Hexagram 40 · 雷水解

解卦原文
解。利西南。无所往，其来复吉。有攸往，夙吉。

象曰：雷雨作，解。君子以赦过宥罪。

白话文解释
解卦：利于西南行，但是，若没有确定的目标，则不如返回，返回吉利。如果有确定的目标，则宜早行，早行吉利。
《象辞》说：本卦上卦为震，震为雷；下卦为坎，坎为雨，雷雨并作，化育万物，是解卦的卦象。君子观此卦象，从而赦免过失，宽宥罪人。
《断易天机》解
解卦震上坎下，为震宫二世卦。震为动，坎为险，遇险而动，为即将脱险走出困境之兆，因此多主吉。

北宋易学家邵雍解
艰难化散，排难解纷；把握时机，趁早进行。
得此卦者，能解脱先前之困难，宜把握良机，求谋事业，出外谋事者更佳。

台湾国学大儒傅佩荣解
时运：灾难已解，声名大起。
财运：天时地利，人和为贵。
家宅：祈祷解厄；婚姻吉祥。
身体：药到病除。

传统解卦
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。
大象：春雷大作，大地解冻，喻冬去春来生机再现。
运势：宜把握良机，快速处理身边困境，更宜出外求谋，因贵人在远方，以西南为吉方。
事业：元气初复，宜休养生息，安静平易为佳，宜宽宜和。当准备就绪则应立即行动，争取主动，不可拖廷，所往必有功利，但切勿贪得无厌。克勤克俭，刚柔相济，以柔为主。远避小人，团结君子，相互依托，共成事业。
经商：行动贵神速，积极而为，方可摆脱险境。行商宜循正道，切勿招摇过市，此乃愚蠢行动，必自招灾祸。
求名：初出茅庐，应继续充实自己。待机行动。尤应远小人，近君子和有才德的人，以期迅速提高自己。
婚恋：应适时进行。夫妻和衷共济，可家庭和睦，免除灾难。
决策：稳妥为宜，亦不应冒险，因一切尚在元气初复阶段。为争取大发展，务必宽以待人，以柔致治，广交贤者，遣散小人，以中庸、正直的方式，张驰结合的手段，开拓方兴未艾的事业。

初九爻的哲学含义

解卦卦象，雷水解卦的象征意义
解卦，本卦是异卦相叠，下卦为坎，上卦为震。震为雷、为动；坎为水、为险。险在内，动在外。本卦的大意是，等严冬过后，当人们听到天上第一个雷声时，就知道地上的水已经冰消雪化，春天到来了。这意味着万物已经从不适于生存的寒冬解脱出来。“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。”
从另一个角度看，坎下震上，是说在危险中只要能积极坚持活动，终有一天会从困难的险境中解脱出来。
解卦，位于蹇卦之后。《序卦传》中这样解释道：“物不可以终难，故受之以解；解者缓也。”意思是事物不可能一直处于危难之中，所以在表示险难的蹇卦之后接着是解卦，意思是险难缓解。
《象》中这样分析本卦：雷雨作，解；君子以赦过宥罪。这里指出：解卦的卦象是坎（水）下震（雷）上，坎又代表雨；为春雷阵阵，春雨瀟瀟，万物舒展生长之表象，充分显示了解卦所蕴含的解除危难的含义。君子应该学习这种精神，赦免有过失的人，宽恕有罪恶的人，给他们重新做人的机会。解卦所启示的道理就是：柔道致治。
解卦象征着灾祸危难的舒解，属于中上卦。《象》中这样来断此卦：目下月令如过关，千辛万苦受熬煎，时来恰相有人救，任意所为不相干。

40.雷水解(䷧)-高岛易断
卦体下《坎》上《震》，《震》为雷，《坎》为水，亦为雨，《震》《坎》交错，即成雷雨交作之象。《坎》于时为冬，《震》于时为春，自冬涉春，雨水乍来，春雷始发，和风送暖，坚冰渐解，天地郁结闭塞之气，一经雷雨鼓动，枯者生，蛰者起，无不解散而萌发也，故名其卦，曰雷水《解》。
解：利西南，无所往，其来复，吉。有攸往，夙吉。
▲　甲骨文解
▲　金文解
▲　篆书解
“解，缓也。”《坎》位北，《震》位东，自北转东，而南，而西，是行也，故曰“利西南”。《解》即所以解蹇，反东北而东南，倒《震》《坎》。《解》之西南，即《蹇》之西南也，故其利同。“无攸往”者，谓蹇解而难已平，无难则无所往，缓以养之，以俟来复，是以“来复吉”也。“有攸往”者，谓蹇解而难犹在，有难则必有往，急，不懈夙兴，是以“夙吉”也。
《 彖传》曰：解，险以动，动而免乎险，解。解利西南，往得众也。其来复吉，乃得中也。有攸往，夙吉，往有功也。天地解而雷雨作，雷雨作而百果草木皆甲坼，解之时大矣哉！
按：《解》有两音，一古买反，谓《解》难之初；一谐买反，谓既《解》之后。《序卦》曰，“解者，缓也”，险难既解，物情舒缓，故为《解》。《解》所以解蹇也，止则《蹇》，而动则《解》。凡遇险不可不动，动斯能免乎险也，免险则为《解》。“西南”《坤》位，《坤》顺得常，故“利”，《坤》为众，故“往得众”。往自内而外，来自外而内。《坤》为纯阴，至《震》一阳来复，犹言大难初平，疮痍未复，必休养生息，俾得复其元气，故不必“攸往”，而自然“来复”，是以得中而吉也。二之六为《晋》，《晋》“明出地上”，日之初升，故有夙象。“晋，进也”，故“有攸往”。《晋》五曰“往有庆”，即“往有功”之谓也。盖“来复”治内，夙往治外，内外交治，解之事尽矣。《解》为二月之卦，《震》阳司令，“雷以动之”，“雨以润之”，天地凝寒之气，因而解散，万物生育之机，因而甲坼。《睽》《蹇》二卦，皆兼取“时用”，《解》独曰“时大矣哉”，盖《睽》《蹇》以得用而济，《解》则不复用其解，惟在待时而动耳。
以此卦拟人事，是险难乍解，元气未复之时也。方其处险，不动则不能脱险，动必当审其方向，又得夫众力。西南为《坤》顺之方，得众即“朋来”之助。及其已解，有不可再动者，如人身疾病乍痊，血气未复，当以休养而调摄之，斯为得中也。有不可不速动者，如人家困难甫脱，而盗贼犹在，当必急起而翦伐之，斯为有功也。《震》为春，春气一动，而雷雨交作，天下之积气乃解，万物之生机始达，犹人之威怒一振，而群邪悉退矣。六爻皆合《蹇》而《观》，初为难初平，惟求“无咎”而已；二则难已除，斯为“贞吉”矣；三则难虽消，以寇“致寇”，其咎亦自取耳；四之难未得全解，尚望得人相助也；五之难，能以心孚，庶几宵小自退也；上之难积恶未靖，不能不威武加之也。在天怒则雷霆，恩则膏雨，在人惟赏其善，罚其恶当之耳。
以此卦拟国家，卦自《明夷》来，自《家人》而《睽》，而《蹇》，而《解》，皆为周兴殷亡之象。《解》为文王羑里脱囚之时，其“利西南”者，文王化行西南之地，虞芮之质成，其“无攸往”也，崇密之翦伐，其有攸往也。所以动兵兴众者，时当险难，不得不动耳，不动不能以免险，且不能以济天下之蹇也。迨至商郊誓师，而来会者八百，是得众也，即得中也。周之所以脱大难者，在此《解》，周之所以集大勋者，亦在此《解》也。王怒如雷，王泽如雨，后之王天下者，惟以法周者法天而已。天地得阳和而雷雨作，万物得阳和而萌孽生，治道亦犹是焉。
通观此卦，《解》与《屯》 易位。《屯》《震》生在下，《坎》难在上，“动乎险中”，为难之始生，其《象》曰“云雷”，是天气郁结而未能发泄也，故不成雨；《解》《坎》难在下，《震》生在上，动免乎险，为难之已解，其《象》曰“雷雨”，是天气发泄，而恩威并施也，故曰“雷雨作”。《解》之卦义，其为难者，《坎》也，阴也，其难解者《震》也，阳也。初爻以其始解而安之；二爻就其获解而治之；三爻防其方解而复致之。内三爻属《坎》，《坎》，阴也，故不言《解》。四爻之《解》，得朋为助；五爻之《解》，以孚得吉；上爻之《解》，以“用射”获利。外三爻属《震》，《震》，阳也，故言《解》。统之难之作也，靡不由于小人，而其《解》也，靡不由于君子。五为《解》之主，《象》曰“君子有解，小人退也”，所谓“君子”，即《大象》所称“赦过宥罪”之“君子”也。此为《解》一卦之要领也。
《象》曰：雷雨作，解，君子以赦过宥罪。
按：十二消息考，《坎》为十二月至正月之卦，《坎》五六两爻，值雨水惊蛰；《震》为二月至四月之卦，《震》初爻，值雷乃发声，三爻值谷雨。《解》为二月公卦，《象》曰“雷雨作”，盖因其时而取象焉。《坎》为罪，为灾，故有过有罪；《震》为缓，为生，故用“赦”用“宥”。君子法之，号令如雷之《震》，天下无不耸动，恩泽如雨之降，天下无不喜悦。夫使幽闭久系之人，一旦得“赦过宥罪”，弛其禁锢，脱其桎枯，如出陷阱而复见天日，则其忧闷郁结之气，无不解散。是君子与民更新，以之解万民之难也。
【占】　问时运：灾难解脱，大有奋发振作之象。
○　问战征：威武一振，有大寇翦灭，小寇服从之象。
○　问功名：有声震百里，泽被群生之兆。
○　问营商：得时得令，“雷雨之动满盈”，大利。
○　问婚姻：《震》雷《坎》雨，阴阳交济，生育畅茂，吉。
○　问家宅：天盘有动，地盘有难，宜祈祷解免
○　问行人：一时可归，防小有灾难，无咎。
○　问讼事：幸得宽宥无罪。
○　问六甲：生男。

Judgment
Legge: Liberation finds advantage in the southwest. When the operation is completed, a return to stability brings good fortune. If operations are incomplete, it is best to finish them quickly.
Wilhelm/Baynes: Deliverance. The southwest furthers. If there is no longer anything (Sic) where one has to go, return brings good fortune. If there is still something (Sic) where one has to go, hastening brings good fortune.
Blofeld: Release. The west and south are favorable. Those with nothing to gain from going forward will find good fortune by turning back; those who do have much to gain from going forward must hasten to be sure of doing well. [This is not a time to stay where we are. If we have no good reason to advance, it is best to retreat.]
Liu: Liberation. The southwest benefits. If there is nothing for one where one has to go, then returning brings good fortune. If there is something in a place where one can go, then going quickly leads to good fortune.
Ritsema/Karcher: Taking-apart. Harvesting: Western South. Without a place to go: one's coming return significant. Possessing directed going: Daybreak significant. [This hexagram describes your situation in terms of reflection and release from tension. It emphasizes that analyzing and understanding things in order to be delivered from compulsion is the adequate way to handle it...]
Shaughnessy: Untangled: Beneficial to the southwest; there is nowhere to go; his coming in return is auspicious; there is someplace to go to spend the night; auspicious.
Cleary (1): For liberation, the southwest is beneficial. When going nowhere, the return brings good fortune; when going somewhere, promptness brings good fortune.

Cleary (2): For solution, the southwest is beneficial. Going nowhere, coming back is fortunate, etc.
Wu: Relief indicates advantage in the southwest. If he undertakes to do something without a cause, it will be auspicious for him to return to his former station. If he undertakes to do something with a cause, it will be auspicious for him to do it early.
The Image
Legge: Liberation shows a thunderstorm clearing the atmosphere. The superior man, in accordance with this, forgives errors and deals gently with crimes.
Wilhelm/Baynes: Thunder and rain set in: the image of Deliverance. Thus the superior man pardons mistakes and forgives misdeeds.
Blofeld: This hexagram symbolizes thunder and rain bringing release. The Superior Man tends to forgive wrongs and deals leniently with crimes. [The component trigrams suggest that a certain amount of forceful action is required.]
Liu: Thunder and rain come, symbolizing Liberation. The superior man forgives errors and pardons criminals.
Ritsema/Karcher: Thunder, rain, arousing. Taking-apart. A chun tzu uses forgiving excess to pardon offenses.
Cleary (1): Thunder and rain act, dissolving. Thus do superior people forgive faults and pardon crimes.
Cleary (2): Thunder and rain – solution. Etc.
Wu: There come thunder and rain; this is Relief. Thus the jun zi pardons inadvertent transgressors and extenuates (Sic) criminal offenders.
COMMENTARY
Confucius/Legge: Liberation shows the trigram of Movement above the
trigram of Danger -- through movement there is an escape from peril. An early movement to the southwest wins the allegiance of the masses and returns the state to normalcy and equilibrium. When heaven and earth are freed from the grasp of winter, we have thunder and rain. When these come, the buds of the fruit-producing vegetation begin to open. Great indeed are the phenomena in the time of Liberation.

Legge: The written Chinese character for Liberation is the symbol of
unloosing -- untying a knot or unraveling a complication. This hexagram denotes a condition in which the obstruction and difficulty of the preceding figure have been removed. The lesson is how this new and better state of the kingdom should be dealt with. If no tasks remain to be completed, the sooner things resume their normal course the better. If further operations are necessary, let them be accomplished without delay. The K'ang-hsi editors say that moving to the south and west is the same as returning to normality. Thunder and rain clear the atmosphere, and a feeling of oppression is relieved. The images of springtime in the Confucian commentary refer to the gentle policy of a conquering ruler who forgives the opposition of those who cease to offer resistance.
NOTES AND PARAPHRASES
Judgment: Do what obviously needs to be done and return to stability as soon as possible. The Superior Man forgives, forgets, and bears no grudges. (i.e., Stability is more important than fixing blame or haggling over who is right.) If the thirty-ninth hexagram of Impasse is turned upside down it becomes the fortieth hexagram of Liberation or Deliverance. The two figures represent opposite situations: if Impasse creates tension, then Liberation releases it. The upper trigram of Movement ascends to escape from the lower trigram of Danger, giving us an unambiguous image of freedom and relief. Apart from all personification, the whole of space in which life finds itself has a malevolently spiritual character, and the "demons" themselves are as much spatial realms as they are persons. To overcome them is the same thing as to pass through them, and in breaking through their boundaries this passage at the same time breaks their power and achieves the liberation from the magic of their sphere.
H. Jonas -- The Gnostic Religion Legge's commentary in the preceding hexagram explains that the "southwest" is the direction of "earth," the fertile lowland where life is natural and uncontrived. Confucius tells us here that an early move in this direction will win the "allegiance of the masses." Psychologically interpreted, this refers to the inner kingdom of the psyche, where “the masses” are the drives, emotions and archetypal complexes which make up our being. The symbolism suggests a conscious freeing up of inner tension. These forces, therefore, must not be left to run wild, but should be disposed of in harmless ways or, better still, used for constructive

purposes: creative activities of various kinds; the rebuilding of our personality, contributing to our Psychosynthesis.
Roberto Assagioli -- Psychosynthesis

周易第四十卦初九爻详解
初六爻辞
初六。无咎。
象曰：刚柔之际，义无咎也。
白话文解释
初六：筮遇此爻，没有灾难。
《象辞》说：初六与九二相接，为刚柔相应之象，喻君臣、夫妻和衷共济，其义自无灾难。

北宋易学家邵雍解
平：得此爻者，经营者吉，未婚者配。做官的德位相称，晋升有望，读书人会取得好成绩。

台湾国学大儒傅佩荣解
时运：困难初解，不可妄动。
财运：没有损失，即是幸事。
家宅：平安度日。
身体：一切无恙。

初六变卦

  初六爻动变得周易第54卦：雷泽归妹。这个卦是异卦（下兑上震）相叠。震为动、为长男；兑为悦、为少女。以少女从长男，产生爱慕之情，有婚姻之动，有嫁女之象，故称归妹。

初九爻的哲学含义

解卦第一爻，爻辞：初六：无咎。爻辞释义
本爻辞的意思是：处在危难才解的情形下，没有什么过失和不当的。
这一爻是解除困难的时刻，初六是阴爻居柔位，在解卦最下端，柔顺，位置不显著，所以安全。而且，初六与上卦的九四，阴阳相应，虽然不会大吉，也没有灾难。
《象》中这样解释本爻：刚柔之际，义无咎也。这里指出：处在刚柔相济、相辅相成的地位，是不会有什么过失和不当的。
占得此爻者，没有灾，没有祸，没有错，没有罪，一切平安。这意味着所从事业正向好的方面转化，从险阻状态回归到正常状态，不过现在不宜立刻行动，而应做好行动的准备。
初六：无咎。
象曰：刚柔之际，义无咎也。
经文意思是：没有灾难。
象辞意思是：初六与九二刚柔相济，合乎道义所以没有灾难。
初六爻是解卦下卦坎的最下爻，坎为险，所以初六处于险难的边缘，并且初六柔爻居奇位，所以处境不是很好。可是由于与九二阴阳相合，并且与九四相应，所解除初六的灾难。也就是说初六虽然有难，但可以解脱，所以“无咎”。

初六：无咎。
《象传》曰：刚柔之际，义无咎也。
初居《解》之始，大难初平，不求有功，只求无咎。初与四应，赖应之力，得解其险，故曰“无咎”。《象传》所谓“刚”者，指四，“柔”者指初，“际”者，谓初与四相应，阴阳相交，其义自可无咎也。
【占】　问时运：困难初解，安时守分，自得无咎。
○　问战征：乍脱重围，宜自蓄锐养精，不可妄动，得保无咎
○　问营商：不致耗失，亦为幸矣。
○　问功名：目下只可守旧而已。
○　问家宅：平安无害。
○　问讼事：宜和。
○　问婚姻：平平。
○　问六甲：生男。
【例】　明治二十四年三月，为郑永宁与清国公使馆内通书函，一时议论纷起，真伪莫辨，制纸分社长阳其二氏来书，请占一卦，以判虚实。筮得《解》之《归妹》。
断曰：《解》者，释也，坚冰得暖而解散之象也。初爻曰“无咎”，《 易》之爻辞，单言“无咎”者，惟此一爻，是天张其口，以证郑氏之无罪也。且《解》者，谓解脱罪过，初爻之阴属郑氏，四爻之阳属清国公使，阴阳相应，知情分颇厚，然于国家大义，一无关害。《象传》曰“君子赦过宥罪”，料日后审官，亦必原情赦宥，断不以无稽文字，为之追究也。

Line-1
Legge: The first line, magnetic, shows that its subject will commit no error.
Wilhelm/Baynes: Without blame.
Blofeld: No error!
Liu: No blame. [If you receive this line you can expect success in your undertakings.]
Ritsema/Karcher: Without fault.
Shaughnessy: There is no trouble.
Cleary (1): No blame.
Wu: No error.
COMMENTARY
Confucius/Legge: The dynamic fourth line and the magnetic first line are in correlation. We judge rightly in saying that its subject will commit no error.
Wilhelm/Baynes: On the border between firm and yielding there should be no blame. Blofeld: the conjunction of yielding and firm (namely, lines one and two) (Sic) implies freedom from error. Ritsema/Karcher: Solid and supple's border. Righteous, without fault indeed. Cleary (2): At the border of hard and soft, etc. Wu: Where the strong-minded and the softhearted meet, there is on balance no error.
Legge: There is a magnetic line instead of a dynamic one in the first place, but this is compensated for by her dynamic fourth line correlate.
NOTES AND PARAPHRASES
Siu: At the outset, the man is freed from obstacles and is recuperating in peace.
Wing: You have surmounted the difficulties in your current endeavor. The path has been cleared and progress will continue. Use this time to consolidate your position.

Editor: Blofeld's interpretation of the Confucian commentary is anomalous -correctness is found in the tension between lines one and four (not one and two). To be magnetic in a dynamic place and dynamic in a magnetic place suggests a continuous adjustment to changing circumstances. Wilhelm's Confucian commentary provides a good image of this kind of adaptation: "On the border between firm and yielding there should be no blame." Sometimes this line can
mean a confirmation of a hypothesis, speculation or attitude -- it is saying "affirmative" to your query. Fortunate, indeed, is the man who takes exactly the right measure of himself, and holds a just balance between what he can acquire and what he can use, be it great or be it small. -- P.M. Latham
A. A position of dynamic (as opposed to static) balance between opposing forces is free of error.

周易第四十卦九二爻详解
九二爻辞
九二。田获三狐，得黄矢，贞吉。
象曰：九二贞吉，得中道也。
白话文解释
九二：畋猎获得三只狐狸，猎物身上带着铜箭头。卜问得吉兆。
《象辞》说：九二爻辞讲的卜问得吉兆，因为九二之爻居下卦中位，像其人行事遵循正道。

北宋易学家邵雍解
吉：得此爻者，正当好运，财利可获。做官的会荣华富贵，读书人会取得佳绩。

台湾国学大儒傅佩荣解
时运：避邪归正，功名有望。
财运：努力经营，可得厚利。
家宅：防范作祟；得到正室。
身体：防有邪念邪病。

九二变卦

  九二爻动变得周易第16卦：雷地豫。这个卦是异卦（下坤上震）相叠，坤为地，为顺；震为雷，为动。雷依时出，预示大地回春。因顺而动，和乐之源。此卦与谦卦互为综卦，交互作用。

九二爻的哲学含义

解卦第二爻，爻辞：九二：田获三狐，得黄矢；贞吉。爻辞释义
田：指田猎。狐：指狐狸，比喻以谗言陷忠的小人。黄矢：指黄色的箭头，箭头比喻刚直。
本爻辞的意思是：田猎时捕获许多只狐狸，又得到了象征美德的黄色箭矢，保持这种品德并坚守正道，可获吉祥。
九二这一爻启示的道理是：解除困难需把握中庸、正直的原则。
从卦象上看，九二阳爻在内卦的中位，因而中庸，又与君位的六五相应，得到信任。从全卦来看，这一卦有四个阴爻，除了在君位的六五之外，还有三个阴交，所以说三狐。九二搭弓射箭，驱除除了迷惑君主的小人，也就是“三狐”。
《象》中这样分析本爻：九二贞吉，得中道也。这里指出：九二爻之所以能获得吉祥，是因为它能够遵循中正之道，符合事物发展的规律。
九二在驱逐小人用的是“黄箭”，“黄”是地的颜色，在木火土金水的五行中，是中央颜色；箭是直的，象征在驱逐小人时，须用中庸、正直的方法。因为坚守正道，伸张正义，才会驱逐小人，这样的结果可获吉祥。
占得此爻者，要记住，解决问题不要走极端，坚持中间的道路，这样才能更好地消除隐患。
九二：田获三狐，得黄矢，贞吉。
象曰：九二贞吉，得中道也。
经文意思是：田猎捕获到三只狐狸，得到黄色的箭，守正道吉祥。
象辞意思是：九二爻守正道的吉祥，是因为处于中正之道。
九二爻身处于险中，并且刚爻居于偶位，所以处境也不是很好。但是九二与初六、六三相合，与六五相应，可以得到众人的帮助脱离险难，爻辞中的“三狐”指的便是这三个阴爻。九二又居于下卦之中，能保持适中的原则，这就是爻辞中的“黄矢”。黄色在五行中居中，在此比喻九二有居中之德。初六、六三、六五和九二本身所具备的适中之德可以解脱九二的困境，所以九二只要坚守正道便会吉祥。

九二：田获三狐，得黄矢，贞吉。
《象传》曰：九二贞吉，得中道也。
“田”者，猎也。上互《坎》，《坎》为狐，下互《离》，《离》为黄矢。狐阴兽，善惑人，故譬言妄邪小人，蛊惑君聪。“三”者，言数之多也。“黄”者，正色；“矢”者，直也。二爻以阳居阴，刚柔得中，上与六五，阴阳相应，为能辅佐大君，进贤黜邪，用以匡济时艰者也。盖欲解难，当先驱狐，故取《离》之矢，就《坤》之田，获《坎》之群狐而尽歼之，斯内治肃靖，于以济险出危，纳一世于中道，其在此矣，是以九二“贞吉”也。
【占】　问时运：去邪归正，自得安吉。
○　问战征：“田”者猎兽，犹战之猎敌也。获狐者，犹获敌之渠魁也。得矢者，犹得敌之兵器也。故“贞吉”。
○　问营商：“田”者在猎兽，商者在猎利，“三”者多数，“黄”者黄金。必获厚利，吉。
○　问功名：曰“获”，曰“得”，功名可望，吉。
○　问家宅：此宅防有狐祟，须猎获之，乃吉。
○　问婚姻：此必先有小妾，而后纳正室也。黄者正色，为正配，吉。
○　问疾病：防是狐媚邪病，宜张弧矢以驱之，吉。
○　问六甲：生男。
【例】　某商人占气运，筮得《解》之《豫》。
断曰：获狐得矢，知猎财猎名，无往不利。足下灾难既解，所求必得，正是好运发动，有雷雨得时之象。“黄”为正色，“矢”为直，又知足下品行正直，不惑于狐媚，是能以正治邪，故“贞吉”。
【例】　明治二十五年，余患鼻痔，呼吸不通，谈话亦困，颇觉苦之。闻金杉某，留学独逸，专修鼻科，归朝设院受诊，余欲求治，筮得《解》之《豫》。
断曰：内卦水险，外卦雷动，动而免险之象，故不宜坐视，宜速治疗，解去疾病之难也。占得第二爻，为《坎》之主，动而变《豫》，有预治之象。“田”为狩猎，“狐”为怪物，“黄矢”者，射其怪物之矢。今鼻中之疣，身之怪物也，“三”者，为数之多；“黄矢”者；想为医治之器也，爻可备观，其象则吉。
余于是向金杉氏乞治，金杉氏一诊，许为 易治，先用麻药，通电气于铜线，系挂于疣上，遂得截断其疣。疣数不一，悉皆截去，病苦顿解。医术之妙，实可惊喜，而《易》机之先示，悉合其状，更可惊叹。鸣呼！《易》者以森罗万象之事物，照彻于三百八十四爻之中，一一发露其灵机，以垂教于天下后世，圣人之所以为圣人也！
【例】　相州横须贺建筑炮台，又有造船大工场，年年埋筑海面，因采土炭岩石，向归大仓久米马担保，其岩石用船运至海岸筑处，并用小轮船为引，以取快疾。大仓组遂自造运船；免受雇船勒索等弊，指挥得当，独占利益。在官寮察知一人专担，难免弊窦，欲命高岛嘉兵卫分承其役，于是大仓组忌之，隐使船夫等百般妨碍，且故意宽支赁金，每日所损，不下七八百元，两家俱受其困。余乃请占一卦，筮得《解》之《豫》。
断曰：《 彖传》谓“解，险以动，动而免乎险”，明言一动乃可出险。就占所言，爻以二五为纷争之主，今得二爻，二在内卦，属高岛氏，五在外卦，属大仓氏，二之负担，为四所妨，遂致互生吱唔，互受亏折。爻辞曰“三狐”，谓彼有三人，狡猾妨事；“黄矢”，谓我有一人，正直当事。以矢射狐，而狐退矣。四爻曰“朋至斯孚”，“朋”者，谓居间而讲和之友，“孚者，谓二五两主，得以感孚而罢争也。五本君子，始为小人所狐惑，故曰“君子有解，小人退也”。
乃依此占，使横山孙一郎传高岛氏之意于大仓氏，事遂平和。

Line-2
Legge: The second line, dynamic, shows its subject catch, in hunting, three foxes, and obtain the yellow (golden) arrows. With firm correctness there will be good fortune.
Wilhelm/Baynes: One kills three foxes in the field and receives a yellow arrow. Perseverance brings good fortune.
Blofeld: With one yellow arrow, he killed three foxes in the field. [Three birds with one stone.] Righteous persistence will bring good fortune.
Liu: One catches three foxes in the field and gains a yellow (golden) arrow. To continue brings good fortune.
Ritsema/Karcher: The fields, catching three foxes. Acquiring a yellow arrow.
Trial: significant.
Shaughnessy: In the fields bagging three foxes, and getting a yellow arrowhead; determination is auspicious.
Cleary (1): Catching three foxes on a hunt, having golden arrows, correctness brings good fortune.
Cleary (2): Catching the third fox on a hunt, finding a yellow arrow, etc.
Wu: The hunter bags three foxes and finds a yellow arrow. It will be auspicious with perseverance.

COMMENTARY
Confucius/Legge: The good fortune is because he holds the due mean.
Wilhelm/Baynes: The good fortune is due to its attaining the middle way.
Blofeld: The good fortune of being able to steer a middle course. Ritsema/
Karcher: Acquiring centering tao indeed. Cleary (2): Attaining the way of balance. Wu: Because he takes a middle road.
Legge: The second line is dynamic, but the place is magnetic, so his strength is tempered. As the correlate of the ruler in line five, he is an officer striving to bring about deliverance and pacify the subdued kingdom. He is compared to a hunter who disposes of inferior men, represented by the three foxes. He receives the yellow arrows, the instruments of war or hunting, whose color is correct and whose form is straight. The K'ang-hsi editors say that while straightforwardness, symbolized by the arrows, is the first duty of an officer, if he doesn't temper that quality by pursuing the due mean, symbolized by their yellow color, and instead proceeds by main force to remove what is evil, he will provoke indignation and rebellion.
NOTES AND PARAPHRASES
Siu: The man proceeds at a proper pace and with moderation to remove the designing individuals, who influence the ruler through flattery and obstruct public progress.
Wing: The situation may be in the hands of inferior individuals who use unworthy methods to influence those in authority. You must now be particularly straightforward and virtuous while discrediting their efforts. Good fortune.
Editor: 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. Yellow: Color of the mean, of the sun – suggests wisdom which comes from clarity: balanced perception. Fox: Common Asian symbol for evil, especially its wily or tricky aspects. Three: Symbol of dialectical synthesis or completion, as is the concept of the mean. The line images a situation in which careful discrimination perceives the elements of a problem. Therefore, the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bharata, stand and fight.
Bhagavad-Gita
A. Balanced insight into the situation differentiates and eliminates harmful elements.
B. Bull’s-eye! – your suspicions are confirmed.

周易第四十卦九三爻详解详解
六三爻辞
六三。负且乘，致寇至，贞吝。
象曰：负且乘，亦可丑也；自我致戎，又谁咎也。
白话文解释
六三：带着许多财物，又是背负，又是车拉，招摇惹盗，自然招致盗寇抢劫，卜问有灾祸之象。
《象辞》说：带着许多财物，又是背负，又是车拉，招摇惹盗，这是愚蠢可耻之事，由于自己慢藏诲盗，招致盗寇，又能谴责谁呢？

北宋易学家邵雍解
凶：得此爻者，须防窃盗，是非诉讼。做官的谨防被贬之忧。

台湾国学大儒傅佩荣解
时运：素行不端，自取其辱。
财运：小心防盗，以免损失。
家宅：盗窃难防；富而不仁。
身体：乱服成药，自找麻烦。

六三变卦

  六三爻动变得周易第32卦：雷风恒。这个卦是异卦（下巽上震）相叠。震为男、为雷；巽为女、为风。震刚在上，巽柔在下。刚上柔下，造化有常，相互助长。阴阳相应，常情，故称为恒。

九三爻的哲学含义

解卦第三爻，爻辞：六三：负且乘，致宼至；贞吝。爻辞释义
负：指背负。乘，指乘坐。
本爻辞的意思是：肩上扛着东西，坐在华丽的车上，招来了强盗。即使能够坚守本分，也会出现困难。
本爻所启示的道理是要名实相符。六三是阴爻，象征小人却位于高位；而且阴爻阳位不正，品德与地位不相称，必然会招致想盗取这一地位的人出现。就是坚守正道，也难以免羞。
《象》中这样分析本爻：“负且乘”，亦可丑也；自我致戎，又谁咎也？这里指出：“肩上扛着东西，坐在华丽的车上”，这样的行为简直是太丑陋了，必然会带来灾祸。由于自己的原因而招致战祸，这又能去责怪谁呢？只能是自作自受罢了。
孔子曾对这一爻做过评论：“作《易》者，其知盗乎？《易》曰：‘负且乘，致宼至。’负也者，小人之事也；乘也者，君子之器也。小人而乘君子之器，盗思夺之矣。上慢下暴，盗思伐之矣。慢藏诲盗，冶容诲淫。《易》
曰：‘负且乘，致宼至。’盗之招也。”孔子的意思是说，一个注定背负财物的、卑贱的人，却乘坐高贵的、君子所乘的车辆，当然要招致强盗来了。
占得此爻者，不要以自命不凡的态度对待下属，不要炫耀自己的富有，否则，你将会遭到反对，并且蒙受损失的。

六三：负且乘，致寇至，贞吝。
《象传》曰：负且乘，亦可丑也。自我致戎，又谁咎也。
“负”者，窃负，“乘”者，乘肥，“负且乘”，是窃盗而公卿也，故“可丑”。“致寇至”者，《坎》为寇。六三处《坎》体，本寇也，寇以遭时窃位，得以策肥乘坚，为寇者见之，曰彼亦寇也，今居然“负且乘”矣，是可取而代之也。此谓以寇名寇。当此险难甫解，而使寇者滥居高位，岂非用人者之咎乎？故曰“自我致戎”，咎复何辞？“吝”，即丑也。
【占】　问时运：运非不佳，但因素行不端，为人鄙笑。
○　问战征：战隙自我而开，以致群盗纷起，一时难平。
○　问营商：防有盗劫之患。
○　问功名：沐猴而冠，其能久乎？
○　问家宅：门户不自谨慎，或用人不当，致招窃盗。
○　问婚姻：两姓均非端正之家，是富而不仁者也，“可丑”
○　问讼事：两造理皆不直。
○　问行人：满载而归，但来路不正。
○　问失物：已被窃负盗去，不得。
○　问六甲：生男。
【例】　某人来，请占某区长品行，筮得《解》之《恒》。
断曰：负为肩负，小人之役也，乘为乘车，君子之分也，“负且乘”，是以小人而窃居君子之分也。寇者见之曰：是亦寇也，彼以寇显，我岂独不可显乎？故曰以寇招寇，丑有由来也。观此爻辞，则知某氏得为区长，亦寇取而得之，必有寇伺其后者也，何能久居其任乎？未几果罢职。

Line-3
Legge: The third line, magnetic, shows a porter with his burden, yet riding in a carriage. He will only tempt robbers to attack him. However firm and correct he may try to be, there will be cause for regret.
Wilhelm/Baynes: If a man carries a burden on his back and nonetheless rides in a carriage, he thereby encourages robbers to draw near. Perseverance leads to humiliation.
Blofeld: Traveling with both luggage-bearers and a carriage, he attracted the attention of robbers. To persist would bring misfortune. [This could mean that someone bearing luggage on his back rides in a carriage. In any case, the Chinese additional commentaries explain that the passage refers to those who usurp privileges to which they are not entitled by rank or merit.]
Liu: A man carries goods on his back and rides in a carriage – thus invites robbers to come. To continue brings humiliation.
Ritsema/Karcher: Bearing, moreover riding. Involving outlawry culminating. Trial: abashment.
Shaughnessy: Carrying on the back and riding in a cart brings robbers to arrive; determination is distressful.
Cleary (1): Riding bearing a burden causes enemies to arrive. Even being righteous one is humiliated.
Cleary (2): Carrying and riding brings on enemies. It is right to be humiliated.
Wu: A man bearing a load rides in a carriage. What he swaggers is conducive to robbery. Even though he does nothing wrong, he will be humiliated.
COMMENTARY
Confucius/Legge: For a porter with his burden to be riding in a carriage is a thing to be ashamed of. It is he himself that tempts the robbers to come. On whom besides can we lay the blame? Wilhelm/Baynes: He should really be ashamed of himself. When I myself thus attract robbers, on whom shall I lay the blame? Blofeld: Moreover, his using both of them was shameful. If I were to act thus and bring robbers down on me, who but myself would be to blame?
Ritsema/Karcher: Truly permitting the demoniac indeed. Originating-from my involving arms. Furthermore whose fault indeed. Cleary (2): Carrying and riding are both disgraceful. One brings attack by oneself – who else is to blame?

Wu: It is a shame for a bearer to ride in a carriage. He exposes himself to robbery. Who else is to be blamed?
The Master said: The makers of the I Ching may be said to have known the philosophy of robbery. The I Ching says, "He is a burden-bearer, and yet rides in a carriage, thereby exciting robbers to attack him." Burdenbearing is the business of an inferior man. A carriage is the vehicle of a gentleman. When an inferior man rides in the vehicle of a gentleman, robbers will think of taking it from him. When one is insolent to those above him, and oppressive to those below, robbers will wish to attack him. Careless laying up of things excites to robbery, as a woman's adorning of herself excites to lust. What the I Ching says about the burden-bearer's riding in a carriage, and exciting robbers to attack him shows how robbery is called out.
Legge: The third line is magnetic where it should be dynamic. In the top place of the lower trigram it suggests the idea of a porter riding in a carriage. People will say: "How did he get there? The things cannot be his own." Therefore robbers will attack and plunder him since he can't protect himself or accomplish anything good.
NOTES AND PARAPHRASES
Siu: The man has obtained material goods and comfort and seeks a life of ease which does not suit his nature. Like a woman's self-adornment which excites to lust, this way of life merely invites robbers and leads to humiliation.
Wing: You have been able to assume a somewhat powerful position, which you do not know how to control. You pretend to be something that you are not. This invites envy. If you continue in this way you will suffer humiliation at the hands of others who would usurp your position.
Editor: Receiving this line can be a reprimand for an unworthy attitude. It shows one who aspires beyond his station, or who incorrectly seeks an easy solution to his problems. If this is the only changing line, the hexagram becomes number thirty-two, Consistency, the corresponding line of which begins: "Shows one who does not constantly maintain his virtue..." The idea is that a desire to move ahead quickly tempts one into an improper response to the situation at hand. Sometimes the context of the question can suggest that the
"vehicle" (carriage) is the oracle itself -- you want it to answer a question you can figure out for yourself. The porter's burden is an obvious responsibility or duty. The robbers are anything that would harm the Work. The acceptance of the need to relate to a power or powers beyond our personal control and rational comprehension does not necessitate, indeed does not even permit, abandonment of our personal responsibility but rather requires of us that in the domain of the personal life assigned to us

our own responsibility must be exerted to the limits.
E.C. Whitmont -- The Symbolic Quest
A. "There's no such thing as a free lunch." Get your head out of the clouds and assume your responsibilities.
B. Did you expect a spiritual helicopter to take you to the top of the mountain?

周易第四十卦九四爻详解详解
九四爻辞
九四。解而拇，朋至斯孚。
象曰：解而拇，未当位也。
白话文解释
九四：赚了钱，而懒怠不想走，结果被人虏去。
《象辞》说：懒怠不想动，说明其人怠于职守，不称其位。

北宋易学家邵雍解
凶：得此爻者，须防小人，或有交友不慎之祸。

台湾国学大儒傅佩荣解
时运：因人成事，才有机会。
财运：获利不多，朋友交心。
家宅：不易安居；有力媒人。
身体：慢跑健身。

九四变卦

  九四爻动变得周易第7卦：地水师。这个卦是异卦（下坎上坤）相叠。“师”指军队。坎为水、为险；坤为地、为顺，喻寓兵于农。兵凶战危，用兵乃圣人不得已而为之，但它可以顺利无阻碍地解决矛盾，因为顺乎形势，师出有名，故能化凶为吉。

九四爻的哲学含义


解卦第四爻，爻辞：九四：解而拇，朋至斯孚。爻辞释义
拇：指脚的大拇趾。斯：如此，这样。孚：诚信。
本爻辞的意思是：像解开被绑的拇趾一样摆脱小人的纠缠，志同道合的人才会心怀诚信前来帮助。
解卦第四爻，爻辞：九四：解而拇，朋至斯孚。人生启示
本爻辞启示的道理是：切断与小人的关系，才会得到君子的信任。
《出师表》中有这样一句话：“亲贤臣，远小人，此先汉所以兴隆也；亲小人，远贤臣，此后汉所以倾颓也。”一个人一旦与小人交往密切，君子都会对其失望，而纷纷离去。一旦其与小人脱离关系，君子看在眼里，又会回来与其交往，这样自己的事业才能有所发展。
《象》中这样解释道：“解而拇”，未当位也。这里指出：“像解开被绑的拇趾一样摆脱小人的纠缠”，是因为其所处位置不正的缘故。九四属于阳爻居阴位，又不居中，所以位置不正。
占得此爻者，在工作中遇到了麻烦，为了缓解矛盾，首先切断与小人的关系，或解除小人的

九四：解而拇，朋至斯孚。
《象传》曰：解而拇，未当位也。
四居《震》之始，《震》为足，“拇”，足大指也。四为《解》之主，《解》即解其蹇也。蹇为足疾，疾在一拇，不足以为《蹇》，解在一拇，亦不成其为《解》。四不当位，故不能全解其蹇，第见“解尔拇”，“拇”，即指四而汝也，故曰“尔拇”。《解》之四，即从《蹇》五来，《蹇》五曰“朋来”，故《解》四曰“朋至”。四亦自知其不能解蹇，惟望“朋至”，得以相助为理。将由拇以及心，斯心心相感，而《蹇》得全《解》矣。《坎》为孚，故曰“孚”。
【占】　问时运：行年已当强仕，但行运不当，全在因人成事
○　问战征：防炮弹伤足，幸救兵得力，可以解围。
○　问营商：所获甚微，惟众心交孚，一二年后，可望厚利。
○　问功名：拇为足指，卑下已极，至五爻日“君子维有解”必待下科，可望登榜。
○　问家宅：此宅地低下，不得其当，只可作行栈店屋。
○　问婚姻：得有力媒人说合，方可成事。
○　问讼事：有朋友出，交相解劝，得可息讼。
○　问六甲：生男。
【例】　群马县高崎市某甲书来，曰仆近邻有乙某者，一子罹病危笃，祷于榛名神社，不日而愈，乙某深喜之，偕子谒谢神社。一日乙某以遗金尽付其子曰：余居处，恐遭杀害，突然而行，同子即出而追寻，不知去向，举家不堪悲叹。请劳一占，以卜吉凶。余时适罹疾，因使门弟筮之，得《解》之《师》。
余见此占，问门弟将何以断之？门弟答曰：乙某不入山，亦不投水，在东方朋友之家而已。《 彖传》曰，“解，险以动，动而免乎险”，乙某自言，恐遭杀害而逃去，是因险而动也；既得逃避，是“动而免乎险”也。爻辞曰“解而拇，朋至斯孚”，“拇”为足大指，父子一体，子在下，是足指也。遗金而别，解拇者也；“朋至斯孚”，是明言在朋友之家也。“孚”者，得朋友一言而心感也。
余喜判语适当，遂书其断语而函告之。后面会某甲，询及此占，曰乙某踪迹，适如贵占云云。

Line-4
Legge: To the subject of the fourth line, dynamic, it is said: "Remove your toes. Friends will then come, and there will be mutual confidence between you."
Wilhelm/Baynes: Deliver yourself from your great toe. Then the companion comes, and him you can trust.
Blofeld: A fumbled release. Put your trust in the friend(s) who will come. ["A fumbled release" is the result of my attempt to make something of three Chinese
words -- "release" and "thumb" (or "big toe") joined by a grammatical particle with various possible meanings. Whether my guess is right or not, the commentary on the line makes it clear that the omen is not a fortunate one. Happily, an awkward situation will be relieved by the arrival of a friend (or friends).]
Liu: Loosen your big toe. When your friend comes, you can trust each other.
Ritsema/Karcher: Taking-apart and-also the thumbs. Partnering culminating, splitting-off conforming.
Shaughnessy: Untangling his hemlock; a friend arrives and returns this.
Cleary (1): Releasing your big toe, when the companion comes, then trust.
Cleary (2): Remove your big toe. When a companion comes, then you trust.
Wu: He unties his big toes. This will bring the trust of his friends.
COMMENTARY
Confucius/Legge: The places of this line and of the third and first are all inappropriate to them. Wilhelm/Baynes: The place is not the appropriate one.
Blofeld: A fumbled release is indicated by the unsuitable position of this line.
Ritsema/Karcher: Not-yet an appropriate situation indeed. Cleary (2): You are not yet in the right position. Wu: Because he is out of place.

Legge: Line four is dynamic in a magnetic place, and his correlate is magnetic in a dynamic place. Such a union will not be productive of good. In the symbolism line one becomes the toe of line four. The K'ang-hsi editors say that "Line four is neither central nor in his correct place. He has line one for a correlate and line
three for his close associate -- both of whom are magnetic in dynamic places. Hence it is said that they are all in places inappropriate to them."
NOTES AND PARAPHRASES
Siu: The man removes the inferior people who have attached themselves to him and have even become indispensable in some respects. This is a necessary prelude to great attainments. Their departure will enable him to cultivate friends with similar views and mutual confidence.
Wing: There are people who attach themselves to you for reasons of their own. This is a parasitic relationship, which may become habitual. You should liberate yourself from this kind of entanglement, since it repels others who might be valuable allies in your endeavors.
Editor: The respective meanings of lines one and four are derived from their correlation with each other. Note that this correlation is seen as favorable to line one, but unfavorable to line four. There are seven lines in the I Ching which mention toes, and all except the present one are first lines. In this case the toe referred to is the first line, which is magnetic in a dynamic place during a time of liberation from peril or stagnation. This suggests that from the point of view of line four, his magnetic correlate in the first place is a liability to be discarded. As regards the immanent assistance of "friends," Wilhelm comments that "the present line and the [dynamic line] in the second place are friends of kindred nature, jointly rendering loyal help to the ruler in the fifth place." Since line two is the only other dynamic line in the hexagram and is portrayed as a "hunter who disposes of inferior men," such help is obviously advantageous. As confusing as all this seems to be, the essential idea is clear enough: free yourself of a compulsion or entanglement in order to obtain help. (A toe either gives us the impetus to move or obstructs movement when we stumble over it.) Perhaps it represents a timid, conservative or over-cautious attitude which is holding us back. It takes a great leap of imagination to conceive of this ego position. We are so much in the habit of taking our conscious selves for granted that our sense of ourselves seems to us the primary fact from which all other experiences arise merely secondarily. We find it difficult to regard the subjective experience of "I" as in any way secondary, as something
through which some objective "other" -- namely, a "not-I," an objective
psychic stratum -- brings itself to experience as consciousness, as a focal point of the total field in terms of space and time.
E.C. Whitmont -- The Symbolic Quest

A. Liberate yourself from egotism and allow the trustworthy insights of the Self to guide you.
B. Control your compulsive fear or anxiety and success will come of itself.
C. The image suggests that perhaps you have fallen in with bad company – abandon inferior influences.

周易第四十卦九五爻详解详解
六五爻辞
六五。君子维有解，吉，有孚于小人。
象曰：君子有解，小人退也。
白话文解释
六五：君子被拘囚后又获释，吉利；小人则将受罚。
《象辞》说：君子解除了小人的职务，说明小人被摒退。

北宋易学家邵雍解
吉：得此爻者，正当好运，君子有利，病者愈。做官的会身居要职。

台湾国学大儒傅佩荣解
时运：正运亨通，君子有利。
财运：自然作去，就有利润。
家宅：福宅可居；婚姻吉祥。
身体：恢复正气。

六五变卦

  六五爻动变得周易第47卦：泽水困。这个卦是异卦（下坎上兑）相叠。兑为阴为泽喻悦；坎为阳为水喻险。泽水困，陷入困境，才智难以施展，仍坚守正道，自得其乐，必可成事，摆脱困境。

九五爻的哲学含义

解卦第五爻，爻辞：六五：君子维有解，吉，有孚于小人。爻辞释义维：语气词。
本爻辞的意思是：君子只有消除了险阻，才会有吉祥；同时，也只有这样，才有可能去赢得小人的柄服。
从卦象上看，六五居上卦的中位，有恩威并施之象。六五阴爻居阳位，具有柔顺的特性，能亲近贤能的大臣，但对小人也有信用。一方面任用阳刚君子去除奸邪小人，一方面也用诚信去安抚感化小人，给其改正的机会，使矛盾得到了缓
解。
《象》中这样本爻：君子有解，小人退也。这里指出：君子只有消除了险阻，才有可能去赢得小人的信服。这里强调的是阳长阴消的道理，坚持自己的正气，邪气自然就会退缩乃至消失。
占得此爻者，在工作中对待下属，一方面要任用有能力之人，另一方面对待小人也不要放弃或惩罚，而应采用感化的方法，使其转变过来。
六五：君子维有解，吉；有孚于小人。
象曰：君子有解，小人退也。
经文意思是：君子解脱了困境，吉祥；用诚信感化小人。
象辞意思是：君子得到解脱，小人势力消退。
六五处于尊位，相当于国君。可是他处于上互卦坎卦的上爻，所以有险难与被缚之象。但谁能够把国君缚束起来呢？一般来讲是没有人敢这样做的。但是一些小人围靠在君王左右，就像绳子将君王捆住一样。君王如何摆脱这种困境呢？只有亲贤臣远小人。六五做到了，他与九四这位贤臣相合，与九二这个贤臣相应，所以他解除了小人对自己的羁绊。能够自我解除羁绊，当然吉祥了。君王这样做，其实正是在感化小人，让小人成为君子。

六五：君子维有解，吉。有孚于小人。
《象传》曰：君子有解，小人退也。
此“君子”，即《大象》所云“赦过宥罪”之“君子”也。五居尊位，与二相应，二既能得其中道，以祛群邪，许其更新，五即因之，原情赦宥，不复穷究，是以不解为《解》者也，小人遂感而有孚，是以吉也。《象传》曰，“君子有解，小人退也”，谓君子不必力去小人，小人自心服君子，不敢与君子同居。自古奸邪害政，皆由君子不能感化小人，小人是以不信服君子，以致倾轧。覆辙相寻，皆未明六五“有解”之旨也。
【占】　问时运：正运亨通，群邪悉退。
○　问战征：不戮一人，不加一矢，外夷来服。
○　问功名：利君子，不利小人。
○　问营商：不劳苦计营谋，自然获利。
○　问家宅：此宅福曜照临，邪魔远避。
○　问婚姻：吉。
○　问行人：即归。
○　问疾病：外邪解散，正气来复，吉。
○　问讼事：理直者胜，理曲者服，即可罢讼。
○　问六甲：生男。
【例】　友人横山孙一郎氏来，曰：近见新闻纸所揭福地氏下狱，想此老衰之身，际此炎暑，其困难不言可知。推其所由，为得金草文，在草文得金，与受贿营私者，固有别焉。公冶缧绁，孔子特以非罪明之，予将为福地氏筹一解救之方，请烦一占。筮得《解》之《困》。
断曰：《解》者，解散也。占得第五爻，为《解》之主，爻辞曰“君子维有解”，且系以“吉”，称曰“君子”，知罪非其罪，不以罪而贱其人也。曰“维有解，”知不解而解，不待救而自然脱罪也。曰“有孚于小人”，在被起事之小人，亦知陷害君子，于心不忍，自愿认罪而退也。福地氏暂受其厄，自得安吉。余因面东京裁判检事，具语此 易，不日而福地氏出狱。
阅后有相知永井泰次郎氏，以讼事嫌疑，牵连被引，伊妻来请一占，又得此爻，遂即将此判词告之。永井氏亦果以无罪放免。其事同，其爻同，其应验亦果相同，故附记之。

Line-5
Legge: The fifth line, magnetic, shows the superior man (the ruler) executing his function of removing whatever is injurious to the idea of liberation, in which case there will be good fortune, and confidence in him will be shown even by the inferior men.
Wilhelm/Baynes: If only the superior man can deliver himself, it brings good fortune.
Blofeld: Only the Superior Man brings release. Good fortune! It is up to lesser men to put their trust in him. [This could also mean "He has confidence in lesser men."]
Liu: Only the superior man can liberate himself from entanglement. Good fortune. Thus the inferior man trusts him.
Ritsema/Karcher: A chun tzu holding-fast possesses Taking- apart. Significant. Possessing conformity, tending-towards Small People.
Shaughnessy: The gentleman only is untangled; auspicious; there is a return among the little men.
Cleary (1): In this the superior person has liberation, which is fortunate; there is earnestness in regard to the inferior person.
Cleary (2): The developed person has a solution, which is fortunate. There is sincerity toward a petty person.
Wu: The jun zi is relieved of what has implicated him. This is auspicious. It would be a lesson to the little men.
COMMENTARY
Confucius/Legge: When he removes the barriers to liberation the inferior men will of themselves retire. Wilhelm/Baynes: The superior man delivers himself, because inferior men then retreat. Blofeld: But when the Superior Man offers them release, they take to their heels. [Perhaps this means the true release

involves release from selfishness -- a lesson which men of little merit have no desire to learn!] Ritsema/Karcher: Small People withdrawing indeed. Cleary (2): The developed person has a solution. The petty person withdraws. Wu: The jun zi is relieved and the little men will resign.
Legge: Line five is magnetic in a dynamic place, but the place is that of the ruler, whose duty is to promote liberation by removing all barriers to harmony within
the kingdom -- especially all the inferior men symbolized by the divided lines. He can do this with the help of his dynamic correlate in the second line. Then even the inferior men will change their ways, and conform to his will. "The inferior men retire" means that believing in the sincerity of the ruler's determination to remove all evil men, they either retire of themselves or strive to conform to his wishes.
NOTES AND PARAPHRASES
Siu: The man drives away inferior people through an inner resolve and makes a complete mental and spiritual break. They recognize his earnestness, withdraw of their own accord, and even extend begrudging approval.
Wing: In order to eliminate an inferior habit or situation you must first make an inner resolve to overcome it. Only you can save yourself. Once you are liberated, inferior elements will retreat into the background and you will win the respect you deserve. Good fortune.
Editor: The context of the line does not lend itself to the usual gender symbolism used in this book. Wilhelm renders this in a conditional sense: "If only the superior man can deliver himself..." Blofeld and Liu say that "only the superior man" can liberate himself. There is the implication that your "superiority" may be in question. You are challenged to take appropriate action to liberate yourself from your fetters. This will be in accordance with the ruler's central place and an active balancing of forces as imaged in the relationship with the second line correlate. For when the body gets out of equilibrium, we look to which side it inclines in becoming unbalanced, and then oppose it with its contrary until it returns to equilibrium. When it is in equilibrium, we remove that counterbalance and revert to that which keeps the body in equilibrium. We act in a similar manner with regard to moral habits.
Maimonides
A. Identify and eliminate the problem or limiting belief. Clear the psyche of inhibitions. alone.

B. If you stop indulging your weaknesses they will eventually leave you

周易第四十卦上九爻详解详解
上六爻辞
上六。公用射隼，于高墉之上，获之无不利。
象曰：公用射隼，以解悖也。
白话文解释
上六：在高高的城墙上，王公射中一只鹰，并且抓到了，这没有什么不吉利的。
《象辞》说：王公射鹰，意在除强去暴。

北宋易学家邵雍解
吉：得此爻者，运途顺利，多营谋获利。做官的闲职者会复职，居要位。

台湾国学大儒傅佩荣解
时运：运途顺利，须防小寇。
财运：谨慎防范，有利无损。
家宅：防备窃盗。
身体：户外运动。

上六变卦

  上六爻动变得周易第64卦：火水未济。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。

上九爻的哲学含义

解卦第六爻，爻辞：上六：公用射隼于高墉之上，获之，无不利。爻辞释义
公：诸侯。隼：凶猛贪残的鸟。墉：指城墙。
本爻辞的意思是：彻底解除内患要象公侯用箭去射那盘踞在高城上的恶鸟，一箭射中，无所不利。
这一爻启示的道理是对付邪恶应采取果断手段。
上六这一爻是阴爻居柔位，得位，而且是这一卦的最高位，这一爻，是解卦的终结的一爻，必然一切困难都已经解除。隼，是指凶残的鸟，这里指引起内患的乱臣贼子。上六对贪想高位、不相应的乱臣贼子就像对站在高墙上射隼一样，将其射落，一切都很吉利。
《象》中这样解释本爻：“公用射隼”，以解悖也。这里指出：“象公侯用箭去射那盘踞在高城上的恶鸟”，君主应如此去解除因悖逆所造成的危难。
占得此爻者，在事业上或家庭中出现矛盾，这些矛盾来自于公司的领导层或是家庭成员。面对这种情况，必须痛下决心，敢于面对，不要拖泥带水，要把这个矛盾尽快解除掉。
上六：公用射隼，于高墉之上，获之，无不利。
象曰：公用射阜，以解蜂也。
经文意思是：王公在高墙上射大鹰，射中了，没有不利的。
象辞思思是：王公射大鹰，是为了解除恃逆者。
上六处于解卦的最上爻，所以为“高墉”。王公为什么要站到高墙上射大鹰呢？这是为了给天下人看。王公射大鹰，其实喻示的是征讨不归顺的诸侯国。征讨叛乱的诸侯国，是为了使天下统一和平，是以战争解除战争的威胁。对于一个国家来说，既需要用“却千里马”的方式解除小人的羁绊，也需要用武力去解除叛乱的威胁，这就是文治武备。王公讨伐叛乱获得成功，当然不会有不利的因素了。

上六：公用射隼于高墉之上，获之，无不利。
《象传》曰：公用射隼，以解悖也。
《震》为诸侯，故称“公”；《坎》为弧，为弓，故曰“射”。卦体上互《离》，《离》为飞鸟，故有隼象；四动而成《坤》，《坤》为城墉，象城墉之上。上爻居《解》之极，自初至五，凡用刚，用柔，用猛，用宽，所以解除内难，亦既备矣，至上犹有飞翔在外，如鸷鸟之强悍者，五乃命六曰：公其乘《坤》之墉，张《离》之弧，抽一矢而射之，获其魁首，无不利也，以解悖也。《坎》为悖，谓灭此悖逆之徒，斯内患外寇，悉皆扫平矣。前诸爻，即《彖》所云“其来复吉”；上爻乃《彖》云“有攸往，夙吉”是也。
【占】　问时运：运途吉顺，出外或遇小寇，宜急防之。
○　问战征：防有敌兵劫掠城外，宜高阜伏矢以射之，必有获也。
○　问营商：运货出外，防有盗劫，宜严备御，非特无失，且可以获盗粮也，故曰“无不利”。
○　问功名：爻称公，必已贵显也，当立功于外。
○　问家宅：墉墙宜高，可备外窃。
○　问婚姻：《诗》云“弋凫与雁”，有射之象，吉。
○　问讼事：悖逆自解，利。
○　问六甲：生男。
【例】　镰仓圆觉寺住僧今北洪川和尚，博晓释典，当今之高僧也。予一日游镰仓，欲访和尚，意予所谈在《易》理，和尚所说在禅味，不知禅之三昧，与易之六爻，其旨果相符合否耶？试为一占，筮得《解》之《未济》。
断曰，佛法以解脱为宗旨，取解脱烦恼之义也。今得《解》上爻，不言《解》而言射，是用佛法，摄伏外魔，内性既定，外魔自消，与《解》所云之“三狐”为内魔，上之“隼”为外魔，其旨相同。知今日和尚，对余所谈，大旨如斯，予乃就卦义，书道歌一首，怀之以访和尚。和尚延予入禅堂，茗谈移晷，佛法《 易》理，各极其妙，遂出道歌示之，一笑而别。
【例】　一日横滨商人左右田金作氏来访，请占利根运河株式高低。筮得《解》之《未济》。
断曰：《解》者，动而免险之卦。方今卖却株式，得此难得之利益，以免后日之灾，故曰“无不利”。恰如见隼集于高墉之上，一矢射之，以去后患，若迁延过时，及至《损》卦，必有损而无利也。氏从此言，一次卖之，即得利益；后因获利，而复买之，致招损失云。
【例】　明治三十一年，占伊藤内阁气运，筮得《解》之《未济》。
断曰：爻辞曰“公”，适合内阁之称也；内阁居高位，故曰“高墉”。“隼”，指政党首领而言。政党首领，身处位外，飞扬跋扈，每与政府为难，如隼之悍鸷善掠，残害善类，六五之君，命公乘高，射而获之。不曰歼而曰获，以隼本有用之材，素有功劳，故期获而用之，以收其效，故曰“获之，无不利”也。《象传》曰“解悖”，是谓《解》去悖逆之心，以冀归顺也。内阁躬膺总理，既修文德，又具武功，靖内难，戢外侮，固公之所优为，《解》之上而难解，正公今之时也。
然《解》难为解，解位亦为解，尤公所宜慎审。遂呈此占于内阁，后内阁推荐大隈板垣两伯，问余以占断当否？余曰：执一隼，又欲获一隼，但恐所执之隼，振羽欲翔，放手遂不得复执；两隼相轧，而不能相容。公乃遂辞内阁，亦合《解》卦之义也。
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Line-6
Legge: In the sixth line, magnetic, we see a feudal prince with his bow shooting at a falcon on the top of a high wall, and hitting it. The effect of this action will be in every way advantageous.
Wilhelm/Baynes: The prince shoots at a hawk on a high wall. He kills it. Everything serves to further.
Blofeld: The prince shot an arrow and killed a hawk perching on a high wall. Everything is favorable!
Liu: A duke shoots a hawk on the high wall and catches it. Everything is beneficial.
Ritsema/Karcher: A prince avails-of shooting a hawk, tending- towards the high rampart's above. Without not Harvesting: catching it.
Shaughnessy: The duke herewith shoots a hawk on the top of a high wall, bagging it; there is nothing not beneficial.
Cleary (1): The prince shoots at a hawk on a high wall and gets it, to the benefit of all.
Wu: The duke aims his arrow at a hawk perching on a high city wall. He bags the predator. Nothing is disadvantageous.
COMMENTARY
Confucius/Legge: Thus he removes the promoters of rebellion. Wilhelm/
Baynes: Thereby he delivers himself from those who resist. Blofeld: This means that he was able to liberate himself from perverse men. Ritsema/
Karcher: Using Taking- apart rebelling indeed. Cleary (2): The lord shoots the hawk to solve the conflict. Wu: To relieve the threat of sedition.
The Master said: "The falcon is a bird of prey; the bow and arrow is a weapon of war; the shooter is a man. The superior man keeps his weapon concealed about his person, and waits for the proper time to move; doing this, how should his movement be other than successful? There is nothing to fetter or embarrass movement, and hence when he comes forth, he succeeds in his object. The language speaks of movement when the instrument necessary to it is ready and perfect."
Legge: Line six is the highest line in the figure, but not the place of the ruler. Hence he appears as a feudal duke, who carries out the idea of the figure against inferior men.

NOTES AND PARAPHRASES
Siu: Using hitherto concealed, ready, and perfect instruments, the man removes the powerful promoter of obstruction and rebellion.
Wing: Prepare yourself to forcefully dispense with a great adversary. This is done with careful planning and clever timing. This is a formidable enemy so you must be constantly alert. When you have removed this obstacle to your progress, everything that you attempt will succeed.
Editor: The line does not lend itself to the usual gender symbolism. Prince:
Minor official -- the ego. Bow: The tension and release of aimed power -conceptualization. Arrow: Perception, realization, that which pierces the heart of the matter. Hawk/Falcon: A predator bird. Swedenborg says: "Birds signify such things as relate to the understanding, and thence to thought and deliberation." The hawk, then, is aggressive, dangerous thinking. Confucius calls him a "promoter of rebellion," hence: undisciplined thinking, the source of an illusion. Wall: From the outside, it defines a space, outlines a perimeter; from the inside, it is protection from what lies outside: a division between one state or condition and another. A "high" wall suggests the realm of thought, ideas. The wall is the threshold, and the falcon is the guardian of the threshold. Now the mind flies forth like an arrow from a cross-bow, to be the arbiter of right and wrong. Now it stays behind as if sworn to an oath, to hold on to what it has secured.
Chuangtse In this quote from Chuangtse, the first sentence describes the action of the prince, and the second sentence describes the function of the threshold guardian -- in this case the hawk. The line suggests the elimination of an illusion which thereby liberates one to explore a whole new realm of thought or experience.
A. Attain liberation by identifying and eliminating a dangerous entrenched thought, idea, attitude, concept or limiting belief which has been preventing a resolution of the matter at hand.
February 17, 2001, 4/25/06