Hexagram 21 · 火雷噬嗑

噬嗑卦原文
噬嗑。亨。利用狱。

象曰：雷电噬嗑。先王以明罚敕法。

白话文解释
噬瞌卦：通泰。利于讼狱。
《象辞》说：本卦下卦为震为雷，上卦为离为电，雷电交合是噬嗑的卦象。先王观此卦象，取法于威风凛凛的雷、照彻幽隐的电，思以严明治政，从而明察其刑罚，修正其法律。
《断易天机》解
噬嗑卦离上震下，为巽宫五世卦。噬嗑为咬合之意，象征物品咬碎之后才能通过。此卦于诉讼有利。

北宋易学家邵雍解
咬碎硬骨，强硬态度；事多困阻，积极谋求。
得此卦者，事不遂心，纷争难免，诸事被阻，宜坚守常规，不为利诱，可保平安。

台湾国学大儒傅佩荣解
时运：好运初动，声名直上。
财运：买卖皆成，货物畅销。
家宅：小心火灾；百年好合。
身体：须防郁热，失物不保。

传统解卦
这个卦是异卦（下震上离）相叠。离为阴卦；震为阳卦。阴阳相交，咬碎硬物，喻恩威并施，宽严结合，刚柔相济。噬嗑为上下颚咬合，咀嚼。
大象：上唇与下唇间有物，必须咬断，方能合拢，乃诸事被阻，务必去除，方可成功。
运势：诸事阻隔，纷争难免，宜守常规，不为利诱，问题可解决。
事业：困难与阻力非常大，应以坚强的意志，果敢的行为，公正无私的态度去战胜种种厄运，争取事态好转。为了早日化险为夷，必要时可采取强硬手段，甚至诉诸法律。
经商：处于不利的时候，头脑冷静，明察形势，寻求机遇，不为眼前小利所诱，不发非分之财。认真听取忠告，遵守法纪，秉公办事，不得徇私情，更警惕不得触犯刑律。
求名：自己的努力尚不为人所知，不可急于求成，受到挫折应看作是对自己的考验，持之以恒，必能成功。
婚恋：初不顺利，须有顽强精神可以取得满意的结果，不可以个人的情绪左右家庭事务。
决策：一生不平坦，会遇到挫折和磨难，但应看作是对个人的考验，应认真总结经验教训，以更为坚强的意志，不屈不挠，继续前进。经过锻炼，各方面都会有较大的进展，终将进入光明境地，取得重大成就。

第二十一卦的哲学含义


噬嗑卦卦象，火雷噬嗑卦的象征意义
火雷噬嗑，这个卦是异卦相叠，下卦为震，上卦为离。离为阴卦，震为阳卦。阴阳相交，咬碎硬物，喻恩威并施，宽严结合，刚柔相济。
噬嗑，噬，是指咬。嗑，同“合”。噬嗑，为上下颚咬合，咀嚼。合住嘴巴把嘴中之物咬住不放或吃掉。
火雷噬嗑以卦形来看，初九和上九像一个人的上下嘴唇；六二、六三和六五，像人的上下两排牙齿；而九四，正好像口内所含之物，被上下牙咬住不放，犹如一个进入监狱似的，那是无法跑掉的，因此又可象征监狱。
从监狱的角度来分析卦形，初九和上九，好像厚实的狱墙。而墙内的六二、六三、六五，又像软弱的犯人，而九四正好像强悍的狱官或巡狱者。
《象》中这样解释本卦：雷电，噬磕；先王以明罚赤法。
《象》中指出：噬嗑卦的卦象是震（雷）下离（火）上，为雷电交击之表象。雷电交击，就像咬合一样；雷有威慑力，电能放光明，古代帝王效法这一现象，明其刑法，正其法令。
噬嗑卦启示了刚柔相济的道理，属于上上卦。《象》中对此卦的断语是：运拙如同身受饥，幸得送饭又送食，适口充腹心欢喜，忧愁从此渐消移。
火雷噬嗑从卦象上分析，噬嗑卦上卦为离为火为电，下卦为震为木为雷，闪电雷卦上卦为离为火为电，卦为震为木为雷，闪电雷鸣，击中物体使其燃烧起来，这就是噬嗑卦的卦象。下雷阵雨时，一些建筑物遭受雷击会倒塌，一些动物与人遭受雷击会死亡，森林遭受雷击会发生火灾。古人看到这个自然现象，认为是天神在惩罚罪恶。君王效法天神的做法，所以也像雷电击中物体一样打击犯罪分子。雷电是迅猛的，所以也表示打击犯罪要迅捷，要彻底，力度要狠。

21.火雷噬嗑(䷔)-高岛易断
“噬”，啮也，“嗑”，合也，啮而合之也。卦全象颐，以初、上二刚为两唇，以二、三、四、五四阴为齿，上下龂腭，有噬之象。以四爻一刚，梗于其间，如物之在口，初上二刚，以四为梗，遂致上下不得合。下唇动，上唇止，必噬乎四之梗，梗消而两唇乃合，谓之《噬嗑》。卦承《观》来，《序卦》曰：“可观而后有合，故受之以《噬嗑》，嗑，合也。”既有可观，后必来合，《噬嗑》所以次《观》也。
噬嗑：亨，利用狱。
▲　篆书噬
▲　篆书嗑
《杂卦》曰：“噬嗑，食也。”凡食下咽则口合，有物梗之则口不合，不合则不通，合则亨通矣，故曰“噬嗑，亨”。由是而推之，在家庭则有谗邪以梗之，在朝廷则奸佞以梗之，在道路则有强暴以梗之。一如物之在口，有梗则不通也，欲期其通，当先治其梗，治梗者，“利用狱”。治狱宜刚，象取初上两刚，用之者，则在五爻也。“狱”，囚也，外卦《离》体，外实中虚，有狱象焉。内卦《震》，《震》威也，外卦《离》，《离》明也，威而且明，有治狱之才焉，故曰“利”。如是而噬嗑济矣。
《 彖传》曰：颐中有物曰噬嗑，噬嗑而亨。刚柔分，动而明，雷电合而章。柔得中而上行，虽不当位，利用狱也。
颐本合也，因中有物梗，则上下不合，卦体初上两刚在外，二、三、五三柔分列上下，四爻一刚在中，如颐中有物之象，必得初上两刚相交，噬而嗑之，啮去其梗，颐斯合矣。颐合梗去，则亨通也，故曰“噬嗑而亨”。此卦内卦一刚二柔，外卦二刚一柔，是刚柔相分也。雷动也，电明也，“动而明”。雷震而电煽，一时合发，威耀交彰也。“柔得中”，指六五言，以柔居刚，为刚柔得中也。“上行”，谓五居尊位，柔而处阳，位虽不当，而利于用狱。盖用狱过刚则伤猛，过柔则伤宽，刚柔得中，而狱平矣。统言之，物有害于口齿间者，人以噬嗑治之；物有害于造化者，天地以雷电治之；物有害于政治者，先王以刑狱治之。所谓“噬嗑而亨”者，道在此矣。故《噬嗑》一卦，为治天下之大用也。
按：《贲》卦亦有物在颐中之象，然上卦《艮》止，下卦《离》丽，上止下丽而不动，故不能噬物，虽有颐中含物之象，无噬物之义也。
以此卦拟人事，卦象为“颐中有物曰噬嗑”，谓颐因物梗不能合也。推物之所害，不第颐然，物入于耳而耳必不聪，物生于目而目必不明，物入于胸而胸必致病，物入于心则心必致蒙，是物之害在身也。极之父子之间，有物以间之，则父子乖；兄弟之间，有物以间之，则兄弟离；夫妇之间，有物以间之，则夫妇怨；朋友之间，有物以间之，则朋友疏，是物之有害于彝伦也。欲除其害，在治人则用刑狱，在治己则用内讼，其法一也。动为雷，明为电，动以致其决，明以察其几，动与明合，而赏罚彰焉。以位言之，五爻为君，以德言之，五爻为心，心所以称天君也。此卦五爻，以柔居阳，曰“柔得中”，谓心能柔而用刚，则刚柔得中，斯不失严，亦不失宽，而内松之功用全矣。卦名曰《噬嗑》，《彖》辞曰“颐”，皆取象于齿颊间，故六爻中，曰“灭趾”，曰“灭鼻”，曰噬肉，曰“噬胏”，曰“灭耳”，皆取象于人身，是诚为剥肤之灾也。在内则撤去而心身亨，在外则谗邪去而万事亨，所以善其治者，全在天君也。《 易》理所赅甚广，为家，为国，为身，在占之者随事取之耳。
以此卦拟国家，朝廷中所最害政者，群僚在位，有一谗佞与立其间，颠倒朝政，惑乱君心，虽有贤能，被其离间，不能协办共事，此国家所以日替也。此卦四爻，一刚在中，间阻上下，即其人也。初上二阳，一上一下，不相会合，二三柔顺无能，五爻以柔居阳，比近于四，未免偏听。雷伏而不动，电匿而无明，治道之不亨，职是之故。《彖》辞所谓“颐中有物”者，其象亦犹是耳。“颐中有物”，治之利用齿，朝中有谗，治之“利用狱”，而主狱者则在五爻之君，相辅而治狱者，则在初上两刚。然以刚克刚，遇刚则折，犹必用二三两柔，调剂其间，斯四刚贴服。在五爻之君，以柔居阳，位虽不当，而能发雷之动，效电之明，雷电交作，治道乃彰。“动而明”则刑无或枉，明而动则罪无轻纵，是以刚柔中，而狱平矣。六爻历言治狱之方，初轻刑而寡过，二乘刚而易服，三“遇毒”而无害，四守贞而获吉，五用中而恤刑。要皆得刚柔之宜，惟上爻酷刑而有凶，是用刚之过也，即足为治狱者戒。就一卦言，九四为颐中之物，即梗法之人，是受狱而待治者也；就六爻言，九四刚直守贞，为治狱之能才也。盖卦象而爻辞，各取其义，玩其占者，毋以辞害意也。
通观此卦，其象取全体象颐，又取上下雷电二象，为治狱之用，雷以抉伏，电以烛奸，动则能断，明则能察，合而施之，刑法昭彰。六五虽不当位，以柔居阳，为治狱之主，专用初上两刚相合为治，刚柔合而间去，间去而狱平。卦旨如此，在六爻则又有各取其义。或以初上两爻无位，为受刑之人，中四爻为用刑之人。就卦体观之，以四爻一刚，为受刑之人，余五爻为用刑之人，然爻辞皆主“利用狱”，未尝有用刑受刑之别也。但两刚不能独噬，必合诸柔而共噬，故诸爻各有所噬，而噬之中，又分其坚柔焉。二“噬肤”，肤柔而 易噬，其罪轻；三“噬腊肉”，较肤而稍坚矣，故有“毒”；四“噬乾胏”，胏肉而带骨，较腊肉而益坚矣，“利艰贞”；五“噬乾肉”，乾肉者，言狱之已成也。五为主狱，其所治者，皆刑官之已决者也，五重省之，故“贞厉”。初曰“屦校”，初在下，刚犹微，故刑在足，是薄罚也。上曰“苛校”，上居终，刚已极，故刑在首，则过猛矣。两爻独不言噬，或之所为受刑者，其以此乎？总之六爻用狱，各有次第，得其当，故皆曰“无咎”；“利艰贞”，则曰吉；用其极，则曰“凶”。平则劝之，过则戒之，慎之至也，故《象传》曰“雷电噬嗑，先王以明罚敕法”，言先王明威并用，即刑期无刑之意《易》之言用狱，《噬嗑》与《丰》二卦最详，《丰》田“折狱致刑”，《噬嗑》曰“明罚敕法”，其审决精详，足惩后世爰书之滥。此全卦之义也。
《大象》曰：雷电《噬嗑》，先王以明罚敕法。
《埤雅》曰：电与雷同气，雷从回，电从申，阴阳以回薄而成雷，以申泄而为电，是皆天地之怒气，震发而示威于天下者也，有用刑之象焉。或曰，雷出天气，电出地气，天地气合而雷电作，《噬嗑》即以初上二刚为雷电。先王取其象以治狱，明以象电之光，敕以象雷之震，罚明使民知避，法敕使民知畏，斯罚无枉曲，法无偏私。朝廷之刑罚，一如天延之雷电。天以好生为德，王以恤刑为心，其道一也，其治隆矣。
【占】　问时运：目下正当好运发动，有威仪，有光耀，声名远播上达之象，吉。
○　问商业：买者卖者，一时会集，有货物旺销之象，吉。
○　问家宅：天盘地盘皆动，防有火灾，须小心谨慎，可以免祸。
○　问疾病：是郁热之症，导直透发，或热极作狂，须慎。
○　问讼事：判决明允。
○　问天时：有雷雨骤降之象，雨后即霁。
○　问婚嫁：阴阳一气，定必百年好合，吉。
○　问行人：即归。
○　问失物：恐被人吞没。

Judgment
Legge: Success is found in Discernment. The restrictions of the law bring advantage.
Wilhelm/Baynes: Biting Through has success. It is favorable to let justice be administered.
Blofeld: Gnawing. Success! The time is favorable for legal processes. [The concept of gnawing is suggested by the component trigrams, which are regarded (owing to the arrangement of their lines) as not commingling; they are as separate from each other as the upper and lower jaw when something tough is being gnawed.]
Liu: Chewing: Success. It benefits to administer justice. [Chewing indicates success through hard work. Those who get this hexagram will have trouble in the beginning.]
Ritsema/Karcher: Gnawing Bite, Growing. Harvesting: availing of litigating. [This hexagram describes your situation in terms of confronting a tenacious obstacle. It emphasizes that biting through and picking things clean until the essential is revealed is the adequate way to handle it. To be in accord with the time, you are told to: gnaw and bite through!]
Shaughnessy: Biting and chewing: Receipt; beneficial to use a court case.
Cleary (1): Biting through is developmental. It is beneficial to administer justice.
Cleary (2): Biting through is successful. It is beneficial to apply justice.
Wu: Discernment is pervasive. It will be advantageous to exact punishments.

The Image
Legge: The images of thunder and lightning form Discernment. Thus the ancient kings promulgated their laws and framed their penalties with intelligence.
Wilhelm/Baynes: Thunder and lightning: The image of Biting Through. Thus the kings of former times made firm the laws through clearly defined penalties.
Blofeld: This hexagram symbolizes lightning accompanied by thunder. The ancient rulers, after making their legal code perfectly clear to all, enforced the laws vigorously. [The firm and yielding lines more or less alternate; or the lower trigram can be regarded as filled with the power of thunderous force, while the upper trigram, representing beauty, is soft and yielding. (Li, the upper trigram, stands for lightning as well as for fire, beauty, etc.) I do not know what the ancient Chinese views on thunder and lightning were; it appears from this that they were regarded as two forces which, like steel and flint, emitted brilliance when brought into sharp contact with each other. A pair of trigrams both with yielding centers is not felt to be a good arrangement; that it nevertheless favors the process of the law may have been suggested to the writer of the Text by the fact that the weak lines (morally weak people?) are fully contained by the strong (prison walls, warders and so forth?)]
Liu: Thunder and lightning symbolize Chewing. The ancient kings made the laws and clarified the penalties.
Ritsema/Karcher: Thunder, lightning. Gnawing Bite. The Earlier Kings used brightening flogging to enforce the laws.
Cleary (1): Thunder and lightning, biting through. Thus did the kings of yore clarify penalties and proclaim laws. [Those who administer laws should emulate the ancient kings in first clarifying them before executing them, in order to avoid mistakenly injuring life.]
Wu: Thunder and lightning form Discernment. Thus the ancient kings made just punishments and upheld the law of the land.
COMMENTARY
Confucius/Legge: The existence of something between the jaws gives rise to
the name Discernment -- union by means of biting through the intervening article. The dynamic and magnetic lines are equally divided in the figure.
Movement is denoted by the lower trigram, and Clarity by the upper -- thunder and lightning uniting in them, and having brilliant manifestation. The magnetic

fifth line is in the center, and acts in her high position. Although she is not in her proper place, this is advantageous for the use of legal constraints.
Legge: Discernment means literally "union by gnawing." The figure consists
of undivided lines in the top, bottom and fourth places -- giving the image of open jaws with something in them "being gnawed." When the object has been bitten
through, the upper and lower jaws come together in union -- hence: "Union by gnawing." Remove the obstacles to union and high and low will meet together in understanding. The force exerted by gnawing suggests the idea of legal constraints. The equal division of the dynamic and magnetic lines is seen by taking them in pairs, though the order of the first pair is different from the other two. The magnetic fifth line is the ruler of the hexagram, indicating that judgment is tempered by leniency. Ch'eng-tzu says that thunder and lightning are always found together, and hence their trigrams go together to give the idea of union intended in Discernment: one trigram symbolizing majesty and the other intelligence.
Cleary (1): Practice of the Tao is like administering justice: Discerning true and false, right and wrong, is like the judge deciding good and bad; getting rid of falsehood and keeping truth, so as to preserve essence and life, is like the [just] administration rewarding the good and punishing the bad, so as to alleviate the burden of injustice.
NOTES AND PARAPHRASES
Judgment: Further the Work through careful Discernment between what is true and false, right and wrong, correct and incorrect. The Image portrays the connection between cause and effect, where consequences are always based on the inexorable laws of nature. To bite is to comprehend, and to bite through is to make distinctions. The top and bottom lines of the hexagram represent the upper and lower jaws, and both bear images of restriction and punishment. Each of the lines between them portrays some version of biting through flesh. Hence, the jaws define the general problem, and the teeth differentiate the details. The symbol of losing teeth has the primitive meaning of losing one's grip because under primitive circumstances and in the animal kingdom, the teeth and mouth are the gripping organ. If one loses teeth, one loses the grip on something. Now this can mean a loss of self-control, etc. The English word grip is contained in the German word begriff (conception

or notion). The Latin word conceptio means the same, i.e., catching hold of something, having a grip on something.
Jung -- Letters In I Ching symbolism, the "ancient kings” are always synonymous with spiritual authority. Analogous to gods or cosmic forces, their "laws" are like the
laws of karma or of nature -- inexorable in their outcome. Therefore, the punishment theme in the hexagram warns us that a lack of Discernment in the matter at hand has built-in penalties: i.e., "Get the message or suffer the consequences.” Behold, sin and punishment are one, and the fire of punishment is the fire that refines my works. Even in the sinner I am the actor, and I, too, am the sufferer in the experience of punishment.
P.F. Case -- The Book of Tokens To receive this hexagram without changing lines indicates a need to make some important distinctions in the matter at hand. “Figure it out” might make a good alternate title at such times. Cleary’s Taoist note on the image (“Those who administer laws should emulate the ancient kings in first clarifying them before executing them, in order to avoid mistakenly injuring life”) is a clear admonition to get all of your facts straight before proceeding with your inquiry. That you don’t know or understand something is implied.
SUGGESTIONS FOR MEDITATION
The twenty-first hexagram turned upside down becomes the twentysecond. The message for the superior man in the Image of each concerns the enforcement of law. What is the relationship between Discernment and Persona in such a context? The component trigrams of these two figures also make up hexagrams number fifty-five, Expansion of Awareness and number fifty-six, Transition. The messages for the superior man in each of these figures also relate to litigation. Why? What do the four hexagrams suggest about the nature of the Work?

周易第二十一卦初九爻详解
初九爻辞
初九。屦校灭趾，无咎。
象曰：屦校灭趾，不行也。
白话文解释
初九：拖着刑具，磨破了脚趾，但没有大的灾难。
《象辞》说：拖着刑具，磨破了脚趾，小惩则可大戒，使之不重犯过错。

北宋易学家邵雍解
凶：得此爻者，宜谨慎行事，以免生祸端。做官的会遭到贬职。

台湾国学大儒傅佩荣解
时运：须防小灾，慎免大患。
财运：谨慎交易，避开木业。
家宅：兴工改造；婚嫁不宜。
身体：足病初发，宜早医治。

初九变卦

  初九爻动变得周易第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

噬嗑卦第一爻，爻辞：初九：屦校灭趾，无咎。爻辞释义
屦：指贯穿。校：木制刑具，指约束。灭：指遮没覆盖到看不见程度。趾脚趾，这里指限制活动。本爻的意思是：戴上脚枷，遮住脚趾，没有灾难。
从卦象上看，初九为阳爻，阳爻居刚位，其位居于下卦震之始，上与九四敌应，有率众闹事、不服管束、图谋不轨的行为。对于这类不守规矩的小人，要加以警戒和防范。
《象》曰：“屦校灭趾”，不行也。

初九：屦校灭趾，无咎。
《象传》曰：屦校灭趾，不行也。
《震》为足，初刚居阳在下，象足；初为《震》之下画，亦象屦。“校”刑具，木校也，加校于屦，即加于足也。“灭”没也，以校之小，仅没其趾，罪小而罚轻也。初阳犹微，用刑亦宽，小惩之，使不复为恶而己，故用刑与受刑，两“无咎”也。《象》曰“不行也”，古人制刑，有小罪则校其趾，禁止其行，使不敢复蹈前非，故曰“不行也”。
【占】　问时运：目下防有小灾，幸无大患，宜慎。
○　问商业：木材交 易，最为不利，余商亦宜谨慎。
○　问家宅：有兴工改造之意，无咎。
○　问疾病：或足患疮疡，或患脚气，症是初发，医治自易。
○　问战征：防有埋伏，宜慎。
○　问婚嫁：不利。
○　问行人：未归。
○　问六甲：生男。恐小儿有脚疾。
【例】　明治二十三年春，友人某来谓曰：今欲合兴一业，请占成否？筮得《噬嗑》之《晋》。
断曰：此卦下卦《震》为木，有动性，上卦《离》为火，其象恰如负薪向火，进必陷难，以勿进为宜。今占初爻，曰“屦校灭趾，无咎”，然虽曰“无咎”，不免小惩。《象传》曰“不行也”，明告以事不可行，宜罢而不复为。
友人闻之曰：今得此占，愈知其不可为也。余所欲为，本非十全之策，当谢绝同人也。尔后友人又来曰：实三人同谋贷金业，若有以株券及公债证书为抵当借金者，返还之际，一依财主之便宜，予以证书，得借主承诺之证书货金，其所抵当公债证书株券等，连即卖却；又以同一方法贷与其金，次第如此，是不须资本，可得大利。若有请返还者，付以低落之株券等，万一事不如意，则隐匿财产，为破产之策。后奸策发露，二人已下狱。《易》理之妙，实可惊叹！

Line-1
Legge: The first line, dynamic, shows one with his feet in the stocks and deprived of his toes. There will be no error.
Wilhelm/Baynes: His feet are fastened in the stocks so that his toes disappear. No blame.
Blofeld: The feet are shackled so that they may not walk -- no error is involved! [This line suggests that extreme firmness would not be culpable at this time.]

Liu: His feet are put in the stocks. It will injure his toes. No blame.
Ritsema/Karcher: Shoes locked-up, submerging the feet. Without fault.
Shaughnessy: Wearing stocks on the feet and with cut off feet; there is no trouble.
Cleary (1): Wearing stocks stopping the feet, there is no blame.
Wu: He wears a pair of shackles, which covers his toes. There is no error.
COMMENTARY
Confucius/Legge: There is no walking to do evil. Wilhelm/Baynes: He cannot walk. Blofeld: This method is used to prevent evil-doers from progressing in their wickedness. Ritsema/Karcher: Not moving indeed.
Cleary (2): Means not acting. Wu: The light punishment warns him not to walk the wrong path again.
The Master said: The inferior man is not ashamed of what is not benevolent, nor does he fear to do what is not righteous. Without the prospect of gain he does not stimulate himself to what is good, nor does he correct himself without being moved. Self-correction, however, in what is small will make him careful in what would be of greater consequence; and this is the happiness of the inferior man. It is said in the I Ching, "His feet are in the stocks, and he is disabled in his toes - there will be no further occasion for blame."
Legge: The first and last lines of the hexagram are undergoing punishment which is inflicted by the other lines. Line one's offense is minor, and he is confined to the stocks to prevent him from making it worse.
NOTES AND PARAPHRASES
Siu: At the outset, the man receives a mild sentence as a warning for a small offense.
Wing: Since this is only your first departure from the right path, only a mild punishment is forthcoming. This should serve the purpose of early Reform.
Editor: To be deprived of one's toes is to be unable to move -- the toes (or feet in some translations) are found in seven hexagrams, and all but one appear in the first line which indicates the beginning of movement. The idea is to nip a bad choice in the bud before it gains momentum. Sometimes the line can refer to circumstances beyond one's control which prevent one from taking an illconsidered or harmful action.

Even the venerable Church Fathers had to admit that evil is not only unavoidable but actually necessary in order to avert a greater evil... Punishment is also an evil and just as much a transgression as crime. It is simply the crime of society against the crime of the individual. And this evil, too, is unavoidable and necessary.
Jung -- Letters
A. You are held fast to prevent mistakes. Comprehension or growth is effected through restricted circumstances.
B. Circumstances impede or prevent action.

周易第二十一卦九二爻详解
六二爻辞
六二。噬肤灭鼻，无咎。
象曰：噬肤灭鼻，乘刚也。
白话文解释
六二：大吃鲜鱼嫩肉，遭受割鼻之刑，但没有大难。
《象辞》说：大吃鲜鱼嫩肉，遭受割鼻之刑，因为六二之爻居于阳爻之上，像人享受非分之福。

北宋易学家邵雍解
平：得此爻者，进退艰难，是非不断，或生暗疾，骨肉有伤。做官的不会顺利，会有所纠结。

台湾国学大儒傅佩荣解
时运：才力尚浅，须借人助。
财运：暂时保存，待价出手。
家宅：老宅不利；婚嫁兴家。
身体：肌肤有病，小心深入。

六二变卦

  六二爻动变得周易第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。

九二爻的哲学含义

噬嗑卦第二爻，爻辞：六二：噬肤灭鼻，无咎。爻辞释义
肤：指连着皮的肥肉。
本爻的意思是：咬食肥肉，鼻子没入，没有灾难。经文意思是：咬肉吃，鼻子陷入肉中，六二身为大夫之位，吃肉时太贪婪了，竟然把鼻子陷到了肉里面。这么吃东-西肯定是显得很不文明。不过只是形象问题，没有什么大的过失，所以没有灾难。由于六二凌驾于初九之上，所以有乘刚的形象。一般来讲，阴乘刚指女夺夫权。这个六二身居偶位为得位，又能够居中，可见还是有道德的。可是其乘驾于初九之上，所以爻辞中描写的吃肉的“贪”，实际上是暗示六二对初九之“贪”。也就是说六二太想控制住初九了。
从卦象上看，六二处于互艮之中，艮是指六二与九四互为艮卦。艮卦是一阳爻在外，二阴爻在内，阳爻是外面的皮，阴爻是皮下的肥肉。艮又为鼻，为黑嘴头动物。肤为带皮的肉、软肉、鲜肉。所以一咬，鼻子就陷下去。人如果这样吃饭，这种吃相很不讲究，很不雅，由此指人在做事时不择手段，不注意方式。
六二这一爻属于阴爻居柔位，虽然得位居中，但是与全卦之中的君爻六五敌应。与一卦之中的最高领导失和，会导致其自身发展不顺，心中怀有怨气，所以在做事时不太注意方式方法。但是由于他凌驾于初九之上，有如是一个施刑之人一样，所以没有灾难。
占得此爻者，你可能对自己的职务或者地位不满，觉得自己不顺，有时就乱发脾气。要注意一下自己说话做事的方式，不要身边有人犯了错误，就大加惩罚，或横加训斥，破口大骂，吹胡子瞪眼，这样有损自己的形象，还起不到教育的作用。要知道，批评是一种艺术，有时你如果想责备某个人时，从效果的角度考虑，不如改为规劝，关切的话题更能深入人心

六二：噬肤灭鼻，无咎。
《象传》曰：噬肤灭鼻，乘刚也。
“肤”者，柔软无骨之肉，噬之甚易，喻狱之易治；“灭鼻”者，喻得情之深。二爻应五，居中得正，是用刑之得其中正也。刑得中正，则罪人易服，虽“噬肤”而“灭鼻”，“无咎”也。互卦艮为鼻，此爻居艮之初，上有互卦之《坎》，以《艮》陷《坎》下，有灭鼻之象。《象传》曰“乘刚也”，乘初之刚，以济其柔，故噬之，而深没其鼻也。
【占】　问时运：目下平平，因才力浅肤，宜乘大力者行事。
○　问商业：现时货物，有辐辏而合之象，不妨深藏待价，乘时出售。吉。
○　问战征：“肤”大也，“鼻”始也，从今伊始，可奏肤功，吉。
○　问家宅：“鼻”为祖，“灭鼻”即灭祖，老宅不利。
○　问疾病：现下邪在肌肤，致恐深入为患。
○　问行人：偕伴而归。
○　问婚嫁：定是兴旺之家，可成。
【例】　明治二十五年十月二十五日，杉浦重刚、菊地熊太郎、三宅雄次郎、志贺重昂、陆实诸学士，会于星罔茶寮，前一夕政府有命，停止《日本新闻》发行，时陆氏为该新闻主笔，问余以解停之期，筮得《噬嗑》之《睽》。
断曰：此卦“颐中有物”之象，噬之粉齑，自得亨也，故曰“噬嗑，亨”。今该新闻纸所载事项，有障害政府，政府停止发行，是其间为事所梗塞也。《噬嗑》之卦，“利用狱”，今六二居下，其罪不重。所谓“噬肤灭鼻”者，如噬美肉，误为热汁伤鼻，象编辑者匆促执笔，触政府之忌讳，被折其鼻也。鼻属金，灭鼻者，为停业而损货财也。下卦为《震》，于数为八，此爻变为《兑》，《兑》数为九，今后八日，或至九日，必可解停。
后八日，果解停。陆氏赠书，报知杉浦氏，感其奇中也。
【例】　亲友某来曰：有一商业，为有望之事，请占其成否并吉凶。筮得《噬嗑》之《睽》。
断曰：此卦口中有物所梗，拟之商业，则为积贮物品之象。占得二爻，是轻 易看过商事，反来意外损失。“噬肤”者，谓肉柔而易噬，“灭鼻”者，为逢着刚强，商家致遭折鼻。故宜仔细留心，慎密从事，可无过也，故曰“噬肤灭鼻，无咎”也。后果如此占。

Line-2
Legge: The second line, magnetic, shows one biting through soft flesh, and going on to bite off the nose. There will be no error.
Wilhelm/Baynes: Bites through tender meat, so that his nose disappears. No blame.
Blofeld: Gnawing flesh so that the nose is hidden in it --no error! [The meaning of this line is not at all obvious. The Chinese additional commentaries take it to mean that we may do a little harm to our own interests but that we shall not deserve blame for what happens.]
Liu: Biting the skin, his nose is cut. No blame.
Ritsema/Karcher: Gnawing flesh, submerging the nose. Without fault.
Shaughnessy: Biting flesh and cutting off the nose; there is no trouble.
Cleary (1): Biting skin, cutting off the nose, etc.
Cleary (2): Biting through the skin, destroying the nose, etc. [This is investigating principle and gradually penetrating.]
Wu: He bites through a skin burying his nose in it, etc. [This makes it easy for him to judge the case like biting through a soft skin …The judgment seems to have cautioned mildly not to over-judge an easy case.]
COMMENTARY
Confucius/Legge: She is mounted on the dynamic first line. Wilhelm/
Baynes: He rests upon a hard line. Blofeld: This is indicated by the position of the line (a yielding one) above a firm one. Ritsema/Karcher: Riding a solid indeed. Cleary (2): Riding on strength. Wu: He is riding on a yang.

Legge: Line two is appropriately magnetic in a central place, therefore her action
should be effective. This is shown by her biting through the soft flesh -- an easy thing. Immediately below, however, is a strong offender represented by the first line. Before he will submit it is necessary to bite off his nose. Punishment is the rule, and it must be continued and increased until the end is secured. Ch'eng-Tzu says: "Being mounted on the dynamic first line means punishing a strong and vehement man, when severity is required, as is denoted by the central position of the line."
NOTES AND PARAPHRASES
Siu: The hardened sinner must be punished severely to secure the desired ends. Although indignation often goes too far in meting out punishment, it may still be just.
Wing: Punishment and retribution come swiftly and thoroughly to the person who continues in wrong behavior. Even though it may seem overly severe, it will effectively bring about Reform. Finally, there is no mistake in this.
Editor: This is an interestingly ambiguous line which admits of more than one interpretation. I have always taken the hexagram as symbolic of the process of differentiation, so the following associations come from that perspective: Bite: To "get your teeth into" something is to get a grip on it, to comprehend it. Flesh:
Meat, food, nourishment -- the raw material, data or experience of the situation at hand. Soft: Easily bitten and penetrated. An easy discrimination. Nose: Intuition, subtle discrimination, as: "I smell a rat.” The various translators indicate that the nose is either injured or buried in the meat, suggesting that the intuitive faculty is damaged or obscured by an overly easy act of mental discrimination. A simplistic comprehension goes too far, but since the idea of "No Blame" is attached to the line this seems to be a natural consequence of the situation. A syllogism might go like this: "Drunk drivers are bad. George is a drunken driver, therefore George is bad.” This is the easy discrimination. The subtle discrimination is that George, normally a modest drinker, was required by his Embassy job to drink toasts with the Russian ambassador and he miscalculated his capacity to hold his liquor. The easy distinction over-rides the subtle one because the offense is serious enough to require a severe punishment. The line can sometimes suggest the squabbles of lawyers, and the differences between the spirit and letter of the law. The world of the soul and the realms of the spirit can only be known to him whose inner senses are awakened to life. The things of the body are seen through the instrumentality of the body, but the things of the soul require the power of spiritual perception.
F. Hartmann -- Paracelsus: Life and Prophecies

A. An oversimplification is better than a total illusion: half-true is better than totally false.
B. Suggests a conclusion based upon simplistic reasoning. You only see the obvious: seek the subtle hidden within the obvious.
C. “There is more to the subject than meets the eye.”

周易第二十一卦九三爻详解详解
六三爻辞
六三。噬腊肉，遇毒。小吝，无咎。
象曰：遇毒，位不当也。
白话文解释
六三：吃腊肉，中毒。碰上了麻烦，但不十分严重。
《象辞》说：中毒，因为六三阴爻居于阳位，像人不称其位。

北宋易学家邵雍解
凶：得此爻者，不易成事，运气不顺，或生心腹之疾，或有惊险。做官的才力不及，有失。

台湾国学大儒傅佩荣解
时运：气运不佳，反遭人怨。
财运：处置不当，反受损失。
家宅：小有不安。
身体：药不对症，幸无大碍。

六三变卦

  六三爻动变得周易第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。

九三爻的哲学含义

噬嗑卦第三爻，爻辞：六三：噬腊肉，遇毒；小吝，无咎。爻辞释义
腊肉：是指肉经腌制后再经过烘烤（或日光下曝晒）的过程所制成的加工品，比鲜肉难咀嚼。在这里喻指事情的难度有所增加。
本爻的意思是：咬食腊肉，遇到有毒的部分。有小的困难，没有灾难。经文意思是：咬腊肉干，却中了毒，小有不顺，没有灾难。六三爻柔爻居于奇位，是不得位，并且又不得中，正好是噬嗑卦上互卦坎卦的下爻，坎为毒，所以有“遇毒”之象。但六三爻又是下互卦艮卦的中爻，遇险而止，所以中毒不深，不会有大的灾难，只是有些小小的忧吝。按现在的话来说就是，吃了发霉的腊肉，及早发现口味不对，没有再往下吃，所以不会对身体造成伤害。
这一爻给人的警示是：追求现实的利益犹如嗑咬有毒的腊肉，很危险，但小心从事，还是可以的。
六三虽在艮卦中，但比六二接近上卦离，离为火，肉发干，故为腊肉。同时，六三、九四、六五组成了坎卦，坎为毒，在这里比喻对现实利益追求的危险
性。
六三以阴爻居刚位，本身位不当，就像不具有施刑的资格，却给别人施刑一样，在实施的过程中像咀嚼坚硬的腊肉一样不顺利，同时还招来了怨毒的反应。
占得此爻者，可能在工作中遇到了难以解决的困难，所以应该小心，以免受到伤害。因为六三阳爻居刚位，有越权或违规之象，所以要检查一下自己的行为是否越权，是否超越了法律和权力的界限。

六三：噬腊肉，遇毒，小吝，无咎。
《象传》曰：遇毒，位不当也。
“腊肉”者，肉中藏骨，难噬之物也。骨藏肉中，人所不察，此爻以阴居阳，外柔内刚，有腊肉之象。干肉历久，噬之有肉败生毒，互卦（三、四、五）为《坎》，《坎》者毒之象。肉毒，如罪人强暴，治之而遇反噬，是可吝也。然用刑非为不当，故虽可吝，吝亦小焉，终无咎也。《象传》曰“位不当也”，柔居阳位，不得其当，故罪人不服，而反遇毒也。
【占】　问时运：目下气运不正，于得意事中，每多失意，或待人而反受人怨，幸无大害。
○　问商业：明明可获利之业，或反有小损，多以处置不得其当。
○　问战征：屯营不得其地，防有小败，宜谨守。
○　问家宅：宅神不安，恐有小灾，宜祷。
○　问疾病：药不对病，幸小病无碍。
○　问行人：因事未归。
○　问六甲：生女。
【例】　友人某来，请占刑事裁判，筮得《噬嗑》之《离》。
断曰：此卦为口中有物，不噬则不通，犹彼我之事，中间被人阻隔，非用力除之，不得调和。今占得六三，曰“噬腊肉，遇毒”，腊肉肉中带骨，坚韧难噬，久则有毒，如犯人刚强难治，久将反噬，未免有“小吝”也。然秉公审断，终得罪状，故曰“无咎”。裁判此案，自当审慎。后果如此占。
【例】　占明治三十年秋丰歉，筮得《噬嗑》之《离》。
断曰：此卦颐中有物之象，占年成丰凶得此卦，尤见适应也。三爻辞曰“噬腊肉，遇毒”。腊肉者，腌干之小兽肉，体具备，腊时既久， 易致生毒，是食物之不洁者也。此卦有雷电交作之象，防七八月间大雨发，损害田谷，秋收不足，谷食缺乏，致人民混食杂粮，或遇毒而致病，谓之“噬腊肉，遇毒”。然今有外国米谷，输入甚便，得以济饥，故曰“小吝，无咎”。
是年八月，果气候不顺，洪水遍发，致米谷缺乏，幸输入外国米，藉以济荒。

Line-3
Legge: The third line, magnetic, shows one gnawing dried flesh, and meeting with what is disagreeable. There will be occasion for some small regret, but no great error.
Wilhelm/Baynes: Bites on old dried meat and strikes something poisonous. Slight humiliation. No blame.
Blofeld: Gnawing dried meat, he was poisoned, but not severely enough to
indispose him for long -- no error! [This line presages trouble through no fault of ours which will not, however, incapacitate us for long.]
Liu: By chewing dried salt meat one gets poisoned. Small humiliation, but no blame.
Ritsema/Karcher: Gnawing seasoned meat. Meeting poison. The small abashed. Without fault.
Shaughnessy: Biting dried meat and meeting with poison; small distress; there is no trouble.
Cleary (1): Biting on dried meat, running into poison. There is a little shame, but no blame.
Wu: He bites dried salted meat and gets an unpleasant aftertaste. There will be slight regret, but no error. [A yin in a yang position makes his judgment hard like biting on dried cured meat. The “unpleasant aftertaste” may suggest he is biting more than he can chew, he faces rowdy offenders, or he has a little rough time. But he makes no error.]
COMMENTARY
Confucius/Legge: She meets with what is disagreeable and hurtful -- her position is not the proper one for her. Wilhelm/Baynes: The place is not the appropriate one. Blofeld: His being poisoned is indicated by the unsuitable

position of this line. Ritsema/Karcher: Situation not appropriate indeed. Wu: His position is improper.
Legge: Line three is magnetic in a dynamic place. Her action will be ineffective, and is symbolized by gnawing through tough meat only to taste something rancid. Since punishment is the rule in this hexagram, the auspice is not all bad.
NOTES AND PARAPHRASES
Siu: The man lacks sufficient power and authority and the culprit does not submit to him. It is like biting through old dried meat and coming upon something poisonous. Some humiliation results but no blame.
Wing: You lack sufficient power and authority to bring about Reform. Your attempts meet with indifference, and you may feel humiliated at your ineffective actions. Yet Reform is necessary, and therefore your endeavors are justified.
Editor: In his commentary Wilhelm emphasizes that "the matter at issue is an old one.” A magnetic line in a dynamic place suggests weakness or passivity which is unable to deal very effectively with a long-standing problem. Implicit also is the idea of confronting something disagreeable within one's own psyche. For there are very many kinds of evil which formed the delight of his former life, that is of the old life. These evils cannot all be subdued at once and together; for they cleave tenaciously, since they have been inrooted in the parents for many ages back, and are therefore innate in man, and are confirmed by actual evils from himself from infancy.
Swedenborg -- Arcana Coelestia
A. You seem impotent in coming to grips with an old issue. Recognition and acceptance of this are the first steps toward initiating needed reforms.

周易第二十一卦九四爻详解详解
九四爻辞
九四。噬干胏，得金矢。利艰贞，吉。
象曰：利艰贞吉，未光也。
白话文解释
九四：啃吃骨头，发现骨头中有金属箭头。卜问艰难之事，结果是吉利的。
《象辞》说：卜问艰难之事，结果是吉利的，但目前仍处于艰难之中，尚未进入光明之境。

北宋易学家邵雍解
吉：得此爻者，经商必获利。做官的会升迁，读书人会成名。

台湾国学大儒傅佩荣解
时运：改旧促新，万事皆吉。
财运：小本大利，自然可喜。
家宅：保家有道；婚嫁勤俭。
身体：难治之症，宜多调养。

九四变卦

  九四爻动变得周易第27卦：山雷颐。这个卦是异卦（下震上艮）相叠。震为雷，艮为山。山在上而雷在下，外实内虚。春暖万物养育，依时养贤育民。阳实阴虚，实者养人，虚者为人养。自食其力。

九四爻的哲学含义

噬嗑第四爻，爻辞：九四：噬干胏，得金矢；利艰贞，吉。爻辞释义
干胏：这里指带骨头的干肉。金矢：指金属箭头。
本爻的意思是：咬食带骨头的干肉，得到了金属箭头。有利于在艰难中坚守正道，其结果是吉利的。
经文意思是：吃骨头上的干肉，得到铜箭头，利于在艰难中持守正道，吉祥。象辞意思是：在艰难中守正道，是因为还没有进入光明的境地。
九四爻在噬嗑卦中，就相当于口中所咬的硬物，就像一根骨头，所以爻辞中时更是指骨头上的干肉。
从卦象上看，九四属于阳爻居于柔位，具有刚健、勇猛的特征，也有谦卑柔顺的品质，可以说是刚柔相济。九四属于近君大臣，但是君位上的是六五，属于阴爻居于君位，才质柔弱，对九四有很大的依赖性，治国的大部分重任、硬骨头，要由九四来负责。九四处于互坎〔六三、九四、六五）中，坎代表着艰难险阻。九四要靠坚守正道来战胜艰险，虽然很难，但是会有意外的收获。古代的肉都是射杀动物得来的，可能射杀时金属箭头留在了上面。九四会有意外的收获，就有如在吃肉时，得到了金属的箭头一样。
本爻给人的启示是，在艰难的处境之中，只要你内心正直，意志坚强，努力去克服困难，虽然这种“带骨头的干肉”很难啃，但是你要不放弃，坚持去做，会有所收获的。
古代人们经常可以吃到打猎的野味，所以从肉中吃出箭头本是一件平常的事情。不过在这里是指有意外的收获。也就是说在艰苦的生活中能够坚守正道，会获得吉祥。

九四：噬乾胏，得金矢，利艰贞，吉。
《象传》曰：利艰贞，吉，未光也。
“乾胏”，干肉之有骨者也，其坚至矣。坚以象九四之刚；肉柔骨坚，以象九四之阳居阴位。四刚在中，其治狱，必合初上两刚而并治。初刚一画为《乾》，《乾》为金，故初有金象；上刚一画属离，《离》为矢，故上有矢象。四近比五，为治狱之大吏，初上皆从之，故曰“得金矢”。金刚矢直，刚与直，为治狱之要道，九四得之，有何狱之不可治也！故乾胏虽坚韧，不难噬，犹言罪人虽强悍，不患不服矣。在四以柔居刚，刚或过严，故利用艰；柔或过宽，故利用贞，艰且贞，则吉矣。六爻中独四称吉。《象传》曰“未光也”，谓治狱则吉，而四居《离》之初，高明犹微，故曰“未光也”。
【占】　问时运：目下改旧从新，正当盛运，万事皆吉。
○　问商业：譬如食肉得金，有利过于本之象，大吉。
○　问家宅：家业素丰，安不忘危，常不忘变是保家要道，吉。
○　问战征：能获敌粮饷，获敌弓矢，无坚不摧，所向皆利。但胜时，更宜谨慎为吉。
○　问婚嫁：以勤俭之家，吉。
○　问产生：此症非易治，须谨慎调养，吉。
○　问六甲：生男。
○　问行人：在外得利，尚未归也。
【例】　相识某，因商业上生一大纷议，请占其结果如何。筮得《噬嗑》之《颐》。
断曰：此卦有隔绝被我于中，谋攫大利者，首当用力除去其害。今占得四爻，曰“噬乾胏”，乾胏坚韧难噬，知其人必刚暴难治。曰“得金矢”，金矢贵重之品，想所以争讼者，即在此贵重之金矢也。就金矢取象，金刚象，矢直象，必得一刚直之人，方能判决。然处置甚难，非一时可了，故曰“利艰贞”。始终忍耐，虽多纷议，自然归结，可勿劳心也。后果如此占。

Line-4
Legge: The fourth line, dynamic, shows one gnawing the flesh dried on the bone, and getting the pledges of money and arrows. It will be advantageous for him to
realize the difficulty of his task and be firm -- in which case there will be good fortune.
Wilhelm/Baynes: Bites on dried gristly meat. Receives metal arrows. It furthers one to be mindful of difficulties and to be persevering. Good fortune.
Blofeld: Gnawing dried meat on the bone, he found a metal arrow-head
embedded in it -- remaining determined in spite of difficulties will bring good fortune!

Liu: By chewing on dried gristle one gains golden arrows. Firmness and hard work benefit. Good fortune.
Ritsema/Karcher: Gnawing parched meat-bones. Acquiring a metallic arrow.
Harvesting: drudgery, Trial. Significant.
Shaughnessy: Biting dry preserved meat, and getting a metal arrowhead; determination about difficulty is auspicious.
Cleary (1): Biting bony dried meat, one gets the wherewithal to proceed. It is beneficial to work hard and be upright: this leads to good results.
Wu: He bites dried bony meat and gets a golden arrow. There will be good fortune if he realizes the advantage of being firm in a difficult time. [With inference (Sic) to what he is biting, he also has a hard time reaching his verdict… The Confucian Commentary is somewhat critical of his ability.]
COMMENTARY
Confucius/Legge: His light has not yet been sufficiently displayed.
Wilhelm/Baynes: He does not yet give light. Blofeld: However, no ray of the good fortune here indicated is visible as yet. [Whatever good fortune is on its way to us is not visible as yet. In other words, the situation looks more gloomy than it is, so we must follow our course with firmness.] Ritsema/Karcher:
Not yet shining indeed. Wu: Because he has not shown brilliance.
Legge: Of old in a civil case, both parties brought to the court an arrow in testimony of their rectitude, after which they were heard. In a criminal case they in the same way each deposited thirty pounds of gold, or some other metal. The fourth-line judge who receives these pledges is responsible for "gnawing through” a difficult case and rendering a just verdict. Though dynamic, he is in a magnetic place, and hence the cautionary warning. "His light has not been sufficiently displayed" means that there is still something for him to do. He has to realize the difficulty of his position and be firm.
Anthony: Here we begin to see success in our effort to punish: the other person begins to relate to us correctly. But, this is only a first step; we must avoid the temptation to rush back to a comfortable and careless relationship that would collapse our work. Our tendency is either to be steeled in perseverance or relaxed in an easy relationship with others. If we can, instead, be neutral and persevering, be neither soft nor hard, but open, cautious and careful, we will “bite through” the obstacles to a correct fellowship with others.
NOTES AND PARAPHRASES
Siu: Great obstacles in the form of strong opponents require the man to make difficult judgments. All goes well if he cautiously perseveres.

Wing: The task facing you is indeed difficult. That which you must overcome is in a powerful position. Be firm and persevering once you begin. Good results come only by being alert and exercising continuous effort.
Editor: The fourth yang line is the object being gnawed in the pictorial
symbolism of the hexagram. Flesh: Meat, food, nourishment -- the raw material, data or experience of the situation. Dried: Tough, hard to chew and digest -difficult to differentiate, sort-out or comprehend. Metal: Metal usually
symbolizes the mental faculties -- intellect, discernment, etc. It can also refer to allied components of the psyche, such as the will, as in: "He has a will of iron.”
Arrow: The arrow has associations similar to the sword -- the discriminating function. To shoot an arrow into the heart of the matter is to pierce its essence, to comprehend it completely. Light: (From Confucian commentary): Clarity, comprehension, understanding. Overall, the implication is that you are not yet clear-minded enough to deal decisively with the situation at hand. Jung's development of new symbolic categories can be compared with a similar approach initiated by the modern physicist. In both cases the subject matter defies comprehension in accustomed rational categories; hence symbolic "working models" or working hypotheses, such as the archetype or the atom, had to be set up in order to describe as adequately as possible the way an otherwise indescribable unknown acts in the world of matter.
E.C. Whitmont -- The Symbolic Quest
A. Although you do not understand the situation completely, in dealing with it you will receive the insights needed for its resolution. Proceed with the awareness of difficulty.
B. The answer is implicit within the question.
C. Figure it out for yourself.

周易第二十一卦九五爻详解详解
六五爻辞
六五。噬干肉，得黄金。贞厉，无咎。
象曰：贞厉无咎，得当也。
白话文解释
六五：吃干肉，发现金属箭头。卜问得危险之兆，但最终可以无灾祸。
《象辞》说：卜问得危险之兆，但最终可以无灾祸，因为六五之爻居上卦中位，位象得当，可以化险为夷。

北宋易学家邵雍解
吉：得此爻者，行好运，有病的会痊愈，有冤的会昭雪，读书人进取成名，做官的会剪除小人。

台湾国学大儒傅佩荣解
时运：正当行运，无不如意。
财运：上品货物，自然得利。
家宅：方位合宜。
身体：忌食肉类，小心调养。

六五变卦

  六五爻动变得周易第25卦：天雷无妄。这个卦是异卦（下震上乾）相叠。乾为天为刚为健；震为雷为刚为动。动而健，刚阳盛，人心振奋，必有所得，但唯循纯正，不可妄行。无妄必有获，必可致福。

九五爻的哲学含义

噬嗑第五爻，爻辞：六五，噬干肉，得黄金；贞厉，无咎。爻辞释义
本爻的意思是：咬食干肉，获得黄金。只要坚守正道，虽有危险，但没有灾。
象辞意思是：守正道没有灾难，是因为六五所处的位置得当。
身为九五之尊的天子也吃肉干，说明能够与天下臣民共同节俭，能够这样简朴地生活，自然国库就充实，所以“得黄金”。鲜肉不吃而吃肉干，这说明节省。为什么这么说呢？因为在远古时代，人们是以鲜肉为美的，一般是捕杀到猎物后便进行烹煮食用。可是后来，捕获的猎物多了，吃不了，便有剩下的余肉。这些肉有的腐烂掉了，有的被风吹干还可以食用。于是人类逐渐掌握了保存鲜肉的技术。一个君王以身作则，饮食节俭，自然会使百姓也跟着节俭起
来。这样社会财富才能得到积蓄。这其实是盛世中极其重要的一种治理手段。
爻辞：六五，噬干肉，得黄金；贞厉，无咎。人生启示
从卦象上看，六五以柔爻居于刚位，刚柔相济。又居于中位，能持守中道。
其所面临的困难更大了，已经不是“肥肉”“腊肉”了，而是“干肉”了。在这种情况下，六五能坚守正道，去克服困难，坚决地除掉奸佞，获得了他人的信服。六五常怀危惧之心，防患于未然，这样自然就减少了灾祸，而且得到了意外的收获。
占得此爻者，应该学习九五的这种精神，虽然身处险阻之中，也可以顺利渡。

六五：噬乾肉，得黄金，贞厉，无咎。
《象传》曰：贞厉，无咎，得当也。
“噬乾肉”者，喻肉之无骨 易噬。“得黄金”者，黄为正，取正中也；金为刚物，取坚刚也。此爻备刚明之德，尊居五位，即断狱之君也。乾肉为肉已干，狱而至于人君亲决，亦必狱之已成者，罪虽已定，而人君犹有罪疑惟轻之意，故曰“贞厉”。如是而用刑，复何有咎？《象传》曰“得当也”，谓能以柔用刚，守正虑危，治狱之道，得其当也。
【占】　问时运：运正得时，所求所谋，无不如意，吉。
○　问商业：所贩运货物，皆是上品，干净完美，大得利益；不特一时，此业可保长久。吉。
○　问家宅：方位得当，大利。
○　问战征：主敌城柔弱易攻，吉。
○　问疾病：肉食宣忌，久亦可危，须谨慎调摄。
○　问行人：正获利归来。
○　问六甲：生男。
○　问失物：即得。
【例】　占明治二十二年之米作，筮得《噬嗑》之《无妄》。
断曰：《杂卦传》曰：“噬嗑食也”；《象传》曰：“颐中有物曰噬嗑，噬嗑而亨”，此卦辞皆关食物者也。此卦雷在下，电在上，互卦四爻为七八月，防有洪水。今占得五爻，为丰作之兆也。爻辞曰“噬乾肉”，干肉可藏，新谷登场，纳之仓廪，亦取藏也。曰“得黄金”，稻得黄熟时，称日遍野黄金，米粒称曰金粒、玉粒，盖言丰也。年丰谷熟，贩运者广，米价未必低落，农民既得十分收获，又得高价出卖，亦谓之得黄金也。
果至七八月间多雨，二三县虽有被水惨状，全国概得十分丰登，米价颇贵，知《易》理之精妙，不可测度。顷日会某贵显，谈及此占，贵显感叹不措。
【例】　明治二十七年十二月，我海陆军在清国山东省威海卫，清国军舰据要地防御，我军舰在港外，炮击不得其宜。是月二十日，余偶会土方宫内大臣于汽车中，大臣问余以威海卫战况，余筮得《噬嗑》之《无妄》。
断曰：此卦为“颐中有物”之象，今清兵因过日之败，退守僻地，我海陆兵包围清国海军，犹颐中有物也。今占得五爻，战机正熟，击敌之坚，可有意外之获也，谓之“噬乾肉，得黄金”。虽所行危险，可保无害，谓之“贞厉，无咎”也。后果伊东海军中将，以水雷艇击破铁索，侵入港内，击沉定远等数军舰，敌将丁汝昌以下自杀，镇远等军舰，悉归我有。

Line-5
Legge: The fifth line, magnetic, shows one gnawing at dried flesh, and finding the yellow gold. Let her be firm and correct, realizing the peril of her position. There will be no error.
Wilhelm/Baynes: Bites on dried lean meat. Receives yellow gold. Perseveringly aware of danger. No blame.
Blofeld: While gnawing dried meat, he encountered a piece of gold embedded
in it -- unwavering determination now will bring down trouble, but no error is

involved. [If we persist with our plans, trouble will arise; the only comfort we can take is that we shall not be to blame for it.]
Liu: By chewing the dried meat one gains gold. To continue is dangerous. No blame.
Ritsema/Karcher: Gnawing parched meat. Acquiring yellow metal. Trial: adversity. Without fault.
Shaughnessy: Biting dry meat and meeting with poison; determination is dangerous; there is no trouble.
Cleary (2): Biting dry meat, finding gold, if one is upright and diligent there will be no blame.
Wu: He bites dried meat and gets yellow gold. He will have no error if he remains perseverant in such a critical situation. [What he bites suggests he still has a hard time simply because he is not strong-minded. A softhearted person vested with the authority of a judge should be perseverant in impartiality.]
COMMENTARY
Confucius/Legge: She will possess every quality appropriate to her position and task. Wilhelm/Baynes: She has found what is appropriate. Blofeld: That we shall not be to blame for the trouble is indicated by the suitable position of this line. Ritsema/Karcher: Acquiring the appropriate indeed. Cleary (2): This is finding what is appropriate. Wu: Because he acts properly.
Legge: The fifth line represents the ruler and judge. As it is a magnetic line, she will be disposed to leniency, and her judgments will be correct. This is shown by her finding the "yellow metal." (Yellow is one of the five "correct" colors.) The position is in the center, but because the line is magnetic, a caution is given, as under the previous line.
Anthony: We would like to be lenient, but our job is to be impartial. To accept an alliance merely because the other person wants it, while they are not firmly committed to being correct, would be wrong. They must realize, through their own perception, that correctness is the only path to an alliance, and that spiritual growth is the source of unity that endures.
NOTES AND PARAPHRASES
Siu: A clear-cut case meets with difficulty because of a tendency to be lenient. The man must be as true as gold and as impartial as the mean.

Wing: Even though there are few alternatives, a decision is difficult to make. Once you choose the course you will take, do not waver from your decision. Remain aware of the dangers and in this way you will surmount them.
Editor: Flesh: Meat, food, nourishment -- the raw material, data or experience
of the situation at hand. Dried: Tough, difficult to chew and digest -- difficult to sort out, comprehend or accept as true. Yellow: Color of the mean, of the sun -suggests wisdom which comes from clarity, balanced perception. Gold: The supreme treasure, Divine Intelligence, truth. When a man sins, good and evil are intermingled. A legal opinion is a clear separation between the permitted and the forbidden, the clean and the unclean. When you study religious law, good is once again separated from the evil and the sin is rectified.
Rabbi Nachman of Breslov
A. Sorting out a complex issue involves difficulty, but success is possible -- you have the resources to comprehend the matter.
B. Success lies in making a hard choice.

周易第二十一卦上九爻详解详解
上九爻辞
上九。何校灭耳，凶。
象曰：何校灭耳，聪不明也。
白话文解释
上九：肩上扛着大枷，磨破了耳朵，凶险。
《象辞》说：肩上杠着大枷，磨破了耳朵，因为其人不听劝阻，触犯了刑律。

北宋易学家邵雍解
凶：得此爻者，须防争诉，不良者，耳目不明，血气不顺，或有生命之忧。做官的须防止小人的谗言而遭致贬职。

台湾国学大儒傅佩荣解
时运：柔和处世，可保无虞。
财运：得利即止，可无大损。
家宅：须防意外。
身体：眼耳之疾；保养头部。

上九变卦

  上九爻动变得周易第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。

上九爻的哲学含义

噬嗑第六爻，爻辞：上九：何校灭耳，凶。爻辞释义
何：为“荷”，担负之意。校：木制刑具，指约束。灭：指遮住。
本爻的意思是：肩负重枷，遮住耳朵，有凶险。
经文意思是：带着枷锁，遮住了耳朵，凶险。
上九肩上杠着沉重的大枷锁，这是为了给众人看的，让众人引以为戒，不要像这个人一样犯法。只有重刑犯才会戴枷锁，戴上枷锁主要是为了警示后人，而不是为了让犯人改正，因为这种犯人示众之后就该斩首了，所以凶险。这个上九怎么会得到这样的下场呢？象辞给出了答案：“聪不明也。”也就是说这个人耳不聪、眼不明，所以导致现在的下场。他为什么眼不明？因为他没有看到当前的形势。当前的形势正在惩治坏人坏事，奖励好人好事，结果他继续从事罪恶活动，结果罪过越来越大，走到了今天。他虽然长着耳朵，但是却没有大用处。所以顽固不化，最终犯了大罪，被戴上枷锁，游街示众，午门问斩，成为儆示民众守法的典型。
上九：何校灭耳，凶。人生启示
《象》曰：“何校灭耳”，聪不明也。
这指出了为何从初九的“屦校”到了“何校”，枷锁在脚上到了在肩上，严重程度已到极点，是“聪不明也”，这是因为不听劝告，不能改恶从善，太不聪明了，结果受了这样的重刑。
从卦象上看，上九居离卦终位，又在互坎〔六三、九四、六五）之上，而离代表目，坎代表耳，由此可见遮住了耳目。自己不聪不明，不听劝告，所以才使得刑具在肩。
占得此爻者，如果你在做事时，有朋友来劝谏，而你听不进朋友的忠告，一意孤行，去做没有把握的事，你将很快陷入内外交困的处境。

上九：何校灭耳，凶。
《象传》曰：何校灭耳，聪不明也。
上居极位，在五之上，为《离》上画，刚明过盛。“校”，木校，刑具也。初阳在下，故校在足；上阳在上，故校在首。“何校灭耳”，校之厚，知刑之酷也。治狱之道，与其失人，不如失出，宜以钦恤为心。上九刚强自用，重刑示威，安能无凶乎？故曰“凶”。《象传》曰“聪不明也”，谓讼之听，全在于聪，刚而不中，失其聪，即失其明，故曰“聪不明也”。
【占】　问时运：目下大运已终，能以柔和处世，可保无虑，若任用强，难免凶矣。
○　问商业：得利即止，不可过贪，斯无大损。
○　问家宅：防有意外之灾凶。
○　问战征：切勿前进，前进必凶。
○　问疾病：或耳鸣耳聋，或项上生毒，凶。
○　问六甲：生男，防有聋耳之疾。
【例】　东京曲街酒店主人某，家业上夙操苦心，顷日忽然不理事务。一日午前出家，日暮未归，家人寻之，不得踪迹。时平川町盲人铃木孝伯，尝就余学《 易》，家人因请占卜，孝伯筮得《噬嗑》之《震》。
孝伯断曰：此卦内为《震》雷，外为《离》火，南离方也，趋街之南。雷火发动者，蒸气车也。占得上爻，其辞曰“何校灭耳，凶”，以此推之，恐主人触蒸气车，有灭耳而死之象也。
闻者皆惊，或犹未信，既而夜十时，爱宕下警察署急召唤家人，告以主人铁道上横死之事，验之果首耳俱裂。至是皆敬服《易》理之妙。余闻之，喜孝伯判断酷似余言，故附记之。
【例】　明治三十二年四月，某贵绅妻，初有孕，至临月，逾期未产。为占其分娩，用《易》筮，得《噬嗑》之《震》。
断曰：《噬嗑》之卦，二阳在上下，一阳在三阴之间，即妊娠之象。今占分娩，见有灭耳之辞，是胎儿肥大，难于生产，恐相轧而伤其耳也。
后果此妇临褥，久不得产，医师见产妇不堪，将施行截开，渐而分娩。盖因儿肥大，为产门所阻，致耳受伤，因以硝酸银灼之，疗其伤也。儿虽不至“灭耳”，其受伤也确矣。

Line-6
Legge: The sixth line, dynamic, shows one wearing the cangue, and deprived of his ears. There will be evil.
Wilhelm/Baynes: His neck is fastened in the wooden cangue, so that his ears disappear. Misfortune.
Blofeld: He wears a wooden cangue which hides his ears -- misfortune!
Liu: His neck is put in the wooden collar. His ear is injured. Misfortune.
Ritsema/Karcher: Wherefore locking-up submerging the ears? Pitfall.
Shaughnessy: Carrying a cangue on the shoulders and with a cut-off ear; inauspicious.
Cleary (2): Wearing a cangue destroying the ears is unfortunate.
Wu: He wears a cangue that covers his ears. There will be foreboding.
COMMENTARY
Confucius/Legge: He wears the cangue and is deprived of his ears -- he hears, but will not understand. Wilhelm/Baynes: He does not hear clearly. Blofeld:

This implies dullness of hearing or intellect. [This suggests that, for the present, we should not put much trust in our own judgment.] Ritsema/Karcher: Understanding not brightened indeed. Cleary (2): Means not listening clearly.
Wu: Because he hears, but does not heed.
From the Great Treatise: If acts of goodness be not accumulated, they are not sufficient to give its finish to one's name; if acts of evil be not accumulated, they are not sufficient to destroy one's life. The inferior man thinks that small acts of goodness are of no benefit, and does not do them; and that small deeds of evil do no harm, and does not abstain from them. Hence his wickedness becomes great till it cannot be pardoned. This is what the I Ching says, "He wears the cangue and his ears are destroyed: there will be evil."
Legge: The action of the hexagram has passed, and here we have one still persisting in wrongdoing. He is a strong criminal, wearing the cangue and deaf to counsel. Of course the auspice is evil.
NOTES AND PARAPHRASES
Siu: The man is deaf to repeated warnings. Evil accumulates, as he thinks, "Small sins do no harm.” His guilt grows until it cannot be pardoned.
Wing: A person who cannot recognize his own shortcomings will drift farther and farther from the path. A person who is no longer on the path cannot understand the warnings of others. The original text states: "There will be evil.”
Editor: Webster's Third New International Dictionary defines "Cangue" as: "A wooden collar three or four feet square used in oriental countries for confining the neck and sometimes also the hands for punishment.” It is a more severe analogue of the stocks mentioned in the first line of the hexagram. He who rejects discipline despises his own self; he who listens to correction wins discernment.
Proverbs 15: 32
A. You haven't gotten the message and must suffer the consequences of your lack of comprehension.
B. "Deaf to counsel." Stubborn illusions prevent you from making a connection.
June 25, 2001, 4/23/06