Hexagram 43 · 泽天夬

夬卦原文
夬。扬于王庭，孚号，有厉。告自邑，不利即戎，利有攸往。

象曰：泽上于天，夬。君子以施禄及下，居德则忌。

白话文解释
夬卦：王庭里正跳舞作乐。有人呼告：“有敌人来犯。”邑中传来命令：“出击不利，要严阵以待。”筮遇此爻，出外旅行则吉利。
《象辞》说：本卦上卦为兑，兑为泽；下卦为乾，乾为天，可见泽水上涨，浇灌大地，是夬卦的卦象。君子观此卦象，从而泽惠下施，不敢居功自傲，并以此为忌。
《断易天机》解
夬卦兑上乾下，为坤宫五世卦。此卦中的夬为决断、决裂，象征会有危险之事，利有攸往，往前有利。

北宋易学家邵雍解
排除决去，必须刚断；始吉终凶，谨慎自重。
得此卦者，大运将过，困难将至，宜提高警惕，谨言慎行。

台湾国学大儒傅佩荣解
时运：气运过盛，散财为吉。
财运：利己利人，财散人聚。
家宅：须防水患；婚姻不成。
身体：调养气息。

传统解卦
这个卦是异卦（下乾上兑）相叠。乾为天为健；兑为泽为悦。泽气上升，决注成雨，雨施大地，滋润万物。五阳去一阴，去之不难，决（去之意）即可，故名为夬（guài），夬即决。
大象：泽水积满而泛滥成灾，滔天之势。又五阳爻之盛势必除去唯一阴爻，故一阴孤立。
运势：目前虽吉，但困难及变动正在蕴酿中，宜提高警觉，忌骄傲，防口舌是非。
事业：处在兴盛阶段，但已孕育着普遍的危险。务必施恩泽给他人，勿居功自傲，主动团结他人，不干冒险的事。时时提高警惕，防止小人的破坏。但不可莽撞，应持和缓的手段去决断小人，避免过犹不及。
经商：市场正在走向衰落的状态，不宜大量活动，随时注意转向。开拓新领域时，加强同他人的合作。但务必充分注意别有用心的奸诈小人趁机捣乱和破坏。
求名：虚心求教，充实自身实力。但应量力而行，不可盲目自大，更不可同小人合流，图虚名而败坏事业。
婚恋：防止上介绍人的当，也应注意对方的目的。
决策：性格矛盾，往往表面刚强而内心虚弱，在关键的时刻，败坏事业。虚心听取他人劝告，切勿鲁莽，多谋深思，用柔和的态度待人处世。

第四十三卦的哲学含义

夬卦卦象，泽天夬卦的象征意义
夬卦，这个卦是异卦相叠，下卦为乾，上卦为兑。乾为天、为健；兑为泽、为悦。泽气上升，决注成雨，雨施大地，滋润万物。“五阳去一阴，去之不难，决即可，故名为夬（即又），夬即决。
夬卦位于益卦之后，《序卦》中说：“益而不已必决，故受之以夬。夬者，决也。”这就是说，如果一直增益下去，最后一定会溃决。
《象》中这样解释本卦：泽上于天，夬；君子以施禄及下，居德则忌。这里指出：夬卦的卦象是乾（天）下兑（泽）上，为湖水蒸发上天，即将化为雨倾注而下之表象，以此象征决断。君子从中得一启迪：应该自觉地向下层民众广施恩德，否则如果高高在上，不施恩德，就会遭到忌恨。
夬卦象征决断，属于上上卦。象曰：蜘蛛脱网赛天军，粘住游蜂翅翎毛，幸有大风吹破网，脱离灾难又逍遥。

43.泽天夬(䷪)-高岛易断
《序卦传》曰：“益而不已必决，故受之以夬。夬者，决也。”夫物未有增益盈满而不溃决者，夬所以继《益》也。《夬》与《剥》反，《剥》以五阴剥一阳，阳几于尽，《剥》者，削也，其心险，故其《剥》也深而刻；夬以五阳决一阴，阴几于尽，“夬者，决也”，其气刚，故其决公而明。卦体《乾》下《兑》上，泽在天上，有决而欲下之势，故名其卦曰《夬》。
夬：扬于王庭，孚号，有厉，吉。告自邑，不利即戎，利有攸往。
▲　篆书夬
《夬》，五阳方长，孤阴垂尽，《兑》在《乾》上，是一阴处群阳之上，其势足以压制群阳，群阳虽盛，不敢以造次求夬。《乾》为王，《兑》为口，“扬于王庭”，是声明小人之奸状，宣扬于王庭之上。“孚号”者，五刚合志，众口同声，呼号其侣，以决一阴。“有厉”者，譬如履虎咥人，时切危惧，故厉。《兑》二动为《震》，《震》为告，《兑》上本《坤》，《坤》为邑，告邑，告《坤》也。《坤》势至《兑》已孤，告《坤》者欲其一变从《乾》，去邪就正，归为君子。若恃此一阴，与五阳相抗，则疑阳必战，“其血玄黄”，不利孰甚焉！故曰“不利即戎”。《乾》为健行，《乾》阳刚直，不为难阻，刚德日进，斯阴邪日退，故曰“利有攸往”。
《 彖传》曰：夬，决也，刚决柔也。健而说，决而和。扬于王庭，柔乘五刚也。孚号有厉，其危则光也。告自邑，不利即戎，所尚乃穷也。利有攸往，刚长乃终也。
《兑》泽《乾》天，《兑》为附决，决之文，从《夬》，故夬取义于决。一柔五刚，合而为夬，是谓之“刚决柔”也。《乾》健《兑》悦，《乾》健而决，《兑》悦而和，是谓之决而悦。五阳在下，以下夬上，不明其罪，不足以正其辜，故必声罪致讨，显然扬布于君廷，以示公正而无私曲也。“孚”者，信也；“号”者，号令也；“厉”者，危也。秉《乾》之信，号召群阳，共力一决。《夬》《履》易位，《履》五曰“夬履，贞厉”，谓怀此危厉，乃能履之而“不疚”。《履》《彖传》曰“光明也”，故《夬》《彖传》曰“其危乃光也”。“告”，告诫也，阴居上位，必有采地，“邑”，即阴之邑也。“告自邑”，谓诫之用劝，使之自退，告而不退，则继之用威，必将群起而攻之，是“即戎”也。以一抗五，势必不利。“尚”，加也，谓阴虽加于五阳之上，至此而阴乃穷矣，不利在阴，利在于阳。阳刚齐进，以夬一阴，是去恶务尽，往何不利？柔消刚长，故曰“刚长乃终也”。盖君子之去小人，深虑熟计，不敢轻用其夬，必先告以文德，不得已而后出以武功。视小人之害君子，残忍苛刻，其用心迥不同也。
以此卦拟人事，阳正而阴邪，刚直而柔曲。人事与国事，虽分大小，而害则一也。一在治家，奸邪固足兆祸，群邪竞进，其家必亡，即或间容一奸，似可无害，不知遗孽之萌，由此渐滋，其终遂致蔓延而不可去。一在交友，偏僻固足招损，朋比皆奸，其隙必深，即或偶与往来，亦尝思避，不知既入其党，因之坠名，其终必至牵连而不可解。譬如群鸟之中畜一鸇，而群鸟皆被其噬；譬如百谷之中，留一秕，而百谷咸受其害。君子处此，不敢以邪势之孤，而宽意容之，亦不敢以邪势之孤，而轻心除之，必为之声明其罪，宣告大众，昭示信义，号召群阳，其事虽危，其道乃光。而犹不欲急切用猛，有失忠厚之道，故必就其家而告之，诏以去邪归正，勿终“迷复”，如其不从，则兴众用强，势所不免。然不利在彼，而利终在我，一阴势衰，众阳力盛，所往故无不利也。去恶如去草，务绝其根，不使复萌，一阴虽微，务尽夬之，斯阴尽灭，而阳得尽长矣，如是而《夬》之事乃终。法此卦义以处人事，斯阴消而家道正，邪去而交道善，凡起居动静，一以崇正黜邪为主，而人事全矣。
以此卦拟国家，就卦体而言，五阳为五君子，秉《乾》阳之德，刚方中正，群贤在位，不可谓非国家之福也；独惜首居上位者，为阴险奸邪之小人，如汉献帝朝之有曹操，宋高宗时之有秦桧。方其初，在奸臣亦尝屈己下贤，罗致群才，以收人望，而在正人君子，必不受其牢笼，务欲削除奸恶，以清朝政。或奏牍以辨奸，或奉诏以除乱，计谋不密，反致斥为罪臣，目为朋党，古来忠臣杰士，由兹罹祸者不乏其人，是皆未详审夫夬卦之义者。
《夬》之卦体上《兑》下《乾》，五阳在下，一阴在上；《夬》之卦义，合此五阳，以《夬》一阴。《象》曰“泽上于天，夬”，意将决此天上之水，使至下流，《夬》之不慎，势必洪水滔天，则一阴未去，五阳反传。所称“刚”者阳也，“柔”者阴也，“健而悦”，健而不专用其健也；“夬而和”，决而不遽施其决也，其审慎周详为何如乎！“扬于王庭”，所谓声罪致讨也；“孚号有厉”，所谓“夕惕厉”也，其深虑熟计为何如乎！然犹不欲直行力争也，嫉恶纵严，而劝善犹殷，必先进而告之曰：欢兜共工，圣世必流，恶来飞廉，盛朝见戮，毋恃高爵，宜早投诚，从则复其官，不从戮于社，利与不利，请自择焉！盖所谓“告自邑，不利即戎，所尚乃穷也”。吾侪同志，黜邪崇正，以光朝政，以肃官方，志在必往，以终乃事，是所谓“利有攸往，刚长乃终也”。
自来小人之害君子也，穷凶极恶，无所不至，而君子之待小人也，每以姑息宽容，反受其祸。《 彖传》所云“刚长乃终”者，以示后世除恶务尽之道也。《观》六爻无一吉辞，多以凶咎为戒，所以痛绝小人，亦即以申警君子。《履》之一阴，目之为虎，盖君子之防小人，无异防虎也，不则即为所咥矣。《彖》所谓“健而悦，夬而和”，夬阴之旨，其在斯乎！
通观此卦，五阳一阴之卦凡四，《履》、《夬》、《姤》、《小畜》是也。《姤》、《小畜》，一阴属《巽》，《夬》、《履》一阴属《兑》；《履》一阴在三，《小畜》一阴在四，是小人处君子之间。《姤》一阴在下，是初进之小人也，其势本孤，其力皆微；《夬》则一阴在上，是小人居高临下，足以压制群刚，未可轻用力夬者也。故《彖传》言“健”，言“决”，言“扬”，言“号”，言“往”，皆示以必夬之意；言“悦”，言“和”，言“厉”，言“危”，言“不利”，皆惕以用夬之惧。《大壮》之戒“用壮”，夬之用决，其旨同也。若藐视孤阴，恃群阳之盛势，而造次求决，此私智自雄，非观变时中之道，古来党祸，可为前鉴。六爻之辞，多与《彖传》相表里：初诫以“不胜”，二惕以“有戎”，三警以“有凶”。内三爻为《乾》，《乾》健也，健所以宜进也。四曰“牵羊悔亡”，五曰“无咎”，上曰“不可长”。外三爻属《兑》，《兑》，和也，和乃可以用夬也。在五阳秉刚决柔，是以盛决衰，以强决弱，宜若易易，而《易》辞谆谆垂诫，不胜危惧，盖谓尹子易消，小人难退，由来已久。夬之一阴，夬之未尽，姤之一阴，即生于下。阴阳消长，不能与造物争，而因时保护，惟存乎其人而已。
《大象》曰：泽上于天，夬，君子以施禄及下，居德则忌。
兑为泽之气，上天则化雨而下降，有夬之象，故曰“泽上于天，夬”。君子法此象，取上之富贵德泽，施之于下，故曰“施禄及下”。禄之及下，犹天之泽于万物也；下之待禄，犹万物之待泽于天也。君子与贤者，共治天职，共食天禄，未尝以德自居，若居德自私，靳而不施，失夬决之义，故曰“居德则忌”。“忌”，禁忌也，凡行惠施恩之事，喜决而忌居，乘危构怨之事，喜居而忌决，是尤圣人言外之意也。
【占】　问时运：目下气运强盛，财宜散，不宜聚，聚则有祸。
○　问战征：赏要明，罚要公，切勿夸张自伐，克减军粮。
○　问营商：获利颇厚，但利己利人，分财宜均，若靳而不施，必致众嫉。
○　问功名：泽上于天，有居高位之象；盈满致损，所当自警。
○　问家宅：“泽上于天”，防有水溢之患。
○　问婚姻：《夬》有决绝之义，且《夬》反为《姤》，《姤》曰“勿用娶女”，此婚不成。
○　问讼事：夬者决也，有断之义，一断便可了讼。
○　问六甲：生男。

Judgment
Legge: Recognizing the risks involved in criminal prosecution, justice demands a resolute proof of the culprit's guilt in the royal court. One informs one's own city that armed force is not necessary. In this way progress is assured.
Wilhelm/Baynes: Break-through. One must resolutely make the matter known at the court of the king. It must be announced truthfully. Danger. It is necessary to notify one's own city. It does not further to resort to arms. It furthers one to undertake something.
Blofeld: Resolution. When a proclamation is made at the court of the King, frankness in revealing the true state of affairs is dangerous. [In vital matters, frankness may prove dangerous.] In making announcements to the people of his own city, it is not fitting for the ruler to carry arms. [It is better to repose trust in our own people.] It is favorable to have some goal (or destination).
Liu: Determination. Someone is proud in the king's court, and the king trusts him. If one exposes the truth, danger. It must be told to one's own people. Using force does not benefit. It does benefit to do something else. [You must decide how to deal with a situation before it reaches a dangerous point, or things will take their own course and overwhelm you.]
Ritsema/Karcher: Parting, displaying tending-towards kingly chambers. Conforming, crying-out, possessing adversity. Notifying originates from the capital. Not Harvesting: approaching arms. Harvesting: possessing directed going. [This hexagram describes your situation in terms of separation and diverging directions. It emphasizes that resolutely dividing your energies is the adequate way to handle it...]
Shaughnessy: Resolution: Raised up at the royal court, returning crying out; there is danger. Announcing from the sky; not beneficial to regulate the belligerents; beneficial to have someplace to go.
Cleary (1): Parting is lauded in the royal court. The call of truth involves danger. Addressing one’s own domain, it is not beneficial to go right to war, but it

is beneficial to go somewhere. [The royal court is the abode of the mind-ruler, where true and false are distinguished.]
Cleary (2): Decision is brought up in the royal court. A sincere statement involves danger, etc.
Wu: Eradication indicates a conceited pronouncement in the royal court on the one hand, and a concerted call for vigilance on the other. It is essential to make the danger known to the people, but not to resort to force now. It is advantageous to have undertakings.
The Image
Legge: The image of the waters of a marsh mounting over heaven forms Resoluteness. The superior man, in accordance with this, does not hoard his wealth, but shares it with his subordinates.
Wilhelm/Baynes: The lake has risen up to heaven: the image of Breakthrough. Thus the superior man dispenses riches downward and refrains from resting on his virtue.
Blofeld: This hexagram symbolizes a marshy lake being drawn (sucked) towards the sky. The Superior Man distributes his emoluments to those below; dwelling in virtue, he renounces them.
Liu: The lake ascends to heaven, symbolizing Determination. The superior man distributes wealth below him, without displaying his favors.
Ritsema/Karcher: Above marsh with-respect-to heaven. Parting. A chun tzu uses spreading-out benefits to extend to the below. A chun tzu uses residing-in actualizing tao, by- consequence keeping-aloof. [Actualize-tao: Ability to follow the course traced by the ongoing process of the cosmos... Linked with acquire, TE: acquiring that which makes a being what it is meant to be.]
Cleary (1): Moisture ascends to heaven, which parts with it. Thus do superior people distribute blessings to reach those below, while avoiding presumption of virtue. [After people get mixed up in temporal conditioning, the discriminatory consciousness takes charge of affairs; wine and sex distract them from reality, the lure of wealth deranges their nature, emotions and desires well forth at once, thoughts and ruminations arise in a tangle, and the mind-ruler is lost in confusion. Because habituation becomes second nature over a long period of time, it cannot be abruptly removed. It is necessary to work on the matter in a serene and equanimous way, according to the time: Eventually discrimination will cease, and the original spirit will return; the human mind will sublimate and the mind of Tao will be complete – again you will see the original self.]
Cleary (2): … If they presumed on their virtue, they would be resented.

Wu: The marsh rises to heaven; this is Eradication. Thus the jun zi distributes his emolument to those below and is loath to monopolize virtues.
COMMENTARY
Confucius/Legge: Resoluteness is the symbol of displacing or removing. We see the dynamic lines displacing the magnetic line. The figure displays the attributes of Strength and Cheerfulness. There is displacement, but harmony continues. The exhibition of the criminal's guilt in the royal court is shown by the magnetic line mounted on five dynamic lines. The awareness of danger and appeal for justice makes the matter clear. If he has recourse to arms, what he prefers will soon be exhausted. When the advance of the dynamic lines is complete, there will be an end to displacement.
Legge: Resoluteness represents the third month when the last vestige of winter, represented by the sixth line, is about to disappear before the advance of summer. The single yin line at the top symbolizes an inferior man, a feudal prince or high minister who is corrupting the government. The five yang lines below are the representatives of good order. The lesson of the hexagram is how to remove corruption from the kingdom. He who would do this must do so by the force of his character more than the force of arms. Never forgetting the dangerous nature of his undertaking, he must openly denounce the criminal in the court and awaken general sympathy to his cause. Among his own adherents ("In his own city") he must prevent any tendency to resort to armed conflict. As a worthy statesman he is not motivated by private feelings.
Hu Ping-wen says: "If but a single inferior man is left, he is sufficient to make the superior man anxious; if but a single inordinate desire be left in the mind, that is sufficient to disturb the harmony of the heavenly principles. The eradication in both cases must be complete, before the labor is ended."
NOTES AND PARAPHRASES
Judgment: Resoluteness involves astute discernment of what is wrong and a discreet re-establishment of order without polarizing the situation. Be clear in your own strategy, but let common sense be your guide about how much you need to disclose to others. Avoid aggression at all costs. The Superior Man maintains equilibrium by distributing his energy equitably - he smoothes things out. The forty-third hexagram is an image of the eradication of an inferior force from the situation at hand: five yang lines resolutely advance on the single yin line, which is about to be pushed out of the hexagram at the top. This is a negative image of the twenty-third hexagram, Disintegration, which shows the opposite situation of five lower yin lines undermining one upper yang line. It is

instructive to compare the nearly identical message for the superior man in the Images of each of these figures. The idea is one of fostering an equitable
distribution of energy within the situation -- Disintegration and the Resoluteness required to rectify it are extreme situations requiring extreme measures. Such extremes must always be neutralized through a justly distributed balance of forces. It's not the concern of law that any one class in the city fare exceptionally well, but it contrives to bring this about for the whole city, harmonizing the citizens by persuasion and compulsion, making them share with one another the benefit that each class is able to bring to the commonwealth. And it produces such men in the city not in order to let them turn whichever way each wants, but in order that it may use them in binding the city together.
Plato -- The Republic Compare the nuances of meaning in each translation of the Judgment. Wilhelm's is most radical, advising a direct (albeit dangerous), expose of what is wrong. Most of the others imply room for discretion about what needs to be revealed. Diplomacy is the art of knowing when full- disclosure only prevents resolution of the problem. Ritsema/Karcher allude to the proper mind-set required to manage such situations: "[A chun tzu uses] residing-in actualizing tao, by-consequence keeping-aloof." To "reside in actualizing tao," is to live directly from one's essence, and when this is associated with "keeping-aloof" we get an image of quietly rectifying a situation without revealing our purpose or strategy.
Psychologically interpreted, Resoluteness, like Disintegration, depicts an extreme situation which must first be rectified, then prevented from re-occurring through the maintenance of a just balance of power which is administered by the ego under the will of the Self.

周易第四十三卦初九爻详解
初九爻辞
初九。壮于前趾，往不胜为咎。
象曰：不胜而往，咎也。
白话文解释
初九：脚趾受伤，仍然继续前进，将因为脚力不胜而遭致灾难。
《象辞》说：脚力不胜而继续行进，将遭灾难。

北宋易学家邵雍解
凶：得此爻者，会有无妄之灾，宜静守。做官的躁动者有损。

台湾国学大儒傅佩荣解
时运：躁进取败，动辄得咎。
财运：任意经营，伤财害己。
家宅：地势太低；门户不对。
身体：小心足疾。

初九变卦

  初九爻动变得周易第28卦：泽风大过。这个卦是异卦（下巽上兑）相叠。兑为泽、为悦，巽为木、为顺，泽水淹舟，遂成大错。阴阳爻相反，阳大阴小，行动非常，有过度形象，内刚外柔。

初九爻的哲学含义

夬卦第一爻，爻辞：初九：壮于前趾，往不胜为咎。爻辞释义
壮：刚壮，冒进。趾：脚趾。前趾：指初步行进之时。
本爻辞的意思是：脚趾前端盛壮，贸然前行不能取胜，反而会招来灾祸。
从卦象上看，初九以阳爻居刚位，好动，容易冒进，但是上临四个阳爻，实在无力可施。并且初九与九四无应，表示无功而返，还会招来麻烦。
《象》中这样解释本爻：不胜而往，咎也。这里指出：初九爻地位最低下，本应该积蓄力量等待时机，却轻率急躁地前往，孤军深入只能遭到失败。不仅完不成制裁小人的使命，还会给自身带来灾祸。
占得此爻者，如果没有必胜的把握，不要去做事，这样不但做不成，反而会惹来麻烦。还要注意，做事时要多动脑子。有些人有强壮的身体，加上刚猛的性格，做事不用脑子用蛮力。有时一时冲动，不全面地衡量一下自己的能力，不考虑事情的真实情况，只凭热情和勇敢去做，结果常常会惹上麻烦。
初九：壮于前趾，往不胜为吝。
象曰：不胜而往，咎也。
经文意思是：前脚趾健壮，前往不能胜任而造成灾难。
象辞意思是：不能胜任而前往，自找灾难啊。
初九代表阳气渐生，相对于人体来说就好比脚趾，相对于人的能力来说表示能力较弱，所以前往会有不能胜任之忧。这就好比一个还在学校学习的大学生，品学兼优，但是凭这些就想承担某个企业的主要领导职位，显然是能力还有些欠缺。

初九：壮于前趾，往不胜，为咎。
《象传》曰：不胜而往，咎也。
初九居卦之下，为夬之始，是率先而用夬者也，故曰“壮于前趾”。壮趾之辞，与《大壮》初爻同，所谓“前”者，较《大壮》尤长一阳也。夫以最下之阳，往而决最上之阴，上下悬殊，其不胜也必矣。若其径情直往，不特无济于事，反以招咎，亦何取其往乎！爻辞为初当观变待时，量力而进，毋以躁妄速祸也。《象传》以“不胜而往”释之，谓于未往之先，而已知其不胜也，较爻辞而益激切矣。
【占】　问时运：负气太盛，任意妄动，动必得咎。
○　问战征：将微位卑，恃勇直前，必致败北，咎由自取也。
○　问营商：不度地位，不审机宜，率意贩货前往，不特伤财，更防损命，宜慎宜戒！
○　问功名：躁进取败。
○　问婚姻：门户不当，不合，合则有咎。
○　问家宅：此宅地势低下，迁居不利。
○　问行人：宜即归，可以免咎。
○　问失物：不必往寻，寻之反有余祸。
○　问讼事：宜即罢讼。
○　问六甲：生男。
【例】　丰岛某来，曰余近有所谋，请占其成否。筮得《夬》之《大过》。
断曰“夬者，决也”，卦义在用刚决柔。初爻之辞，谓“不胜为咎”，是谓不可率而前往也。今足下谋事，卜得初爻，就卦位言，初居最下，就爻辞论，往必不胜。想足下所谋之事，地位必高，非易攀及，虽与足下同志者尚不乏人，而足下独欲奋身前进，不自量力，不特其谋难成，反致招咎。足下宜从缓图之。
后某不从占断，遽往谋事，果招其辱。

Line-1
Legge: The first line, dynamic, shows its subject in the pride of strength, advancing with his toes. He goes forward, but will not succeed. There will be ground for blame.
Wilhelm/Baynes: Mighty in the forward-striding toes. When one goes and is not equal to the task, one makes a mistake.
Blofeld: To set out with a great show of strength, advance, but win no success is shameful. [That is, we should not voluntarily and somewhat boastfully take on a difficult task, unless we are sure of success.]

Liu: Power in toes moving forward. If one goes and lacks ability, he makes a mistake.
Ritsema/Karcher: Invigorating tending-towards the preceding foot. Going not mastering, activating faulty.
Shaughnessy: Mature in the front foot; to go will not be victorious, but will be trouble.
Cleary (1): Vigor in the advancing feet, going but not prevailing, this is faulty.
Wu: He has strong toes. If he acts in a rash way and is not able to get his job done, he will be blamed.
COMMENTARY
Confucius/Legge: Without being able to succeed he goes forward -- this is an error. Wilhelm/Baynes: When one goes without being equal to the task, it is a mistake. Blofeld: This illustrates the shame involved in taking on something and then failing. Ritsema/Karcher: Not mastering and also going. Fault indeed. Cleary (2): To go without prevailing is faulty. Wu: Acting in a rash way with no ability to get his job done is a mistake.
Legge: Line one, the first line in the lower trigram of Strength, is in the lowest place in the hexagram. The stage of the enterprise is too early and the preparation too small to make victory certain. He had better not take the field.
NOTES AND PARAPHRASES
Siu: At the outset, the man presses forward prematurely without sufficient preparation and strength. Initial setbacks due to blind miscalculations are grounds for blame.
Wing: Despite strong resolve, beginnings are the most difficult and dangerous of times. Be certain that you are equal to the task you have in mind. A mistake now could become an insurmountable setback. Better rethink this one.
Editor: Compare this line with the first line in hexagram number thirty-four, Great Power, in which an almost identical idea is presented. "Work-addiction," the "manager disease," the compulsive need of always having to do something in order to appear busy, also indicates the inability of modern man to find a meaning in life.
E.C. Whitmont -- The Symbolic Quest
A. Don't force the issue. You aren't equal to the consequences of your impulses.

B. "Don't bite off more than you can chew."

周易第四十三卦九二爻详解
九二爻辞
九二。惕号，莫夜有戎，勿恤。
象曰：有戎勿恤，得中道也。
白话文解释
九二：恐惧地惊叫，夜间有敌来犯，但不足为患。
《象辞》说：有敌来犯，不足为患，因为九二之爻居下卦中位，像人得中正之道。

北宋易学家邵雍解
凶：得此爻者，多忧愁，多惊险，谨防盗窃之事发生。做官的多掌兵权。

台湾国学大儒傅佩荣解
时运：凡事谨慎，可以无虑。
财运：货物保险，才可无忧。
家宅：宜防火灾；婚姻吉祥。
身体：阴虚火盛，调养可治。

九二变卦

  九二爻动变得周易第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。

九二爻的哲学含义

夬卦第二爻，爻辞：九二：锡号，旲夜有戎，勿恤。爻辞释义
莫：同“暮”，指黄昏之时。戎：指战事。恤：指忧虑。
本爻辞的意思是：惊惧呼号，是因为深夜发生战事，但是没有危险，不必担忧。
从卦象上看，九二这一爻属于阳爻居阴位，阳刚之气稍减，并且居中而行，不会冒进，也不会做过分的事情，尽管遇到了危险，结果是“勿恤”。
《象》中这样解释本爻：“有戎勿恤”，得中道也。这里指出：“惊惧呼号，是因为深夜发生战事，但是没有危险，不必担忧。”这是因为九二爻处在下卦的中位，能够信守中庸之道，尽管遭到小人的骚扰，或遇上了危险，但终究是有惊无险，可以化险为夷。
占得此爻者，要时刻保持警惕，做到防患于未然，因为有小人的存在，在你不注意的时候，生活中可能会出现意外的情况。所以要保持警惕和戒备，这样做符合中庸之道，十分有利。
九二：惕号，莫夜有戎，勿恤。
象曰：有戎勿恤，得中道也。
经文意思是：受惊感叫，在夜里有兵戎经过，不用忧虑。
象辞意思是：夜里有兵戎经过，九二处于中正之道，所以不必忧虑。
九二有警惕之心，并且保持适中的原则，所以即使夜里有兵适中的原则，所以即使夜里有兵戎经过，也用不着忧虑。这就有些像俗话所说的“平生不做亏心事，夜半敲门心不惊”。不过从爻辞来看，九二还是因为兵戎的经过而受到了惊吓。可是这一点正说明九二的处事小心谨慎。谨慎而持中，所以不会有灾难。

九二：惕号，莫夜有戎，勿恤。
《象传》曰：有戎勿恤，得中道也。
二居《乾》卦之中，得《乾》“夕惕”之义，故曰“惕号，莫夜”。“惕号”者，内凛警惕，而外严号令也，即《彖》所云“孚号，有厉”之旨。“莫夜”者，凡阴爻皆属《坤》象，《坤》为夜，兑寇盗窃发，乘其不备，多在昏暮，故严密周防，暮夜尤宜加警。二动体为《离》，《离》为戈兵，故曰“有戎”。“勿恤”者，九二为《坎》爻，《坎》为恤，《坎》变《坤》，故“勿恤”。“有戎，勿恤”，谓有备无患也。《象传》以“得中道”释之，二居《乾》之中，谓“有戎，勿恤”者，能得“大哉乾元”，“刚健中正”之道也。
【占】　问时运：目下运途中正，事事谨慎，即有意外之事，皆可坦然无患。
○　问战征：军事最患夜袭，宜时作警备，可以无忧。
○　问营商：贩运货物，盗警水火，总宜保险，使可无虑。
○　问家宅：此宅阳刚过盛，二爻动而变《离》，火灾宜防。暮夜更当小心。
○　问婚姻：婚字从女，从昏，故称“昏礼”，有暮夜之象。诗云“弋凫与雁”，弋有戎象。“勿恤”，即有喜也，婚姻吉。
○　问讼事：即可断结无忧。
○　问疾病：日轻夜重，是阴虚火盛之症，当慎意调治，可以无患。
○　问六甲：生男。
【例】　某豪商家甲干某来曰：仆为商用旅行，暂以店事托友代理，不料彼等通同舞弊，擅支余金，又复伪抬货价，捏造虚帐。余近已得悉奸状，意将揭发其私，以正其罪，抑将隐瞒其迹，以了其事乎？二者若何？请为一占。筮得《夬》之《革》。
断曰：《夬》者以刚决柔，为决去小人之卦也。上爻一阴，是奸恶之渠魁也，五阳在下，合志去谗。《彖》曰“孚号，有厉”，谓明信发号，而不胜危厉，奸恶之难除如是。今足下占得二爻，辞曰“惕号，莫夜有戎，勿恤”，凡作伪舞弊，皆为阴谋，阴为夜，且鼠窃之徒，昼伏夜行，其象亦为“暮夜”，而因事防维，亦要在“暮夜”之间。“惕号”者，为警惕申令，如防盗然，终夜击柝也。《兑》为口，惟口兴戎，足下若过于严诘，彼等皆为穷寇，小则口舌，大则用武，在所不免；足下理直辞当，彼即用武，亦无忧也，故曰“勿恤”；至夬卦全义，虽在夬去小人，而《 彖传》称“健而悦，决而和”，是夬之中，亦不失忠厚之意。足下其审度行之！某甲干闻而大感，悉从予占，其事乃得平和而了。

Line-2
Legge: The second line, dynamic, shows its subject full of apprehension and appealing for sympathy and help. Late at night hostile measures may be taken against him, but he need not be anxious about them.
Wilhelm/Baynes: A cry of alarm. Arms at evening and at night. Fear nothing.
Blofeld: Though disturbed by cries in the night, he who is armed knows no fear. [It is well to be forearmed.]
Liu: A cry of warning. One arms at night against the unexpected without fear.
Ritsema/Karcher: Awe, an outcry. Absolutely-no night-time, possessing arms. No cares.
Shaughnessy: Softly crying out; at dusk and at night there are belligerents; do not pity them.
Cleary (1): If one is cautious and alert, though there be armed troublemakers in the night, one need not worry.
Cleary (2): When there is a cry of alert, even if there are attackers in the night, there is no worry.
Wu: There is a warning of violence at night, but nothing to worry.
COMMENTARY
Confucius/Legge: He pursues the course of the due mean. Wilhelm/
Baynes: Despite weapons, no fear -- because one has found the middle way.
Blofeld: Being armed and fearless is indicated by the central position of this line. Ritsema/Karcher: Acquiring centering tao indeed. Cleary (2): Because one has attained balance. Wu: Having the central position.
Legge: Line two is dynamic and central -- possessed with determination to do his part in the work of removal. But his eagerness is tempered by being in a magnetic place, and he is cautious. However artful they may be, no attempts to harm him will take effect.

NOTES AND PARAPHRASES
Siu: The man remains alert to unseen dangers at all times. Hostile measures against him will fail even at night because of his guarded alertness.
Wing: It is best now to develop a continuous caution and inner strength. Behave as though you are constantly in danger. Through intense awareness you gain in security and need not fear difficulties.
Editor: Psychologically, "late at night" is when consciousness is asleep and vulnerable and when autonomous forces within the psyche are most powerful. However, this line displays a strength that is balanced and conscientious: despite anxiety he is able to take care of himself. The line can be a warning to prepare yourself against approaching stress. If by setting one's heart right every morning and evening, [a samurai] is able to live as though his body were already dead, he gains freedom in the Way. His whole life will be without blame, and he will succeed in his calling.
Yamamoto Tsunetomo -- The Book of the Samurai
A. Vulnerable, yet protected: "Forewarned is forearmed."
B. Balanced perception protects the Work from the excesses of unconscious forces.

周易第四十三卦九三爻详解详解
九三爻辞
九三。壮于頄，有凶。君子夬夬，独行遇雨，若濡有愠，无咎。
象曰：君子夬夬，终无咎也。
白话文解释
九三：颧骨受伤，这是凶象。君子匆匆忙忙地独个儿行路，碰上了雨，全身淋湿了，令人很不快，但没有灾难。
《象辞》说：君子匆匆忙忙地独个儿行路，但最后没有灾难。

北宋易学家邵雍解
凶：得此爻者，会有争诉之忧，品行端正者无忧，初见艰难，终得安乐。做官的除奸不成，反被倒咬一口。

台湾国学大儒傅佩荣解
时运：任意独行，受人疑忌。
财运：独自经营，较费时日。
家宅：早些整修；暂时不成。
身体：湿气上升，治之可愈。

九三变卦

  九三爻动变得周易第58卦：兑为泽。这个卦是同卦（下泽上泽）相叠。泽为水。两泽相连，两水交流，上下相和，团结一致，朋友相助，欢欣喜悦。兑为悦也。同秉刚健之德，外抱柔和之姿，坚行正道，导民向上。

九三爻的哲学含义

夬卦第三爻，爻辞：九三：壮于頑，有凶；君子夬夬独行，遇雨若濡，有愠，无咎。
夬卦第三爻，爻辞：九三：壮于頑，有凶；君子夬夬独行，遇雨若濡，有愠，无咎。人生启示
从卦象上看，九三这一爻属于阳爻居阳位，得位，阳刚十足，刚猛的面貌十分明显，也具有果断、冲动的特性，所以独行前去。可是往上是互乾〔九三、九四、九五），九三未必施展得开，所以会凶。但是若是遇到了自己难以接受的事情，独自前去处理，虽然会非常生气，但是没有灾祸。
《象》中这样分析此爻：“君子夬夬”，终无咎也。这里指出：“君子若是果敢决绝毅然独自前去”，不露声色地与小人周旋，就能够避免打草惊蛇引起不测，又可斩断感情纠葛，避免优柔寡断，因而不会遇到灾祸。
占得此爻者，要注意说话办事，多采取一些柔顺的办法和方式。说话不要太冲，以免冲撞了别人。遇到了你不能容忍的事情，你要下定决心立刻去解决，但是在解决时要小心谨慎，虽然你可能为此特别生气，但是最终是可以解决掉的。
九三：壮于頄，有凶。君子夬夬，独行遇雨，若濡有愠，无咎。
象曰：君子夬夬，终无咎也。
经文意思是：颧骨强壮，有凶险。君子一个人走得很急，遇到下雨被淋湿而有怨气，没有灾难。
象辞意思是：君子走得很急，最终没有灾害。

九三：壮于頄，有凶。君子夬夬，独行遇雨若濡，有愠，无咎。
《象传》曰：君子夬夬，终无咎也。
“頄”者，面颧也。三爻居《乾》卦之极，过刚不中，且《夬》卦大象，大率与《大壮》相似似，故初与三皆称“壮”。“壮”者，刚壮也；“壮于頄”者，是刚怒之威，先见于面也。凡谋逐奸臣，最宜深计密虑，不动声色，若事未举而怒先形，则机事不密，灾必及身，故曰“有凶”。《夬》三之君子，即《乾》三也，《乾》曰“乾乾”，故《夬》亦称“夬夬”，谓《夬》之又夬也。《夬》阴者，五阳而三独与上应，《乾》为行，故曰“独行”。《兑》为雨，《夬》反则为姤，《姤》为遇，故曰“遇雨”。《兑》泽在上，有降雨之象，三独行前进，有遇雨之象。“濡”，濡滞也，“独行遇雨”，而若有濡滞焉。“愠”，即《诗》所谓“愠于群小，”故曰“有愠”。然君子志在祛邪；虽与上应，实与上敌，即濡滞而必进，虽“有愠”而“无咎”。《象传》以“终无咎”释之，谓“无咎”即从《乾》三来。阳盈于三，当上下之交，其地本危，“君子夬夬独行”，虽“若濡有愠”，有危心无危地也，故终得无咎焉。
【占】　问时运：目下运得其正，但阳气过盛，率意独行，未免被人疑忌，然幸可无咎。
○　问战征：孤军独入，防中途遇水有阻，然亦无咎。
○　问营商：孤客独行，虽得无咎，恐遇雨有阻，濡滞时日。
○　问功名：孤芳独赏，恐遭小人所忌。
○　问家宅：此屋门面壮丽，栋上恐有渗漏，致被濡湿，急宜修葺，无咎。
○　问婚姻：爻辞曰“独”，一时未得佳偶。
○　问疾病：面上浮肿，必是湿热之气，上冲所致，医治无咎。
○　问六甲：生男。
【例】　明治二十二年某月，占印幡沼开凿。
按：关东沃野，为常总武野，皆自利根、户田两川流出之泥土，联络安房国，故上总下总之国，即为上洲砂下洲砂也，乃知关东居民，均沾利根、户田两川之利。两川中以利根为大，其水常注下总铫子港，流出之泥沙，归入大海，善识地利者，深为国家惜之。若能开凿印幡沼，疏通检见川，导此流出泥沙，归蓄于东京弯上，积日累岁，便可成一片沃壤，使上总下总之间，又可添出中总，与古来天明度、田沼、玄蕃头、天保度、水野、越前守等，同此利益也。在开凿之地，中有一种称为硅藻土，试以此土和水搅之，半浮半沉，土无膏粘，用之堤防，立见崩坏，惟积其土于两岸，以重物镇压之，地底泥土为之突出，斯得坚固。约计开凿之地，凡四里，自印幡沼，至大和田一里半，皆平坦，间有一二丈高低而已。至在山间之地，当筑三丈之堤，其上设置二十马力之唧筒二十台，以此唧筒，一昼夜可注入开方五万步之水于堤中，俨如山中蓄一大湖。取水力所到，冲过花山、观音山之下，其山下所蓄硅藻土，每日被水冲击，约可流出二万步之砂土，以一昼夜水力，可代数万人之劳力也。随蓄随流，凡经一年，左右之山土流空，可变成利根一样之川底。观横须贺船渠所用小唧筒；一时能浚干船渠之水，知唧筒之功力为甚大矣。至山平地成之日，除去山间之堤，自大和田至印幡沼，又成一方安居乐土。在布施新田之间，当度地作堰，塞堵利根川上流，使其水流入东京湾，或云移利根川于东京湾。有患利根川下流，水势减少，殊失通船之便者，谓宜预设善策；不知铫子港地势最平，南沿犬吠岬之暗礁，北带常陆原之沙漠，流入于海，至利根川，一经大水，口狭而水不得出，每逆流而激入霞浦北浦，凡沿湖田圃，被水所淹，其害甚巨，得此开凿竣功，不啻免此灾害，可新得数万町步之膏腴。今请一占，以决成否如何？筮得《夬》之《兑》。
爻辞曰：“九三：壮于頄，有凶。君子夬夬，独行遇雨，若濡有愠，无咎。”
断曰：泽为受水之地，以卑下为用，《象传》曰“泽上于天”，是洪水滔天，其势甚凶，故卦以夬夬去为义。谓之“夬者，决也”。决字从水，从《夬》，明是决水之象，与所问开凿印幡沼水，其象适合。兹占得三爻，辞曰：“壮于頄，有凶。君子夬夬，独行遇雨若濡，有愠，无咎。”“頄”为头面，是高处也，譬言水势壮盛于上，一经泛决，其势甚凶，故曰“凶”。“君子”者，指此创凿之人；“夬夬”者，谓其功非一夬能了也。“独行遇雨”者，议夬者因多同志，以三为首创，故曰“独行”；水之下流，一如雨之下降，故曰“遇雨”。“若濡有愠”者，治水一夬，势必汹涌直下，凡所就近村居，或有稍被淹没者，未免有愠恨之意，故曰“若濡有愠”。谚云“谋大事者不记小怨，成大功者不顾小害”，此沼凿成，其利及数十万民，其功垂千百年，故《象传》曰“终无咎也”。凡兴一利必有一弊，《象》曰“终无咎”，可知此事，有利有弊，得以永终，利莫大焉。

Line-3
Legge: The third line, dynamic, shows its subject about to advance with strong and determined looks. There will be evil. But the superior man, bent on cutting off the criminal, will walk alone and encounter the rain, till he be hated by his proper associates as if he were contaminated by the others. In the end there will be no blame against him.
Wilhelm/Baynes: To be powerful in the cheekbones brings misfortune. The superior man is firmly resolved. He walks alone and is caught in the rain. He is bespattered, and people murmur against him. No blame.
Blofeld: Strength in the cheekbones -- misfortune! [Making a parade of our strength.] The Superior Man is firmly determined; but if, while walking alone in the rain, he is irked by the mud, he is not to be blamed for that. [Nothing must deflect us, but a little grumbling at unpleasantness is in order.]

Liu: To display too much strength in the face -- misfortune. The superior man is determined. He walks alone through the rain. He gets wet. He is unhappy. No blame.
Ritsema/Karcher: Invigorating tending-towards the cheek- bones: Possessing a pitfall. A chun tzu: Parting, Parting. Solitary going, meeting rain. Like soaking, possessing indignation. Without fault.
Shaughnessy: Mature in the cheekbones; there is inauspiciousness. The gentleman so broken-up moves alone, meeting rain that is like moistening; there are hot springs; there is no trouble.
Cleary (1): Vigor in the face has bad luck. A superior person leaves what is to be left; going alone, encountering rain and so getting wet, there is irritation, but no fault.
Cleary (2): Vigor in the face involves misfortune. Developed people part decisively and travel alone. Encountering rain, if they get wet there is irritation but no fault.
Wu: He has strong cheekbones. Foreboding. The jun zi is determined to eradicate the little man. Walking alone, he encounters rain and gets wet. He is angry, but not to be blamed.
COMMENTARY
Confucius/Legge: The superior man looks bent on cutting off the culprit – there will in the end be no error. Wilhelm/Baynes: Ultimately this is not a mistake. Blofeld: The resolutely determined Superior Man is blameless to the end. Ritsema/Karcher: Completing without fault indeed. Cleary (2): Developed people part decisively and are faultless in the end. Wu: (He) will not be blamed in the end.
Legge: Line three is dynamic, and displays his purpose too eagerly. Being beyond the central position gives an indication of evil. Lines three and six are also proper correlates, and as elsewhere in the I Ching, the meeting of yin and yang lines is associated with falling rain. Line three, therefore, communicates with line six in a way that annoys his associates. Nevertheless, he commits no error, and in the end incurs no blame.
NOTES AND PARAPHRASES
Siu: The man displays his purposes too openly. The superior man does not show outward hostility when bent on cutting off the criminal, since the time is not ripe and the inferior man will endanger the situation through countermeasures. He resolves the difficulty by maintaining outward politeness, avoiding

recriminations, and awaiting the propitious opportunity. Although he is misunderstood and maligned by the multitude, there will be no blame in the end.
Wing: Your struggle against an adversary is one you must approach alone. Although your entire milieu may be against this foe, the battle is still yours. In overcoming this difficulty, you may temporarily align yourself with it. This looks bad and you are misunderstood but you remain without error in the end.
Editor: Rain symbolizes the union of heaven and earth -- male with female,
thought with feeling. It means encountering the truth -- making a "fertile connection." Psychologically, this line suggests the travail and turmoil involved in coming to grips with an unpleasant truth or duty. The superior man's "associates" are those complexes in the psyche which prefer not to cope with the situation. The misfortune of being "strong in the cheekbones" suggests that determined action accomplishes more than expressions of righteous indignation. And he who takes his hand from the plough of his immediate Earthly duty, (which is a Cosmic and Spiritual duty also, however much familiarity may tend to breed contempt), will never by that act attain to his heavenly home in the stars. The furrow awaits his tilling – and until it be tilled, and the seed sown, and the harvest garnered and gathered in -- his place remains in Earth, with the added burden of rooting out the weeds and breaking up the clodded sods brought about by his own neglect and spiritual defection.
Gareth Knight -- Qabalistic Symbolism
A. Bite the bullet and do what needs to be done without making a big deal out of it.
B. You are stuck with an unpopular but necessary duty.

周易第四十三卦九四爻详解详解
九四爻辞
九四。臀无肤，其行次且。牵羊悔亡，闻言不信。
象曰：其行次且，位不当也；闻言不信，聪不明也。
白话文解释
九四：臀部受伤，走起路来踉踉跄跄。牵羊上路，悔恨丢失了羊儿，这是由于对别人的告诫不相信。
《象辞》说：行路艰难，因为九四阳爻而居阴位，像人处境不利。对于别人的告诫不相信，说明听觉虽好，但不明事理。

北宋易学家邵雍解
凶：得此爻者，心绪不定，所谋不成。做官的有心而力不足，难于升迁。

台湾国学大儒傅佩荣解
时运：心思不定，所谋难成。
财运：错过时机，无利可图。
家宅：四周狭隘；久之可成。
身体：皮肤有病，须防失聪。

九四变卦

  九四爻动变得周易第5卦：水天需。这个卦是异卦（下乾上坎）相叠，下卦是乾，刚健之意；上卦是坎，险陷之意。以刚逢险，宜稳健之妥，不可冒失行动，观时待变，所往一定成功。

九四爻的哲学含义

夬卦第四爻，爻辞：九四：臀无肤，其行次且；牵羊悔亡，闻言不信。爻辞释义
次且：趔趄，指行走不稳的样子。
本爻辞的意思是：屁股上蹭破了皮，行走十分艰难。若是紧紧牵着羊行走，就不会出现令人后悔的事，无奈听了这话的人并不相信。
《象》中这样分析本爻：“其行次且”，位不当也；“闻言不信”，聪不明也。这里指出：“屁股上蹭破了皮，行走十分艰难，”是因为所处位置失当，处处受到君王的掣肘，好像屁股蹭破了皮，走起路来十分艰难。“无奈听了这话的人并不相信”，说明处境艰难，别人建议他借重强有利的阳刚君子的帮助，他却听不进去，听觉正常而决断不明。
占得此爻者，在做事时要多听他人的劝告，可以寻找与自己性格相异的人一起合作，起到互补的作用，这样可以弥补自己的不足。
占得此爻者，可能正在为某件事坐立不安，相信很快就会有好消息传来。此时你若是不相信你所听到的话，将会失去一次好机会。

九四：臀无肤，其行次且。牵羊悔亡，闻言不信。
《象传》曰：其行次且，位不当也。闻言不信，聪不明也。
《夬》与《姤》反对，姤四“臀无肤，其行趑趄”，姤之四，即为夬之三，故其辞同。四体《坎》，《坎》为臀，故有臀象。《易》例阳为脊，阴为肤，四本阴位，故“无肤”。且夬旁通《剥》，《剥》四曰“剥床以肤”，“无肤”，则《剥》之已尽矣。《夬》四出《乾》入《兑》，与上同体，不无瞻徇之意，故“其行趑趄”，欲行而复退也。《兑》为羊，羊善决，四亦羊之一，能牵率群羊以行，则悔可亡。朱子曰：“牵羊者，当前则不进，继之使前，而随其后，则可行。”四随九五之后，可以牵之使进也。“闻言不信”，言即《象》“孚号”之辞，一时声罪致讨，大言疾呼，天下莫不闻知，四首鼠两端，“其行趑趄”；四非不闻其言，特以疑信不定，故欲进复止，尚得谓有耳能听乎？《象传》以“位不当”释趑趄，谓四以阳居阴位，刚为阴掩，故曰“位不当也”。“聪不明”释“不信”，谓四居《兑》首，与上相比，故曰“聪不明也”。
【占】　问时运：目下运途不当，作事颠倒，精神不安，所谋难成。
○　问营商：心无主见，故贩售货物，每失机宜，获利殊难。
○　问功名：“趑趄”者，不进之状，焉得成名？
○　问战征：“臀无肤”，是见伤也；“行趑趄”，是欲退也；“闻言不信”，是号令不行也。以此行军，何能决胜乎！
○　问疾病：剥肤之灾，其疥癞之患乎？防溃烂及耳，致两耳失聪。
○　问家宅：此宅屋后无余地，屋前行路迂斜，为羊肠小径，居者尚无灾悔。
○　问婚姻：始则踌躇不决，久之得以牵羊成礼。
○　问讼事：防有杖笞之灾。
○　问行人：一时不归。
○　问六甲：生女。
【例】　元老院议官西村贞阳、前神奈川县令井关盛艮两氏，偕一商人来访，两氏指商人曰：此为横滨洋银仲买雨宫启次郎也，此友近以洋银时价，博取十五万元，获此巨金，意欲谋度此后基业，与余偕来，请求一筮，以决之。筮得《夬》之《需》。
断曰：足下以一博，骤得十五万金，可谓大幸。足下欲定后来基业，问诸《 易》占，余有一策，先为足下告之。山梨县为足下父母之乡也，县下有富士川，川路浅狭不能运载重物，若陆道通横滨东京，其路险恶，行道苦之。足下能将此巨金，首创一大利益，自山梨八王子通达东京，开凿马车铁道，县下富绅亦必闻风兴起，则一举可以成业。将合山梨长野两县人民，开一公行之便道，可以一日而达东京，其利益为何如乎！在足下以此十五万金，每年亦得沾五朱利润，约计一年可得七千五百元，拟之华族之世禄，不多让也。今占得夬之四爻，辞曰“臀无肤，其行次且。牵羊悔亡，闻言不信”，“臀无肤”者，臀在人身下体，“无肤”，皮伤也，知足下早年气运不佳，不免有剥肤之患。今去皮而得肉，肉肥满也，为目下得巨金之象。“其行次且”者，为足下既得巨金，筹谋不决，行止未定，是来卜之本意也。“牵羊悔亡”者，《兑》为羊，亦为金，“牵”，牵率也，言足下得巨金，就山梨县下，创设马车铁道，牵率诸豪商，共成此举。羊之义亦通祥，《夬》易位为《履》，《履》二曰“履道坦坦”，《履》上曰“视履考祥”，其斯之谓欤？既曰其祥，悔自亡矣。“闻言不信”者，言即余之所言也，“不信”，谓足下疑而不能从也。就《夬》卦义言，《夬》者，亦为夬去险恶而成坦夷也。
雨宫氏闻之，惟惟而去，阅十四日，又来曰：过日受教，实铭心肺，不意归途，遇同商某，劝余乘此盛运，再博一筹，遂致大耗，丧其过半，后果再得巨利，必从君命。余曰：噫！已矣！爻象所示，至此益验。“臀无肤”，谓足下有切近之灾，终不获安坐而享福也。“其行趑趄”，“闻言不信”，与足下行为深切著明，不待解而晓然也。“牵羊悔亡”，为足下此后当牢牵此羊，毋萌贪念，否则此羊亦遂亡矣。人生得失，自有定数，《易》道先知，不可强也。

Line-4
Legge: The fourth line, dynamic, shows one from whose buttocks the skin has been stripped, and who walks slowly and with difficulty. If he could act like a sheep led after its companions, occasion for repentance would disappear. But though he hear these words, he will not believe them.
Wilhelm/Baynes: There is no skin on his thighs, and walking comes hard. If a man were to let himself be led like a sheep, remorse would disappear. But if these words are heard they will not be believed.
Blofeld: His haunches have been flayed and he walks falteringly, though he could put an end to his shame by allowing himself to be dragged along like a sheep. Moreover, he puts no faith in the words of others. [Having recently

suffered, we advance with hesitation and are unwilling to accept useful but rather humiliating assistance.]
Liu: He injures his thighs. He walks with difficulty. If he were to follow like a sheep, remorse would vanish. People will not believe his words when they hear them.
Ritsema/Karcher: The sacrum without flesh. One moves the resting-place moreover. Hauling-along the goat, repenting extinguished. Hearing words, not trustworthy.
Shaughnessy: The lips do not have skin; his movement is herky-jerky, pulling sheep; regret is gone; you will hear words that are not trustworthy.
Cleary (1): No flesh on the buttocks, not making progress. Leading a sheep, regret disappears. Hearing the words but not believing.
Cleary (2): With no flesh on the buttocks, one walks haltingly. Leading the sheep, regret disappears. The words heard are not believed.
Wu: His buttocks have no skin. He hobbles along. If he would lead away the sheep, there will be no regret; but he does not trust what he hears.
COMMENTARY
Confucius/Legge: He is not in the place appropriate to him. He hears, but does not understand. Wilhelm/Baynes: There is no clear comprehension. Blofeld: Having no faith in the words of others shows lack of intelligence. Ritsema/
Karcher: Understanding not brightened indeed. Cleary (2): Being out of place. Not hearing clearly. Wu: His position is improper. He does not understand it.
Legge: Line four is not in the center, nor in a place appropriate for a dynamic line. He therefore will not be at rest, nor do anything to accomplish the work of the hexagram. He is symbolized as a culprit who has been whipped. Alone he can do nothing. If he could follow others, like a sheep led along, he might accomplish something, but he will not listen to advice.
NOTES AND PARAPHRASES
Siu: The man is restless and wishes to enforce his will by stubbornly pushing forward. But he meets with insuperable antagonisms. Advice to desist and to follow others is ignored.
Wing: As you continue to push forward, you meet with one obstacle after the next. Your resoluteness has reached a degree where you cannot stop yourself. If you would submit to the difficult times and allow others to lead, your problems

would resolve themselves. Such advice is meaningless, however, since you cannot be led.
Editor: The image here is clearly one of willful stubbornness. The harsh
indictment is mitigated somewhat by Legge's Confucian commentary -- "He hears, but does not understand.” With all of the goodwill in the world, it is still possible to receive this line, and the commentary takes some of the sting out of it by saying that you simply haven't gotten the message yet. The Self is a terrible
archetype -- far more like the wrathful Yahweh than the forgiving Christ, and there are phases of the Work in which no matter what you do, it seems to be wrong. One must learn to live with this fact. The Lord leads the willing; He drags the unwilling in his wake.
A. Rothberg -- The Sword of the Golem
A. You create hardship for yourself through your own stubbornness.
B. You haven't gotten the message yet. You don't understand, yet insist on pushing ahead anyway.

周易第四十三卦九五爻详解详解
九五爻辞
九五。苋陆夬夬，中行无咎。
象曰：中行无咎，中未光也。
白话文解释
九五：细角山羊在道路中间蹦蹦跳跳，筮遇此爻无灾难。
《象辞》说：行中正之道，仅称无灾难，大概是没有将中行之道推广施行。

北宋易学家邵雍解
平：得此爻者，营谋遂意，诉者伸，有病者愈。做官的须防奸邪之辈侵害。

台湾国学大儒傅佩荣解
时运：亲近君子，万事皆吉。
财运：尽速出手，不然有悔。
家宅：整理干净；婚姻合宜。
身体：调节气旺。

九五变卦

  九五爻动变得周易第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。

九五爻的哲学含义

夬卦第五爻，爻辞：九五：苋陆夬夬，中行无咎。
从卦象上看，九五这一爻属于阳爻居刚位，处于君主之位，职高权重。若过于用刚虽然能取得一定的胜利，不过行为偏激也会走向相反的一面，而且敌对势力很难斩草除根。好在九五居于上卦中位，又与上六亲比，所以同时具有刚健和能行中道的美德，对待敌对势力能恩威并施，从而没有灾难。
《象》中这样解释本爻：“中行无咎”，中未光也。这里指出：“在行为上宜奉行中庸之道，这样就会减少麻烦。”表明尽管处在尊贵地位，要解决小人为乱易如反掌，却也不能做得太过分，要恰到好处才能避免灾祸。这也说明坚守正道的举动并未大放光彩，仅仅起到免除祸殃的作用而已。
占得此爻者，在工作上或生活中遇到了障碍或者是小人，对此你应该冷静处置，不要走极端。虽然你自己能力很强，或者有权有势，但是也要尽量采用中庸之道，这样对你才有利。若是已经做了偏激、冒失的事，也应该停下来认真地反
省一下自己。

九五：苋陆夬夬，中行无咎。
《象传》曰：中行无咎，中未光也。
“苋陆”之说，马、郑、王皆云：苋陆，一名商陆。宋衷以苋为苋菜，陆为商陆，分作两物，本义从之。《虞氏易》作“莞睦”，以苋为莞，以陆为睦，诸说纷如，各有偏解。按《说文》：“苋，山羊细角者，胡官切，音桓。”苋字从廿，象羊角，不从艹，《夬》全卦是《兑》，皆有羊象。羊性善决，五动体《大壮》，夬之爻象，多与《大壮》相同；《大壮》五曰“丧羊”，故夬五取象山羊。古称皋陶决狱，有疑罪者，令羊触之，羊能《夬》邪，是其明证。四曰“牵羊”，羊指五，四在其后，而牵之也。“夬夬”者，四五同卦，牵引并进，故曰“夬夬”。五居《兑》卦之中，下承乾来，《乾》为行，故称“中行”。五阳至五而尽，上爻一阴，与五比近，最易惑聪，必待夬而又夬，始得去谗远佞，廓清王庭。“中行”者，中道而行，示无偏曲，不为已甚。《象传》以“中未光也”释之，谓五始近小人，纵能联合群阳，决而去之，虽不失中，而于光明之体，终未尽显，故曰“中未光也”。
【占】　问时运：运得中正，万事无咎。
○　问战征：五为卦主，是主将也，率诸军以齐进；“中行”者，就大道而行，故得无昝。
○　问营商：《夬》，决去也。爻当五位，时令将过，货物宜决计速售，斯可无咎，否则有悔。
○　问功名：五为尊位，其名必显，惟宜远小人，近君子，斯可无咎。
○　问家宅：此宅蔓草丛生，几成荒废，当速剪除尽净，居住无咎。
○　问婚姻：五与二应，五居《兑》中，二居《乾》中，阴阳相合。“羊”取义于祥，有吉祥之兆，故无咎。
○　问疾病：五以阳居阳，气过盛，宜调剂得中，可以无咎。
○　问讼事：以正决邪，决去务尽，不使复萌，讼乃得吉。
○　问六甲：生女。
【例】　某华族家仆来，请占其老主人气运，筮得《夬》之《大壮》。
断曰：五爻与上爻，一阴相比，群阳在下，协力并进，决去小人，以清君侧，故名卦曰《夬》。贵主翁向有痫癖，维新以来，隐居别邸，遗弃故旧，狎比小人，以致家业日索，人所共知也。今占得《夬》五爻，夬之为义，以刚决柔。苋草柔弱，易生易长，夬之不尽，渐复滋萌，是以夬而又《夬》，务使剪根灭种。然不得中行之道，不足以服邪，亦不足以去害，惟其中行，故得“无咎”。五为卦主，正合贵主翁之象，务劝贵主人，远小人，亲君子，家道乃正，气运亦盛矣。

Line-5
Legge: The fifth line, dynamic, shows the small men like a bed of purslaine, which ought to be uprooted with the utmost determination. The subject of the line having such determination, his action, in harmony with his central position, will lead to no error or blame.
Wilhelm/Baynes: In dealing with weeds, firm resolution is necessary. Walking in the middle remains free of blame.
Blofeld: With the tenacity of spinach clinging to the earth, he blamelessly steers a middle course. [That is, weak but determined.]
Liu: Clinging weeds. Determination is necessary. Taking the middle path. No blame.
Ritsema/Karcher: Reeds, highlands: Parting, Parting. Center moving, without fault.
Shaughnessy: The amaranth burns so broken-up, in the middle of the ranks; there is no trouble.
Cleary (1): Wild burdock root; cut through resolutely. Balanced action is impeccable.

Cleary (2): A hill of amaranth; parting with what is to be parted with, balanced action is faultless. [Here it is appropriate to part with what the other yangs part with [i.e., the top yin line], but still preserve and nurture it; this is the path of balanced action, whereby it is possible to be faultless. However, when parting, after all one does not avoid distinguishing between developed and undeveloped people, though one still does not forget what is universally the same in everyone – therefore “balance is not yet obvious.”]
Wu: Like the lead sheep of a flock, he is determined to lead the charge against the little man. His approach from the center results in no error.
COMMENTARY
Confucius/Legge: His standing in the due mean is not yet clearly displayed.
Wilhelm/Baynes: The middle is not yet in the light. Blofeld: Yes, blamelessly but not brilliantly! [In this situation, we can do well enough, but not very well.]
Ritsema/Karcher: Center not-yet shining indeed. Cleary (2): Balanced action is faultless, but balance is not yet obvious. Wu: Though central, his action is not enlightening.
Legge: Purslaine grows in shady places, and hence we find it here in close contiguity to the topmost line, which is yin. Line five's proximity to line six is supposed to have a bad effect on him, so that while he does what his central position requires, it is not without an effort. Ch'eng-Tzu says: "If a man cherishes a single illicit desire in his mind, he has left the right way." Since five is the ruler's seat, evil may come to him, and strenuous efforts must be made to prevent such an evil.
NOTES AND PARAPHRASES
Siu: Uprooting corruption from high offices requires the utmost determination.
Wing: When attempting to overthrow adversaries or obstacles in powerful positions, great Resolution and determination are necessary. The roots of this opposition run wide and deep and, unless completely eradicated, it may spring back to power. A calm thoroughness will see you through.
Editor: Wilhelm and Liu render the other translators’ wide range of specific plants as "weeds,” which is a much more evocative image of the inferior forces symbolized in this line. Psychologically, the idea is clear enough: unless one uproots (brings under control) every remnant of independent (habitual) affect within the psyche, it will eventually return to harm the Work. Sometimes the majority Confucian commentary does not seem to apply, in which case Cleary’s minority Buddhist interpretation (above) may be more apt.

Now 'tis the spring, and weeds are shallow-rooted; Suffer them now and they'll o'ergrow the garden.
Shakespeare -- Henry VI
A. Succumbing to neither despair nor overconfidence, one resolutely eliminates every trace of inferior perception and feeling associated with the matter at hand.
B. A balanced viewpoint roots out error.

周易第四十三卦上九爻详解详解
上六爻辞
上六。无号，终有凶。
象曰：无号之凶，终不可长也。
白话文解释
上六：狗在哭叫，预兆着终将有凶险之事。
《象辞》说：国无号令，其势必遭凶险，说明国运衰微，终不可保。

北宋易学家邵雍解
凶：得此爻者，营谋不成，宜守常，不良者，骨肉刑克，是非缠绕。做官的难于久任，激流勇退为佳。

台湾国学大儒傅佩荣解
时运：声名大损，警惕免祸。
财运：再立新约，否则无利。
家宅：寂静不安；媒妁未成。
身体：无声可呼，已至险境。

上六变卦

  上六爻动变得周易第1卦：乾为天。这个卦是同卦（下乾上乾）相叠。象征天，喻龙（德才的君子），又象征纯粹的阳和健，表明兴盛强健。乾卦是根据万物变通的道理，以“元、亨、利、贞”为卦辞，表示吉祥如意，教导人遵守天道的德行。

上九爻的哲学含义

夬卦第六爻，爻辞：上六：无号，终有凶。
从卦象上看，上六处于卦的顶端，阴爻居柔位，才质柔弱，又心怀阴险，行为非光明正大。上六以阴乘阳，下与九三有应，又在九五周围制造矛盾，不利团结。当阳长阴消之时，上六处于即将消亡的境地，非常凶险。
《象》中这样解释本爻：“晚号之凶”，终不可长也。这里指出：“嚎啕大哭也没有用，最终必然有凶险临头”，表明上六以阴柔小人凌驾于阳刚君子特别是君王之上，是众矢之的。其倒行逆施的状况不会持续很长时间，最终难以逃脱被制裁的命运。
占得此爻者，在做事时，可能是没有行正道，采取不正当的手段，在与人交往时，也没有以诚相待，而是拉帮结派，挑拔离间。这样，你最终会被朋友抛弃，做事也非常不顺，结果会令你失望。
占得此爻者，可能是退居二线的人物，失去了以往的尊贵的位置，没有下级的支持，也没有发布命令的权力，但是却不甘心于此，经常捣乱，搞破坏，最终会有凶事发生。
大势已去，上六的灭亡已不可避免。人在最悲伤的时候反而没有眼泪了，上六就是这样。他只能等待着凶险的来临，却没有一点办法。因为众阳的势力太强大了，自己无法与之抗衡。

上六：无号，终有凶。
《象传》曰：无号之凶，终不可长也。
“号”者，即《彖》之“孚号”、二之“惕号”也。至上则卦己终，《夬》已尽，谓小人之道己消，可以“无号”矣，不知“无号”，则小人之罪名不彰，小人之奸谋，亦将复起。《夬》于此终，《姤》即于此始，故曰“终有凶”也。《象传》申之曰“无号之凶，终不可长也”；《姤》夬相反，《姤》上五阳，喜君子之犹存，夬上一阴，虑小人之复盛。阴阳消长，本相倚复，明“无号”之凶，《姤》之始，即伏于夬之终，故曰“终不可长也”。
【占】　问时运：正运已退，更宜警惕，斯可免凶。
○　问战征：军事将毕，余孽犹在，所当重申号令，警严戒备，始得廓清。若偷安忘备，终必有凶。
○　问营商：上为卦之终，是货物脱售将尽，当重申后约，斯商业得以继续。“无号”，为无商业名目，其业必凶。
○　问功名：“无号”，为声名灭绝之象，凶。
○　问家宅：凡一宅之中，或书声，或歌声，或笑语声，以至鸡鸣狗吠，皆有声也，“无号”，则寂灭无闻，其家必凶。
○　问疾病：是阳尽阴息之症，痛痒不觉，叫号无声，其病危矣。凶。
○　问婚姻：媒妁无言，不成。
○　问讼事：冤莫能伸，讼不得直，凶。
○　问行人：未通音问，凶。
○　问六甲：生女。
【例】　一日，外务书记官北泽正诚君来访，曰：
余同藩士佐久间象山先生，当世有志之士也，夙讲洋学，旁说《易》理。余尝游其门，屡闻先生讲说，会长藩吉田松荫氏，私谋出洋，先生大赞其志，赋诗赠之。及松荫事发，先生被议，幽闭江户，未几得免。时辰侯萨侯，皆慕先生名，遣使招聘，先生皆不应，其后一桥公重礼来招，先生乃应命。余曰：先生嗜《易》，此行请为一筮。先生曰：今四夷内侵，国步艰难，士应将军之召，荣誉莫大，出而有为，正在此时，奚用卜为？余复强之，先生乃揲筮占之，得《夬》之《乾》。先生曰：此卦凶象，然既应使命，不复犹豫，惟慎而已。携装将发，苦不得马，适木曾氏有一马来售，先生知为骏马，高价购之，呼其名曰都路，盖取乘而上都之义。先生过大垣，寓于旧友小原仁兵卫氏邸，小原氏亦知《易》，乃问曰：此行《易》卜如何？先生曰：《夬》之《乾》。小原氏默然久之，如有阻意，先生不语，告别而行。至京都，公卿盛来问贺。一日赴中川宫召命，酒间陈说欧洲形势、兵备严整及骑卫之术，兴酣，先生请问，乃出乘都路，试演骑术之精，以自夸耀。中川宫大为赏赞，亲赐杯酒，先生感激曰：微臣出自卑贱，忝殿下之宠遇，荣誉已极。复改都路为王庭，拜谢而退。归至木屋街，浪士左右要击，殪先生于马上。余时在藩邸，闻变慨叹，惊感《易》理神妙，凶祸之来，有不能幸免矣。
仆闻北泽之言，谓象山先生虽能知《易》，而惜其不能守《易》，终为急于用世之念误之也。仆有感于此，特节其语以附录之。

Line-6
Legge: The sixth line, magnetic, shows its subject without any helpers on whom to call. Her end will be evil.
Wilhelm/Baynes: No cry. In the end misfortune comes.
Blofeld: In the end, misfortune will come without warning.
Liu: Without a cry. Misfortune in the end. [If you get this line you will have difficulty in a new undertaking.]
Ritsema/Karcher: Without crying-out. Completing: possessing a pitfall.
Shaughnessy: There is no crying out; in the winter there is inauspiciousness.
Cleary (1): No call; in the end there is misfortune.
Wu: He has no one to call for help. It will be foreboding in the end.
COMMENTARY
Confucius/Legge: There is the misery of having none on whom to call-- the end will be that she cannot continue any longer. Wilhelm/Baynes: The misfortune of not crying out should in the end not be allowed to persist. Blofeld: This unheralded misfortune will be due to our failure to persist to the end. Ritsema/
Karcher: Without crying-out's pitfall. Completing not permitting long-living indeed. [Cry- out/outcry: HAO: call out, proclaim; signal, order, command; mark, label, sign.] Cleary (2): There cannot be growth at the end. [The five lines below epitomize the exhortations and admonitions of sages to the strong who gather together. Here one who is weak is at the top and even though correct is unable to call forth caution for preparedness, so in the end cannot grow.] Wu: The foreboding of having no one to call for help will come before long.
Legge: The subject of the sixth line, standing above, may be easily disposed of.

NOTES AND PARAPHRASES
Siu: Just as victory is at hand, the man finds no helpers to eradicate the remaining evil. The evil conceals itself, only to spring up again at a later time.
Wing: Danger comes from a seed of evil in your own Self, perhaps a selfdelusion or conceit that blinds you. Just when you feel you may relax your resolve and continue without helpers, it will cause you to err. Misfortune.
Anthony: We need not harbor anger or hold onto bad memories to remind ourself that the situation is unresolved… We must leave correction or punishment of the evil inferiors to the Sage as this is not our province of action…
Editor: Despite Legge's one-sentence dismissal of this line in his annotation, there is a great deal of ambiguity here. Notice the range of interpretations for the
Confucian commentary: none of them say the same thing in English and Wilhelm's is so labored as to be virtually meaningless. These are strong clues that the text may be ambiguous in the original Chinese. Because Blofeld's translation of HAO (out-cry) as "warning" makes plausible sense, at its most neutral the line can depict an unexpected catastrophe. Also note that although blame is implied for line six via the symbolic structure of the hexagram, its actual text contains no value judgment, and as a magnetic line it remains correctly placed at the top. To complicate things even further, the message can be interpreted as either the elimination or the escape of an inferior force and, depending on the context of the question, one can meditate for hours to ascertain what exactly is meant. In a differentiated multiverse, there will always be forces requiring reconciliation and synthesis: nothing is ever "eradicated.” If this is the only changing line, the new hexagram becomes The Dynamic, with a corresponding line depicting the consequences of arrogance. The shadow cannot be eliminated. It is the ever-present dark brother or sister. Whenever we fail to see where it stands, there is likely to be trouble afoot. For then it is certain to be standing behind us. The adequate question therefore never is: Have I a shadow problem? Have I a negative side? But rather: Where does it happen to be right now? When we cannot see it, it is time to beware!
E.C. Whitmont -- The Symbolic Quest
A. The image suggests the disempowerment of an inferior force. [Quarantine without allies results in elimination of authority or influence. A negative, inferior force is terminated due to lack of support.]
B. The image suggests a sudden, unexpected misfortune of some sort.
C. The image suggests a demonically stubborn force which escapes rectification.

D. You are alone without allies in a vulnerable position or questionable endeavor.
March 21, 2001, 5/08/09