卦之后，《序卦》这样解释道：“物不可穷也，故受之以未济。终焉。”既济卦是久则穷，所以必须重启生机，以显示变易而不穷的《易经》原理，也就是以未济卦作为六十四卦的压轴。“未济”是尚未完成也尚未结《象》中解释未济卦：火在水上，未济；君子以慎辨物居方。这里指出：未济卦的卦象是坎（水）下离（火）上，为火在水上之表象。火在水上，大火燃烧，水波浩浩，水火相对相克，象征着未完成；君子此时要明辨各种事物，看到事物的本质，努力使事物的变化趋向好的方面，这样做则万事可成。
未济卦象征事业未竟，属于中下卦。《象》中这样来断此卦：离地着人几丈深，是防偷营劫寨人，后封太岁为凶煞，时加谨慎祸不侵。

64　高岛易断-火水未济(䷿)
《未济》反《既济》，以《既济》之上卦，反而居下，《既济》之下卦，反而居上。火与水相背不交，是炎上者未能成其炎，润下者未能致其润，此卦所以名火水《未济》也。
未济：亨，小狐汔济，濡其尾，无攸利。
不曰不济，而曰“未济”，非安处不济也，未耳。盖《未济》而自有可济，亦未亨而自有可亨，故曰“未济亨”。《坎》为小狐，“汔”，几也。济必登岸，始为《既济》，一步不至，犹未也，“汔济”安得为济哉！小狐力弱，中流失济，尾重不掉，难免濡矣，复有何利？故曰“小狐汔济，濡其尾，无攸利”也。
《 彖传》曰：未济，亨，柔得中也。小狐汔济，未出中也。濡其尾，无攸利，不续终也。虽不当位；刚柔应也。
此卦下《坎》上《离》，《坎》为水，《离》为火，火上水下，水火不相交，即水火不相为用，为天地昏而未旦，宇宙混而未开之会也。《既济》《未济》，《彖》皆言“亨”，《既济》之亨，已然之亨；《未济》之亨，未然之亨。未然之亨，而终可得亨者，以其柔之得中也。小狐不能涉川，不自量力，贸然前进，虽几乎济，而终至不济，未能出险之中也。三四当卦之冲，《坎》尽于三，故未出中；未出中，则飘泊中流，欲进不能，欲退不得，是足未登，而尾已濡矣，“不续终”者，谓续《既济》之终也。《既济》之终，乃《未济》之始，《既济》之首，乃《未济》之尾。《既济》之终而濡首，则《既济》几不保其终，所望《未济》续之耳。乃《未济》而濡尾，则不能续《既济》之首，即不能续《既济》之终矣。《既济》《未济》，首尾相接，终而复始，不续其终，譬如寒暑不错行，日月不代明，而天地亦几于息矣，况于人事乎？故“无攸利”。处《未济》者，所当原始要终，力求其济，勿效“小狐汔济”而濡尾也。在一时之《未济》者，无他，以其位之不当也，然位虽不当，要自有可济之理。《既济》之为《既济》，无非以刚柔之相应，《未济》亦同此刚柔，由未而既，在此一济，即在此一续，则《未济》之终，亦即为《既济》之终，而乾元亦由是而始焉。
以此卦拟人事，人生涉世，不能无险，不能不求其济。当其未济，固不可安于未济，所当黾勉以期其济。安于未济，则终不济矣；黾勉以期其济，虽一时未济，而终必可济也。《未济》而进为《既济》，《既济》之亨即可为《未济》之亨矣，故《未济》亦亨。处未济者，由此济彼，涉夫险中，即出夫险外，必求彼岸之登，不为中道之划。《既济》之首可续，《未济》之尾不濡，复何往而不利者哉！人事当此，绝而复续，终而复始，已然者保而无失，未然者进而无穷，如是则未济者必济矣。而一时犹有未济者，以其位之不当也。按爻位必火在下，则水受其煎，必水在上，则火奏其功，颠倒失位，是两不相用也；不相用，则不相济，然亦非终不济也。卦体上互《离》，下立《坎》，《坎》刚《离》柔，上下相互，即上下相应，《既济》之为既济，在此刚柔之相应，《未济》之进为既济，亦在此刚柔之相应耳。以柔济刚，即以终续始，复有何险之不济哉！天道循环，人事代更，要不外此刚柔之相应而已。
以此卦拟国家，国家之兴衰治乱，颠覆存亡，惟在《既济》与《未济》相续相保而已矣。作《 易》者在殷周之际，论者谓《既济》之卦属诸殷纣，《未济》之卦属诸周文，文当蒙难艰贞，正值未济之时也，而小心翼翼，不回厥德，乃所以求其济焉。彼密祟之距侵，皆小狐之汔济，其何能济哉！惟文以柔顺文明，蒙此大难，率能无畔援，无歆羡，诞登道岸，其济也，其亨也，其得天人之相助，而成其济也，庶几大畏小怀，无往而不利者矣。乃能以周继殷，即周之未济，以续殷之既济，则殷之变而为周者，亦即此首尾之相续也。后世继周而值《未济》者，皆当取法于文也。《诗》云“淠彼泾舟，亟徒棹之”，可想见其济之亨也已。
通观此卦，《既济》者功已毕，《未济》者事复始，终而复始，有生生之义焉。“生生之谓《易》”，《易》所以终于《未济》也。《既济》者水在上，势欲下，火在下，势欲上，二气参和，交致其用；《未济》反是，炎上者上升，流下者反下，分背不交，不相为用。致用则其用已成，不相为用，而其用正有待也，此即五德相乘，四时递嬗，无绝不续之运会也。《坎》《离》之既《未济》，犹《乾》《坤》之《泰》《否》，《泰》极则《否》，《既济》而后《未济》，其象同焉。为卦下三爻为《未济》中之《未济》，上三爻则为《未济》中之《既济》，由未而既，故爻象视《既济》为吉，卦体《坎》上《离》下，《离》为日，《坎》为夜，《离》明《坎》暗，《离》虚《坎》实，德莫大于明，道莫神于虚，故《坎》降而《离》升，《坎》隐在内，《离》明在外，日丽天上，水行地下，《乾》《坤》正位，法象之自然也。圣人于此，当其既济，不忘未济之念，当其未济，倍切既济之图，业必慎于创始，功不隳于垂成，俾天运得以永贞，治道得以久安，岂不甚愿？无如阴阳倒置，爻位失当，《坎》《离》各安其宅，水火互藏其用，卦所以为《未济》也。在六爻，位皆不当，而刚柔则各相应也。初濡尾，无济之具也；二曳轮，得济之具也；三涉川，以躁动而凶也。内卦三爻，皆为欲济而犹未济者也。四“有赏”，以《震》伐而行志也；五辉光，以“有孚”而获吉也；上濡首，以饮食而失节也。外卦三爻，皆进《未济》而为《既济》者也。爻以二五为正应，故皆曰“贞吉”；初与四虽应，初当济之始，四得济之中，故初不如四吉；三与上皆处极位，三以《未济》而失利，上以《既济》而失节，故皆示以为戒，戒之正，所以保其终也。《 易》之道以不终为终，乃无终而非始，故《乾》曰“无首”，《坤》曰“大终”。六十四卦，不终于《既济》，而终于《未济》，为《既济》者已尽，《未济》者无穷，以既启未，以未续既，《乾》《坤》之大用，即在《坎》《离》之相续也。
《大象》曰：火在水上，未济。君子以慎辨物居方。
火热水寒，物之各异其性也；《离》南《坎》北，方之各殊其位也。火在水上，是炎上润下，并失其位，两不相济也，故曰《未济》。君子观其象，而辨之居之，辨其物，使物得其宜，而不相混，居其方，使方从其位，而不相越。皆以审慎而出之，斯知之无不明，处之无不当，而其未济者乃可进于济矣，故曰“君子以慎辨物居方”。
【占】　问时运：运途颠倒，诸事须慎。
○　问营商：货物失当，地位不合，所当谨慎处置，方可获利。
○　问功名：未也。
○　问战征：营垒器具，各失所宜，不相为用，急宜慎重审察，斯可免败。
○　问家宅：方向倒置，须当改易。
○　问婚姻：门户不合。
○　问疾病：上下焦血络不通，宜升不升，宜降不降，药方最宜审慎。
○　问失物：辨明方位，可以寻得。
○　问六甲：上月生女，下月生男。

Judgment
Legge: Unfinished Business suggests successful progress, but if the young fox that has nearly crossed the stream gets his tail wet, there will be no advantage.
Wilhelm/Baynes: Before Completion. Success. But if the little fox, after nearly completing the crossing, gets his tail in the water, there is nothing that would further.
Blofeld: Before Completion -- success! Before the little fox has quite completed its crossing of the ice, its tail gets wet. [This implies that we are to expect a setback in our plans.] No goal (or destination) is favorable now. [Hence this is a time for waiting and for drawing in our horns. That the LAST of the sixty-four hexagrams should be Before Completion rather than After Completion (#63) may seem surprising until it is recalled that there is nothing final about it; the cycle of change continues, passing from hexagram #64 onto the first hexagram, and so on eternally.]
Liu: Before Completion. Success. A young fox almost across wets his tail in the water. Nothing benefits.
Ritsema/Karcher: Not-yet Fording, Growing. The small fox, a muddy Ford. Soaking one's tail: without direction: Harvesting. (Without direction: Harvesting, WU YU Li: no plan or direction is advantageous; in order to take advantage of the situation, do not impose a direction on events.) [This hexagram describes your situation in terms of being on the edge of an important change of situation. It emphasizes that waiting and accumulating energy to begin the upcoming move is the adequate way to handle it...]
Shaughnessy: Not Yet Completed: Receipt; the little fox at the point of fording, wets his tail; there is no place beneficial.
Cleary (1): Being as yet unsettled is developmental. A small fox, having nearly crossed the river, gets its tail wet, does not succeed.
Cleary (2): Being unsettled leads to success. A little fox, almost crossing, gets its tail wet. Nothing is gained.

64 -- Unfinished Business - 64
Wu: Mission yet Unaccomplished indicates pervasiveness. A little fox almost makes it crossing the river, but gets its tail wet. Nothing is gained.
The Image
Legge: Fire over water -- the image of Unfinished Business. The superior man carefully discriminates among the qualities of things, and the different positions they naturally occupy.
Wilhelm: Fire over water: the image of the condition before transition. Thus the superior man is careful in the differentiation of things, so that each finds its place.
Blofeld: This hexagram symbolizes fire above water. The Superior Man takes care to distinguish between things before arranging them in order.
Liu: Fire above water symbolizes Before Completion. The superior man carefully distinguishes things, and puts them in their appropriate place.
Ritsema/Karcher: Fire located above stream. Not-yet Fording. A chun tzu uses considering to mark-off the beings residing on-all-sides.
Cleary (1): Fire is above water, not yet settled. Thus superior people carefully discern things and keep them in their places.
Cleary (2): Fire over water – unsettled.
Wu: There is fire above water; this is Mission yet Unaccomplished. Thus the jun zi makes careful distinction of things and their proper places of being.
COMMENTARY
Confucius/Legge: Progress and success are suggested by the magnetic fifth line in the ruler's place. Although he has nearly crossed the stream, the young fox has not yet escaped from the midst of danger and calamity. Getting his tail wet means that the end does not reflect the intent of the beginning. Although the places of the different lines are not those appropriate to them, yet a dynamic and a magnetic line always respond to each other.
Legge: Unfinished Business is the reverse of Completion: it means that the successful accomplishment of the matter at hand has not yet been realized; the crossing of the great stream is as yet incomplete. Some have wished that the I Ching might have concluded with Completion, and the last hexagram have left us with the picture of human affairs all brought to good order. But this would not have been in harmony with the idea of change. Again and again it has been pointed out that we find in the book no idea of a perfect and abiding state. Just as the seasons of the year change and pursue an ever-recurring round, so it is with the phases

64 -- Unfinished Business - 64 of society. The reign of order has peaked and declined, and this hexagram calls us to renew the struggle to make things right again. It deals with the conduct necessary to secure this result.
Not one of the lines in the hexagram is in its correct place -- all the dynamic lines are in magnetic places, and the magnetic lines are in dynamic places. At the same time, each of them has a proper correlate, so there is the possibility of some progress. The symbol of the fox suggests a want of caution on the part of those who try to remedy prevailing disorders. They are unsuccessful and thereby get themselves into
trouble. Line two represents this state of mind -- he is dynamic in a magnetic place in the center of the trigram of Peril. He is restless, and attracted by his magnetic correlate in the fifth place, he will be incautious in taking action. The outcome of the issue will be different than what was intended at the beginning. The trigram of Water is below, and Fire above, showing how the two principles cannot act on each other profitably. This symbolizes the unregulated condition of general affairs now prevailing.
NOTES AND PARAPHRASES
Judgment: Although many achievements fuel our growth, the ego is only the facilitator, not the doer. To ignore this truth creates negative consequences: don't destroy the Work! The Superior Man critically examines the situation and re-checks his priorities. This hexagram represents the time before the climax of a cycle, just as the preceding figure symbolizes the time after the climax (and hence the transition to a new
beginning). The Work is by no means "almost over" -- the lines all match as correlates, but every one of them unites "upside-down," so to speak. (Turn the hexagram over, and then they are in perfect correlation.) That the superior man "discriminates among the qualities of things, and the different positions they naturally occupy" means that he knows that the correct positions of the lines (the ones they "naturally occupy") are as in hexagram number sixty-three, not this one. This "backward correlation of lines" is arguably a fair image of the relationship of thoughts and feelings in the average human psyche. The stresses of life are what eventually break up these mismatched correlates through endless cycles of stimulus and response until they finally all unite correctly in a hypothetical "Completion of the Great Work." That this is an ideal rather than a humanly attainable goal is suggested in this quote from Shao Yung: The principle of the Way finds its full development in Heaven; the principle of Heaven, in Earth; the principle of Earth, in the myriad things; and that of the myriad things, in man. One who knows how the principles of Heaven, Earth, and all things find their full development in man can give full development to his people.

64 -- Unfinished Business - 64 For all practical purposes, it is wisest to aspire to attainable completions and realize that the Work's "full development" is the Self's, not the ego's responsibility. To strive for perfection is a high ideal. But I say: "Fulfill something you are able to fulfill rather than run after what you will never achieve." Nobody is perfect.
Remember the saying: "None is good but God alone" [Luke 18:19], and nobody can be. It is an illusion. We can modestly strive to fulfill ourselves and to be as complete human beings as possible, and that will give us trouble enough.
Jung -- The Tavistock Lectures The Judgment suggests that before any climax or resolution there may still exist an
indeterminate amount of free choice to influence the outcome -- only the specific circumstances can suggest how much or how little. As always, the choices are defined within the structure of the situation. The magnetic ruler in the fifth place implies that a favorable outcome is possible, but only through clear perception and willpower can it come about. The conditional interpretation (boldface italics added) in both Legge's and Wilhelm's translation of the Judgment is necessary for its text to make sense. Note that Ritsema/Karcher define "Without direction: Harvesting" as: "No plan or direction is advantageous; in order to take advantage of the situation, do not impose a direction on events." This is a common oracle response, and sharpens the meaning here. Line one depicts the negative consequences of ignoring the Judgment’s explicit message.

周易第六十四卦初九爻详解
初六爻辞
初六。濡其尾，吝。
象曰：濡其尾，亦不知极也。
白话文解释
初六：涉水渡河，沾湿了衣尾，前进有困难。
《象辞》说：涉水渡河，沾湿了衣尾，见微知巨，再冒险前进，是不知儆戒。

北宋易学家邵雍解
凶：得此爻者，经营不利，涉水行舟者，谨防溺水之患。做官的仕途有阻，不能前进。

台湾国学大儒傅佩荣解
时运：鲁莽行事，无路可走。
财运：不记教训，谋财无方。
家宅：门户方位不正；团聚不易。
身体：病在下身。

初六变卦

  初六爻动变得周易第38卦：火泽睽。这个卦是异卦（下兑上离）相叠。离为火；兑为泽。上火下泽，相违不相济。克则生，往复无空。万物有所不同，必有所异，相互矛盾。睽即矛盾。

初九爻的哲学含义

本爻辞的意思是：小狐狸在渡河时被弄湿了尾巴，会有麻烦。
未济卦第一爻，爻辞：初六：濡其尾，吝。人生启示
从卦象上看，初六以阴爻居于阳位，具有冒进和急躁的特性。其处下卦坎中，坎代表水，其才质柔弱，贸然涉水，会有危险。
《象》中这样分析本爻：“濡其尾”，亦不知极也。这里指出：“小狐狸在渡河时被弄湿了尾巴”，说明其自不量力，不知道自己究竟能使多大的气力，急躁冒进，结果招致麻烦。
占得此爻者，不要过高地估计了自己的力量，也不要在没有弄清水的深浅之前就贸然前进，以期获得快速成功，如果这样，你就会招来麻烦。
初六：濡其尾，吝。
象曰:濡其尾，亦不知极也。
经义意思是：沾湿了尾巴，有忧吝。
象辞意思是：沾湿了尾巴，也不知道已到了自己承受的极限（即狐狸尾巴都湿了，说明水再深一些，小狐狸就有危险了）。

初六：濡其尾，吝。
《象传》曰：濡其尾，亦不知极也。
初居《未济》之始，《彖》所云“小狐汔济，濡其尾”，初爻当之。《未济》之初，与《既济》之上，首尾相接，《既济》之上，以濡首而厉，初踵其后，见上之濡首，反而自惩，未济者亦可免于濡矣，乃前首后尾，同遭其濡，顽不知戒，故曰“吝”也。《象传》以“亦不知极”释之，谓前覆其辙，后又不知而蹈之，故曰亦术知其极也。
【占】　问时运：不审前后，不顾进退，鲁莽从事，是昏而无知者也。
○　问营商：前既失败，后又不戒，覆辙相仍，其将何以了事乎？
○　问功名：龙头既失，骥尾亦必难附。
○　问婚姻：流离首尾，团聚难矣。
○　问家宅：此宅前门后户，方位不正。
○　问疾病：病在下身。
○　问六甲：生男。
【例】　友人某来，请占制造物品生业如何，筮得《未济》之《睽》。
断曰：初居《未济》之初，正在济末将济之时，《既济》之终“濡其首”，《未济》之始“濡其尾”，有首尾不相顾之象。今君占制造生业，得此爻辞，知此业必是旧业，君接其后而重兴也。君乃不知前车之覆，贸然而蹈其后，以致制品所出，一时不能销售。以此质金，反致失利，得失不偿，进退两难，几同“小狐汔济”，而“濡其尾”也，未免吝矣。至二爻曰“曳其轮，贞吉”，在明年当以车运出外，可以贩卖获利也，君可无忧焉。

Line-1
Legge: The first line, magnetic, shows its subject like a fox whose tail gets immersed. There will be occasion for regret.
Wilhelm/Baynes: He gets his tail in the water. Humiliating.
Blofeld: Its tail gets wet -- disgrace! [If we receive this moving line, the setback is likely to be discreditable to us.]
Liu: He wets his tail. Humiliation.
Ritsema/Karcher: Soaking one's tail. Abashment.
Shaughnessy: Wetting his tail; distress.
Cleary (1): Getting the tail wet, one is humiliated.
Cleary (2): Getting the tail wet is humiliating.
Wu: The tail is immersed. Humiliating.

64 -- Unfinished Business - 64
COMMENTARY
Confucius/Legge: This is the very height of ignorance. Wilhelm/Baynes: For he cannot take the end into view. Blofeld: This also implies that we do not know how to take advantage of opportunities. Ritsema/Karcher: Truly not knowing the end indeed.
Cleary (2): One still does not know the limit. Wu: It shows the subject is clumsy.
Legge: Line one is magnetic, at the bottom of the trigram of Peril, and responds to the dynamic fourth line who is not in his correct place. She attempts action but finds cause to regret it.
NOTES AND PARAPHRASES
Siu: At the outset, the man attempts to advance in a frenzy during times of disorder in pursuit of tangible accomplishments. This only leads to humiliation, since the time for good results is not at hand.
Wing: There is a strong urge to end a chaotic situation, yet it is not the time for clearheaded action. You do not see clearly all of the implications and consequences of your actions. Any actions will bring you problems and, perhaps, disgrace.
Editor: This line portrays the negative interpretation of the conditional Judgment. You
are vulnerable to detrimental influences -- this could be due to either arrogance or ignorance, or both. The line often refers to going too far, or forcing an issue. Compare with line 63:6: Wilhelm/Baynes: "He gets his head in the water. Danger." The people who fancy they are sure of themselves are the ones who are truly unsure ... In the long run it is the better adapted man who triumphs, not the wrongly self-confident, who is at the mercy of dangers from without and within.
Jung -- Depth Psychology and Self-Knowledge
A. Your assumptions in the matter at hand are premature and ignorant of their consequences.
B. You are rashly presumptuous.

周易第六十四卦九二爻详解
九二爻辞
九二。曳其轮，贞吉。
象曰：九二贞吉，中以行正也。
白话文解释
九二：提着腰带涉水过河。卜问得吉兆。
《象辞》说：九二爻辞讲贞吉，因为九二阳爻处下卦中位，像人行事遵循正道。

北宋易学家邵雍解
吉：得此爻者，安份守纪者，谋望遂意。做官的克服困难者，晋升有望。

台湾国学大儒傅佩荣解
时运：上下相得，无往不利。
财运：用心经营，满载而归。
家宅：美善之家；必得贤妇。
身体：胸腹阻滞。

九二变卦

  九二爻动变得周易第35卦：火地晋。这个卦是异卦（下坤上离）相叠。离为日，为光明；坤为地。太阳高悬，普照大地，大地卑顺，万物生长，光明磊落，柔进上行，喻事业蒸蒸日上。

初九爻的哲学含义

未济卦第二爻，爻辞：九二：曳其轮，贞吉。
爻辞释义曳：指拖住。
本爻辞的意思是：拖住车轮，使其速度不要太快，坚守正道可获吉祥。
从卦象上看，九二是以阳爻居于柔位，本身具有冒进和急躁的特性，但是能居中守正，把自己的脾性改掉了。
《象》中这样分析本爻：九二贞吉，中以行正也。这里指出：九二爻之所以可获吉祥，是因其持中不移，端正不偏倚，有所节制，这样行事必获吉祥。
占得此爻者，不是要让自己加快速度前进，而是应放缓速度。在你的事业刚刚开始的时候，不要贪功求快，须知“欲速则不达”。此时，你要有意放缓速度，稳扎稳打，一步一步地来推进，居中守正，自然获吉。
九二：曳其轮，贞吉。
象曰：九二贞吉，中以行正也。

九二：曳其轮，贞吉。
《象传》曰：九二贞吉，中以行正也。
二居《坎》之中，《坎》为轮，故曰“轮”。轮者，济之具也。《既济》初爻曰曳轮而濡尾，有济之具而濡者也；此曰曳轮，而不曰濡尾，有济之具而不濡者也，视《既济》之初为优矣，故曰“贞吉”。《坎》又为矫輮，按《周礼·考工记》，“行泽者反輮，行山者仄輮”，取其便于曳也。御轮济水，中道而行，其济以正，是为中行以正，吉何如之！《象传》所释，最为明著。
【占】　问时运：运如轻车渡水，中道以济，无往不利。
○　问营商：有满载而归之象。
○　问功名：二与五应，五为君，二为臣，二五皆吉，是君臣相济也。有后车以载之象。
○　问战征：有曳柴伪遁之谋。
○　问婚姻：有桓少君鹿车共挽之风，必得贤妇，吉。
○　问家宅：有轮奂并美之象。
○　问疾病：必是胸腹作鸣，辘辘如车声，宜开通三焦，使气机舒展，自愈。
○　问六甲：生男。
【例】　明治八年九月，朝鲜国炮击我云扬舰，物论汹汹，朝廷将兴问罪之师。时陆军大佐某氏来请一占，筮得《未济》之《晋》。
断曰：水火不交，不相为用，谓之《未济》。然未济非不济也，时未至则不济，时至则济，故曰“未济亨”。为卦皆取水火，《既济》水在火上，初爻曰曳轮，是为陆道之轮车也；《未济》火在水上，二爻曰曳轮，是为海道之轮船也。今云扬舰被朝鲜炮击，爻曰“曳其轮，贞吉”，想虽被击，尚可曳轮而归，故不失其吉也。《象传》曰“中以行正”，言必得中和之道，以行其正，今年必不致构怨兴兵也。至三爻曰“征凶，利涉大川”，恐明年有事于朝鲜。曰“征凶”者，恐陆军不利；曰“利涉大川”者，知海军必大胜也。九四曰“贞吉，悔亡，震用伐鬼方，三年有赏于大国”，自二至四为后年，必可解决朝鲜之事矣。且二爻变而为《晋》，晋者，进也，《晋》五曰“失得勿恤，往吉，无不利”；上曰“晋其角，维用伐邑，厉吉，无咎”，是皆征伐有功之占也。占象如是，知以后必获大功。但《未济》以外卦为《既济》，内卦为将济，占在二爻，故今年未能成事，必待外卦，乃得全济也。
后朝鲜事局平和，征讨不兴，于是某氏来曰：前日之占，事未甚验，余曰：《 易》占无不灵应，但所应有不在一时也。现虽归和平，其“中以行正”一语，恰好符合，此后占象，君须缓以待之，无不应也。

Line-2
Legge: The second line, dynamic, shows its subject dragging back the carriage wheel. With firmness and correctness there will be good fortune.
Wilhelm/Baynes: He brakes his wheels. Perseverance brings good fortune.
Blofeld: He brakes the wheel of the chariot -- righteous persistence brings good fortune! [But note that he uses his brake; i.e. our persistence must be in the form of determination to halt now and proceed later.]

64 -- Unfinished Business - 64
Liu: He brakes the wheel. Continuing -- good fortune.
Ritsema/Karcher: Pulling-back one's wheels. Trial: significant.
Shaughnessy: Dragging his sash; determination.
Cleary (1): Dragging the wheels, it bodes well to be upright.
Cleary (2): … Rectitude is auspicious.
Wu: He pulls back the wheels. Perseverance brings good fortune.
COMMENTARY
Confucius/Legge: He is in the central place, and his action thereby becomes correct.
Wilhelm/Baynes: The second line has good fortune if it is persevering. It is central and hence acts correctly. Blofeld: Namely, the good fortune of being able to steer a middle course and go straight forward. [If events permit us to interpret the braking of the wheel as a recent success in preventing ourselves being dragged into a wrong course, then all is well and there is no need to halt now.] Ritsema/ Karcher: Centering using moving correcting indeed. Cleary (2): Its activity is balanced. Wu: It is the correct way to go from the center.
Legge: Line two is dynamic, in the center, and is able to repress himself. He keeps the vehicle from advancing and there is good fortune. The K'ang-hsi editors observe that a dynamic line in the second place and a magnetic line in the fifth place are both incorrect,
and yet with firm correctness in their subjects there will be good fortune -- such is the virtue of the central position.
NOTES AND PARAPHRASES
Siu: The man represses untimely actions through patient control of his strength, while remaining steadfast in his resolve.
Wing: Even though you may know what must be done, the time is not right for action. Exercise patience and develop strength. If you maintain an inner determination to proceed when the opportunity presents itself, you will be successful. Do not allow this delay to turn you away from your goal.
Editor: Wilhelm, Blofeld and Liu use the more forceful image of "brakes" instead of "dragging a wheel." The image is one of halting forward motion: Action will harm the Work unless it is stopped immediately. It is wise to remember Ritsema/Karcher's advice in the Judgment here: "No plan or direction is advantageous; in order to take advantage of the situation, do not impose a direction on events."

64 -- Unfinished Business - 64 For as man gradually emerges from unconsciousness and learns to subdue his instinctive nature, making it serve him and his needs, he possesses himself of the energy that formerly resided in the natural process.
M.E. Harding -- Psychic Energy
A. "Cease and desist."
B. Slow down; curb your impatience to advance; control your enthusiasm; restrain your flights of fancy.

周易第六十四卦九三爻详解详解
六三爻辞
六三。未济，征凶，利涉大川。
象曰：未济征凶，位不当也。
白话文解释
六三：渡不了河，出行有凶险。不利于涉水渡河。
《象辞》说：渡不了河，出行有凶险，因为六三阴爻居阳位，像人处境不利。

北宋易学家邵雍解
凶：得此爻者，宜见机行事，不宜妄动。做官的有因人成事之美。在商旅则涉川历险而利可获。

台湾国学大儒傅佩荣解
时运：见机而作，妄动则凶。
财运：把握良机，船运有利。
家宅：安居为宜；迎娶为吉。
身体：预防祸祟，渡川以解。

六三变卦

  六三爻动变得周易第50卦：火风鼎。这个卦是异卦（下巽上离）相叠。燃木煮食，化生为熟，除旧布新的意思。鼎为重宝大器，三足稳重之象。煮食，喻食物充足，不再有困难和困扰。在此基础上宜变革，发展事业。

九三爻的哲学含义
未济卦第三爻，爻辞：六三：未济，征凶，利涉大川。爻辞释义
征：指征伐，进攻他人。
本爻辞的意思是：事情未完成，急躁冒进去远行，有凶险，但有利于渡过大河急流。
从卦象上看，六三以阴爻居于刚位，具有急躁冒进却才质柔弱、能力不足的特性，而且还处于下卦坎之中，坎代表凶险，所以其不利于出征。
《象》中这样分析本爻：“未济，征凶”，位不当也。这里指出：“事情未完成，急躁冒进去远行，有凶险”，说明此时所处的位置不当。但是，六三与位于全卦顶端的上九正应，这说明可以跋山涉水，到远处去做些事情，上卦是离卦，代表光明，意味着脱离危险找到光明，说明在朋友的帮助和照应下，会很吉占得此爻者，你所处的位置和形势对你不利，如果你想在这里有所作为的话，可能会遇到危险。如果有非常有能力的朋友在外地，你不妨投奔于他，在他的帮助下，或许能有所进展。或者若觉得当下的项目或行业不适于发展，很难取得成功，那可以转做其他项目，或转行做其他事情。
六三：未济，征凶，利涉大川。
象曰：未济征凶，位不当也。

六三：未济，征凶。利涉大川。
《象传》曰：未济，征凶，利涉大川，位不当也。
三爻以阴居阳，当内外卦之交，首尾俱不着岸，故爻曰“未济”。专以卦名归之，谓《未济》之所以未济者，在此爻也。三为《坎》之，地当重要，进一步则出险，误一步即履危，鲁莽前进，一经失足，功败垂成，故曰“征凶”。然《未济》有可济之道，有险有出险之时，自古定大难，建大功者，罔非从“征凶”之时而兴起也。所谓“征凶”者，第戒其不可妄动，非欲其退缩不前。三之地，正当利涉之地，三之时，正当利涉之时，此而不济，则终不济矣，此而得济，则汔济者乃得济矣。《象传》曰“位不当也”，《未济》六爻，位皆不当，三为《坎》之终，故《传》专以不当释之。
【占】　问时运：宜镇静待时，躁动则凶。
○　问战征：宜会集海军，水陆并进，则凶者吉矣。
○　问营商：以舟运为利。
○　问功名：有涉川作楫之材。
○　问婚姻：《诗》云“造舟为梁，亲迎于渭”，迎娶则吉，往赘则凶。
○　问疾病：《艮》为狐，病由狐祟所致，宜涉川以避。
○　问六甲：生男。
【例】　三十年，占众议院气运，筮得《未济》之《鼎》。
断曰：此卦火上水下，水火不相为用，故曰“未济”。三爻居上下内外之交，出《坎》入《离》，正当《未济》之时，是以爻辞直曰“未济”。曰“征凶”者，指初之濡尾也；曰“利涉”者，指二之曳轮也，为利为凶，任人自为之耳。《传》则释曰“位不当”，于此即可见众议院之气运矣。盖在政府欲效欧美之文明，以图富强；在众议员，欲学欧美之自由，以图权利，犹之火上水下，两不相济也。且现时所选议员，多由贿赂而来，是明明位之不当也，由此以往，安得不凶？故曰“征凶”。然于议院之设，苟当其位，而“中以行正”，未始无利，故曰“利涉大川”。但此爻处《坎》之终，犹未出险，今年众议院，正当未济之地，难期盛旺。四爻曰“贞吉，悔亡，震用伐鬼方，三年有赏于大国”，知明年众议院，必得其人，能赞襄国家大事，劳邀厚赐，此盛象也。五曰“君子之光”，五为君，定当入观天颜，武功文德，并焕辉光矣。

Line-3
Legge: The third line, magnetic, shows its subject with the state of things not yet remedied, advancing on; which will lead to evil. But there will be advantage (Sic) in trying to cross the great stream.
Wilhelm/Baynes: Before completion, attack brings misfortune. It furthers one (Sic) to cross the great water.
Blofeld: The crossing is incomplete, so to advance now would bring misfortune; yet it will be advantageous (Sic) to cross the great river (or sea). [The second and third clauses of this passage appear contradictory; but not if we interpret them to mean that, though we must halt for a while, we should preserve our determination to go forward to the end when conditions warrant an advance.]
Liu: Before completion achieving success, continuing -- misfortune. It is beneficial (Sic) to cross the great water. [This line indicates frustration.]
Ritsema/Karcher: Not-yet Fording, chastising: pitfall. Harvesting: wading the Great
River. (Sic)
Shaughnessy: Not yet completed; to be upright is inauspicious; beneficial (Sic) to ford the great river.
Cleary (1): As yet unsettled, it bodes ill to go on an expedition, but it is beneficial (Sic) to cross great rivers.
Cleary (2): While unsettled, etc.
Wu: In time of Mission yet Unaccomplished, going forward is foreboding, but crossing the great river is advantageous (Sic).

64 -- Unfinished Business - 64
COMMENTARY
Confucius/Legge: Advancing will lead to evil. The place of the line is not that appropriate for it. Wilhelm/Baynes: The place is not the appropriate one. Blofeld: The first part of this passage is suggested by the line's unsuitable position. Ritsema/
Karcher: Situation not appropriate indeed. Cleary (2): The position is inappropriate.
Wu: The position is improper.
Legge: The K'ang-hsi editors say that it is very difficult to understand what is said under line three, and many critics suppose that a negative has dropped out, and that we should really read that "It will not be advantageous to try to cross the great stream."
NOTES AND PARAPHRASES
Siu: The time is ripe for transition, but the man lacks sufficient strength to act alone. Advancing under these conditions would mean disaster.
Wing: The continuing pursuit of your aim will bring you frustration because it cannot be achieved within your current situation. If you must achieve this particular goal, it would be better to begin anew, with the aid of new friends. Otherwise you may dull your energies and vision with discouragement.
Editor: There is serious ambiguity here. I asked the oracle to comment on the situation
of this line, and received hexagram 18:4 -- "You cannot succeed until you rectify a past mistake." Then I asked what would be the effect of adding the negative to the line, and
received hexagram 22:2 and 5 -- "Form follows function," and, "A small offering is appreciated." As far as I am concerned, the answer is clear: the line doesn't make sense unless the negative is replaced. We are dealing with a book which was first written down in 1143 BC, and copied by hand for more than two-thousand years before it was first printed. In editing this edition I have caught myself making copying errors more than once, so it is easy to appreciate the problems involved in maintaining accuracy over millennia.
Addendum, 01/16/06: I asked the oracle to comment again on my interpretation of this line and received hexagram 61, Inner Truth, without changing lines. The wise man sees evil coming and avoids it, the fool is rash and presumptuous.
Proverbs 14: 16
A. The Work is incomplete. To push ahead blindly can only lead to confusion.
B. Don't force an incomplete transition.
C. "Don't push the river."

64 -- Unfinished Business - 64

周易第六十四卦九四爻详解详解
九四爻辞
九四。贞吉，悔亡，震用伐鬼方。三年有赏于大国。
象曰：贞吉悔亡，志行也。
白话文解释
九四：吉利的贞卜，没有悔恨。大动干戈，助殷讨伐鬼方，费时三年，打败了它，获得殷国的奖赏。
《象辞》说：吉利的卜问，没有悔恨，说明志得意行。

北宋易学家邵雍解
吉：得此爻者，会得好人提举，获利丰厚。做官的会受到重用，名利双全。读书人会取得佳绩。

台湾国学大儒傅佩荣解
时运：志得意满，名利双全。
财运：远方经营，利润可观。
家宅：安居乐业；二年成婚。
身体：可保三年。

九四变卦

  九四爻动变得周易第4卦：山水蒙。这个卦是异卦（下坎上艮）相叠，艮是山的形象，喻止；坎是水的形象，喻险。卦形为山下有险，仍不停止前进，是为蒙昧，故称蒙卦。但因把握时机，行动切合时宜，因此，具有启蒙和通达的卦象。

九四爻的哲学含义

未济卦第四爻，爻辞：九四：贞吉，悔亡；震用伐鬼方，三年有赏于大国。爻辞释义
震用：指声势浩大如雷，使人担吓受怕。伐：征伐，讨伐。鬼方：指部落名称。大国：指殷商。
未济卦第四爻，爻辞：九四：贞吉，悔亡；震用伐鬼方，三年有赏于大国。人生启示
从卦象上看，九四以阳爻居于柔位，已经脱离了下卦坎，远离了危险，开始向胜利的转折时期，其为近君大臣，刚柔相济，只要能坚守正道，就不会有危《象》中这样解释本爻：“贞吉悔亡”，志行也。这里指出：“坚守正道可获吉祥，悔恨会消失”，说明实现了建功立业的梦想。
占得此爻，要明白这一点：克服险阻不是一朝一夕的事，妨碍和破坏你的事业的因素始终存在。这时你需要采取果断的行动，经过长久的努力才能取得成功。
九四：贞吉，悔亡，震用伐鬼方，三年有赏于大国。
象曰贞吉悔亡，志行也。
经文意思是：守正道吉祥，没有悔恨，振奋起来征伐鬼方国，三年获得成功，得到大国的奖赏。
象辞意思是：守正道吉祥，没有悔恨，是由于九四爻志在必行。

九四：贞吉，悔亡。震用伐鬼方，三年有赏于大国。
《象传》曰：贞吉，悔亡，志行也。
《未济》济在四，《既济》济在三，《未济》之四，即《既济》之三，故爻辞皆曰“伐鬼方”。三居《离》之始，《离》为戈兵，故“用伐”。《坎》为鬼，故取象于“鬼方”。“震”者，威怒之象，所谓一怒而安天下之民也。《未济》则有悔，济则悔亡。故曰“贞吉，悔亡”。“三年”者，言其久也，即《既济》三爻所云“三年克之”也。“有赏”者，为献俘授馘饮，至大赏是也。“大国”谓殷，爻虽不明言高宗，要不出《既济》三爻之义也。《象传》曰“志行”，谓班师奏凯，威震遐方，主三军者，得行其志矣。《既济》三爻《传》曰“惫也”，为劳师远征而言；此《传》曰“志行”，为振旅告捷而言。
【占】　问时运：有此大运，“贞吉，悔亡”，名利俱全。
○　问战征：率军远征，奏凯而还，得以荣邀赐命。
○　问营商：行商远出，财利丰盈。
○　问功名：声名远震，得承天宠。
○　问婚姻：三年可成。
○　问家宅：贞吉。
○　问疾病：“鬼方”二字不祥，三年后恐难保。
○　问六甲：生女。
【例】　友人某来请占气运，筮得《未济》之《蒙》。
断曰：此卦下三爻为《未济》之时，上三爻为《既济》之时，今占得四爻，知年来困苦之事，渐》次可奏成功，谓之“贞吉，悔亡”。“震用伐鬼方，三年有赏于大国”者，知君于此三年中，得以威名远扬，赏赐荣膺，为生平业成志满之时也。
【例】　明治二十七年冬至，谨占二十八年圣运，筮得《未济》之《蒙》。
断曰：四爻当内外之交，出《坎》入《离》，为脱险难而进文明，是由《未济》而抵《既济》也。今占得四爻，爻曰“震用伐鬼方”，是为征清得胜也；“三年”者，谓战役之久；“有赏于大国”者，谓奏凯行赏也。

Line-4
Legge: The fourth line, dynamic, shows its subject by firm correctness obtaining good fortune, so that all occasion for repentance disappears. Let him stir himself up, as if he were invading the Demon region, where for three years rewards will come to him and his troops from the great kingdom.
Wilhelm/Baynes: Perseverance brings good fortune. Remorse disappears. Shock, thus to discipline the Devil's Country. For three years, great realms are awarded.
Blofeld: Persistence in a righteous course brings reward and regret vanishes. The subjugation of the land of Kuei involved tremendous activity; but, at the end of three years, great territories were bestowed upon the successful generals. [This implies that we must work and, perhaps, suffer much in order to gain the fulfillment of our will promised in the commentary on this line.]
Liu: Continuing -- good fortune. Remorse vanishes. Great power is used to attack the land of the barbarians. Within three years, rewards from the Great Country.
Ritsema/Karcher: Trial: significant, repenting extinguished. Shake avails-of subjugating souls on-all-sides. Three years- revolved, possessing donating tendingtowards the great city.
Shaughnessy: Determination is auspicious; regret is gone. Zhen herewith attacks the Devil-land, in three years having a reward from the great state.
Cleary (1): Remaining correct brings good results, regret vanishes; rising up to conquer the barbarians, in three years one will have the reward of a great country.
Cleary (2): Correctness brings good results; regret vanishes. Vigorously acting to conquer barbarians, etc.
Wu: To be persevering is auspicious and regrets will disappear. A general was appointed to conquer Guifan and decorated accordingly after three years.
COMMENTARY
Confucius/Legge: The aim of the subject of the line is carried into effect. Wilhelm/
Baynes: What is willed is done. Blofeld: The reward to be gained by persistence and the disappearance of regret both imply that what we will come about. Ritsema/Karcher:
Purpose moving indeed. Cleary (2): The aim is carried out. Wu: The aspiration has prevailed.
Legge: The dynamic fourth line is in a magnetic place, which might hinder his endeavors to bring about better conditions. But he is firm and correct, and in the place of the minister next to the magnetic ruler, who is humble and prepared to welcome the fourth line's

64 -- Unfinished Business - 64 endeavors. Let him exert himself vigorously and long, as Kao Tsung did in his famous expedition (see hexagram 63:3), and he will make progress and have success. Expeditions beyond the frontier in those days were not very remote. Contact was maintained between the army and the court, and rewards and encouragement were often sent to the troops in the field. Ch'eng-tzu says: "The subject of line four has the ability which the time requires, and possesses also a firm solidity. He can carry out his purpose. There will be good fortune and all occasion for repentance will disappear. The smiting of the demon region was the highest example of firm correctness."
NOTES AND PARAPHRASES
Siu: The time for fierce struggles against the forces of decadence has arrived. The man lays the foundation of power and mastery for the future with vigor. Misgivings are to be silenced. Rewards will come later.
Wing: There is an unavoidable struggle at hand, perhaps a battle of principles. Develop discipline and determination, for the battle must be fought without misgiving to the end. Rewards will come later. Good fortune.
Editor: The Demon region is also mentioned in the third line of hexagram number sixtythree, Completion. It is interesting to note that when this hexagram is turned upside down it becomes hexagram number sixty-three, and line 64:4 is thereby transformed into line 63:3, which see. Psychologically, "the Demon region" is the unintegrated psyche, inhabited by autonomous complexes. The Great Kingdom is the One, the integrated psyche, the abode of the Self. Therefore know the Self, who is superior to the understanding, control the [ego] by the Self, and destroy, O mighty Arjuna, the enemy, who comes in the guise of desire and is hard to overcome.
Bhagavad-Gita 3: 42-43
A. Be firm in a vulnerable position -- a warrior's determination integrates the psyche.

周易第六十四卦九五爻详解详解
六五爻辞
六五。贞吉，无悔，君子之光。有孚，吉。
象曰：君子之光，其晖吉也。
白话文解释
六五：吉利的贞卜，没有悔恨。打了胜仗，捕获了俘虏，这是君子的光荣，吉利。
《象辞》说：君子光荣，君子光明正大，自然吉利。

北宋易学家邵雍解
吉：得此爻者，谋望有成，财利丰厚。做官的能得到升迁。

台湾国学大儒傅佩荣解
时运：运势正旺，诸事皆吉。
财运：官方业务，获利稳定。
家宅：大吉之家；婚姻必成。
身体：神清气爽。

六五变卦

  六五爻动变得周易第6卦：天水讼。这个卦是异卦（下坎上乾）相叠。同需卦相反，互为“综卦”。乾为刚健，坎为险陷。刚与险，健与险，彼此反对，定生争讼。争讼非善事，务必慎重戒惧。

九五爻的哲学含义

未济卦第五爻，爻辞：六五：贞吉，无悔；君子之光，有孚，吉。爻辞释义
本爻辞的意思是：坚守正道可获吉祥，没有悔恨；这是君子所具有的美德的光辉，有诚实守信的德行可获吉祥。
从卦象上看，六五属于阴爻居于君位，失位，意味着君主能力偏弱，但是君主在德不在才。如果能谦下仁和，讲究诚信，必然能得到有能力之人的辅佐。《象》中这样分析本爻：“君子之光”其晖吉也。这里指出：“君子所具有的美德的光辉”，说明应该具有诚实守信、光明正大的美德，才可得到吉祥。
占得此爻者，你的个人能力并不是太强，所以要谦虚待人，争取得到能人的帮忙。你的成功并不是靠自己的能力，而是靠自己的德行。经过长期的努力之后，你的人格光辉已经感染了许多人，这时已经具备了成功的条件。
六五：贞吉，无悔，君子之光，有孚，吉。
象曰：君子之光，其晖吉也。

六五：贞吉，无悔。君子之光。有孚，吉。
《象传》曰：君子之光，其晖吉也。
五为《未济》一卦之主，居《离》之中，与四相比，与二相应。二以居中行正，四以征伐有功，当此文德昭明，武功显著；臣下之勋业，要即为天子之威光也，故曰“君子之光”。柔得中，故“贞吉，无悔”。《离》为明，为光，德莫盛于明，业莫大于光，六五之君，和顺积中，英华发外，其光皆出于君子之身，天下莫不仰文明之化，故曰“有孚，吉”。《象传》以“晖吉”释之，谓其笃实辉光，自然昭著，吉何如也！
【占】　问时运：运当全盛，百事皆吉。
○　问战征：《师》卦曰“师贞，丈人吉”，可并占之。
○　问营商：其营业必关系政府公干，或为军饷，或为军器，得沾朝廷之余泽，故吉。
○　问功名：有入觐天颜之象。
○　问家宅：此宅大吉，当邀旌赐之劳。
○　问婚姻：“君子好逑”，必得。
○　问六甲：生女，主贵。
【例】　某缙绅来，请占官阶升迁，筮得《未济》之《讼》。
断曰：五爻居《离》之中，《离》为日，为光，五当君位，日有君象，故曰“君子之光”。日光照临，下土遍被，故曰“有孚”。五与二应，二为臣，是先得“君子之光”者也。今足下占禄位升，得《未济》五爻，五为尊位，二爻属贵下，二爻曰“曳其轮，贞吉”，轮为日轮，曳轮者，有如羲和御日，是为天子之近臣，沐浴圣化，瞻仰龙光，君明臣良，可为贵下贺焉。

Line-5
Legge: The fifth line, magnetic, shows its subject by firm correctness obtaining good fortune, and having no occasion for repentance. We see in her the brightness of superior intelligence, and the possession of sincerity. There will be good fortune.
Wilhelm/Baynes: Perseverance brings good fortune. No remorse. The light of the superior man is true. Good fortune.
Blofeld: Persistence in a righteous course brings good fortune and absence of regret. The
lustre of the Superior Man wins people's confidence -- hence the good fortune.

64 -- Unfinished Business - 64
Liu: Continuing -- good fortune. No remorse. The glory of the superior man wins the confidence of the people. Good fortune.
Ritsema/Karcher: Trial: significant, without repenting. A chun tzu’s shining. Possessing conformity, significant.
Shaughnessy: Determination is auspicious; regret is gone. The gentleman's radiance has a return; auspicious.
Cleary (1): Remaining correct brings good results, without regret; the light of a superior person has truth and goodness.
Cleary (2): Correctness brings good results; regret vanishes. The illumination of developed people leads to good results.
Wu: To be persevering is auspicious. There will be no regrets. This shows the brilliance of the jun zi. With confidence, there will be good fortune.
COMMENTARY
Confucius/Legge: The diffusion of that brightness tends to good fortune. Wilhelm/
Baynes: His light brings good fortune. Blofeld: The Superior Man has the glorious custom of distributing his good fortune among the needy. [From the point of view of divination, this implies that we should be very generous in sharing the promised good fortune.] Ritsema/Karcher: One's brilliance significant indeed. Cleary (2): The radiance of the illumination of developed people leads to good results. Wu: His radiance brings good fortune.
Legge: Line five is magnetic in a dynamic place, but she is the humble ruler who is supported by the dynamic second line, and hence the auspice is very good.
NOTES AND PARAPHRASES
Siu: Steadfastness to correct action and to sincerity on the part of the man has rallied men of good faith. Victory is achieved. A glorious new era has replaced the decadent old one.
Wing: Honest determination and correct principles have banished difficulties and created the stimulating environment of an advanced society. A superior personality can now rally others around him and lead them into a bright new era. Great things can be attained.
Editor: The fifth line is in the middle of the trigram of Clarity, of light and intelligence.
She has the insight and comprehension which enable her to persevere -- clarity is the foundation of will. The idea is that perseverance and comprehension reinforce each other.

64 -- Unfinished Business - 64 It is necessary that we should seek and knock, and thereby ask the Omnipotent Power within ourselves, and remind it of its promises and keep it awake, and if we do this in the proper form and with a pure and sincere heart, we shall receive that for which we ask, and find that which we seek, and the doors of the Eternal that have been closed before us will be opened, and what was hidden before our sight will come to light.
Paracelsus
A. Look for the light, then follow it.
B. Clear perception enables you to differentiate the situation.

周易第六十四卦上九爻详解详解
上九爻辞
上九。有孚于饮酒，无咎。濡其首，有孚失是。
象曰：饮酒濡首，亦不知节也。
白话文解释
上九：捕获了俘虏，饮酒庆贺。没有灾难，但酗酒闹事，头发都淋湿了。俘虏乘机作乱，将他们杀了。
《象辞》说：酗酒闹事头发都淋湿，也太不知节制了。

北宋易学家邵雍解
平：得此爻者，行险而顺，不良者有溺水之厄，纵酒之灾。做官的有望升迁。

台湾国学大儒傅佩荣解
时运：能知节俭，可保无虞。
财运：量入为出，永享其富。
家宅：勤俭持家；相敬如宾。
身体：饮食失节，不可不慎。

上九变卦

  上九爻动变得周易第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。

上九爻的哲学含义


未济卦第六爻，爻辞：上九：有孚于饮酒，无咎；濡其首，有孚失是。爻辞释义
本爻辞的意思是：诚信地饮酒，没有过错。纵情滥饮，被酒淋湿了头，虽有诚信但是失了法度，损害了君子的正道。
从卦象上看，上九以阳爻居于阴位，失位。上九处于未济卦的上端，事业已趋于圆满，上九属于功臣，其与六五亲比，具有辅佐君王济世之心，这是没有过错的。有如胜利后庆功一样，做为功臣，如果怀着诚意饮酒，是没有过错的。如果自恃有功，不讲礼术，也不知控制自己，纵情滥饮，这时即使对君主是忠诚的，也会被其厌恶，会为自己招来灾祸。
《象》中这样指出：饮酒濡首，亦不知节也。这里指出：“纵情滥饮，被酒淋湿了头”，这样喝得醉醺醺的，就会误了大事，就有灭顶之灾，这是放纵自己没有节制的结果。
占得此爻者，在单位里你可能是功臣，但是功劳已经属于过去了，你就像老年人该淡泊名利，颐养天年一样，不要再去提当年的功劳。你应该踏实地工作着，为下次立功做准备。若是自恃有功，甚至坏了一些礼仪规矩，就会惹上麻烦
的。
上九：有孚于饮酒，无咎。濡其首，有孚失是。
象曰：饮酒濡首，亦不知节也。

上九：有孚，于饮酒，无咎。濡其首，有孚失是？
《象传》曰：饮酒，濡首，亦不知节也。
上爻当《未济》之终，反为《既济》，坎险已脱，上下交孚，则饮食以燕乐之。《诗》“南有嘉鱼，君子有酒，嘉宾式燕以乐”，《序》曰太平君子至诚。乐与贤者共之，有孚于酒食之义也，故“无咎”。然酒以成礼，不及于乱，立监立史，所以示其节也，“濡其首”，则醉而不出，是谓伐德，亦何取于孚矣，故曰“有孚失是”。是始为有孚而饮酒者，继反为饮酒而失孚也，《象传》以“不知节”释之。《 易》之为书，患太过，更甚于防不及，欲不可纵，乐不可极，持盈保泰，无非节也。此特于《未济》之终，借饮酒以为喻耳。
【占】　问时运：《坎》难已平，众心欢乐，能知撙节，可以永保无咎。
○　问战征：此为得胜班师，饮酒策勋之时也。
○　问营商：已得厚利而归，从此量入为出，富可永保矣。
○　问功名：有得而复失之患。
○　问疾病：必是饮食不节所致。
○　问讼事：《序卦》曰“饮食必有讼”，知其讼必由于酗酒来也。
○　问六甲：生女。
【例】　二十八年七月廿七日薄暮，余与友闲叙于书楼，偶闻有叫新闻号外者，客曰：号外所报，不审何事，君试占之。筮得《未济》之《解》。
断曰：号外所报，必因饮酒过度，醉溺水中之祸也。时女仆适赍号外来，展而阅之，为山阳铁道，汽车颠覆中途，致伤旅客之报也。
后数日，会该铁道会社员，问及当时情况，曰：会风雨暴作，劝令止车，机关师某不肯，临行且满酌火酒，启车而进，猝罹此祸，因此伤命云。乃知爻辞，果不虚也。

Line-6
Legge: The sixth line, dynamic, shows its subject full of confidence and therefore feasting quietly. There will be no error. If he exceeds this confidence, till he is like the fox who gets his head immersed, he will fail of what is right.
Wilhelm/Baynes: There is drinking of wine in genuine confidence. No blame. But if one wets his head, he loses it, in truth.
Blofeld: Those in whom the people repose their trust may feast themselves without doing wrong; but if they allow their heads to get wet they will forfeit that trust. [This is a warning against excess. We have every right to enjoy our good fortune within reasonable bounds; but, if we are guilty of an excess comparable to that of drunken men who pour wine over one another's heads, we shall forfeit the high esteem in which we are (or soon will be) held.]
Liu: He drinks wine with confidence. No blame. When his head gets wet, he loses confidence.
Ritsema/Karcher: Possessing conformity: tending-towards drinking liquor. Without fault. Soaking one's head. Possessing conformity: letting-go that.
Shaughnessy: There is a return in drinking wine; there is no trouble. Wetting his head; there is a return, losing this.
Cleary (1): Having faith, one drinks wine without blame. When one gets one’s head wet, having faith ceases to be right.
Cleary (2): There is sincerity in drinking wine, without fault. But if one becomes totally immersed, having faith ceases to be right.
Wu: Having confidence in one’s capacity in drinking wine is not a cause for error. However, if he immerses his head in it, the confidence is misplaced.

64 -- Unfinished Business - 64
COMMENTARY
Confucius/Legge: He does not know how to submit to the proper regulations.
Wilhelm/Baynes: When one wets his head while drinking wine, it is because he knows no moderation. Blofeld: Because that would indicate a lack of restraint. Ritsema/
Karcher: Truly not knowing articulating indeed. Cleary (2): Not knowing proper measure. Wu: He does not know his limit.
Legge: When the work of the hexagram is complete, line six appears properly disposed to remain quiet and enjoy the confidence of his own power. If, on the contrary, he goes on to exert these powers and meddle with the peril of the situation, the issue will be bad. The symbolism of line six indicates a want of caution, and an unwillingness to submit one's impulses to the regulation of reason and prudence.
NOTES AND PARAPHRASES
Siu: The man is filled with confidence and quietly feasting with convivial friends. No error will result from such exuberance during the dawning of a new era. It must be kept within proper bounds, however. Otherwise, intemperance will lead to forfeiting the favorable gains achieved.
Wing: After the struggles are over there is a prevailing sense of well being which comes from the promise of a refreshing new time. Enjoy this time of celebration but do not indulge in excess, or your vision and, therefore, your confidence may be lost.
Editor: To "feast quietly" is to nourish oneself in a seemly manner. The idea is to calmly consolidate your gains-- rest easy and don't be greedy for more than you already possess. Ritsema/Karcher's advice from the Judgment: "In order to take advantage of the situation, do not impose a direction on events," is especially appropriate here. It is an honor for a man to cease from strife; But every fool will be meddling.
Proverbs 20: 3
A. A modest success is indicated. Keep your head and don't get carried away: "Leave well-enough alone."
July 5, 2001, 4/25/06