Hexagram 53 · 风山渐

渐卦原文
渐。女归吉，利贞。

象曰：山上有木，渐。君子以居贤德善俗。

白话文解释
渐卦：女大当嫁，这是好事。这是吉利的贞卜。
《象辞》说：本卦下卦为艮，艮为山；上卦为巽，巽为木，木植山上，不断生长，是渐卦的卦象。君子观此卦象，取法于山之育林，从而以贤德自居，担负起改善风俗的社会责任。
《断易天机》解
渐卦巽上艮下，为艮宫归魂卦。渐为渐进，筮遇此卦，女嫁则吉，举事有利。

北宋易学家邵雍解
循序渐进，积少成多；渐进即利，性急即败。
得此卦者，逐步开运，凡事宜循序渐进，则谋事可成，不宜急进，性急则败。

台湾国学大儒傅佩荣解
时运：时来运转，可以得意。
财运：逐渐得利，多行善事。
家宅：君子居之；贤女可妻。
身体：安居调养。

传统解卦
这个卦是异卦（下艮上巽）相叠。艮为山，巽为木。山上有木，逐渐成长，山也随着增高。这是逐渐进步的过程，所以称渐，渐即进，渐渐前进而不急速。
大象：山上种有树木，逐渐生长，比喻循序渐进。
运势：逐渐走向光明前途，凡事宜打根基，可得吉庆，但须防色情之难及文书错失。
事业：在经过一个相对静止的时期后，重新开始了事业的新阶段。这时最怕的是急躁冒进，务必循序上进，脚踏实地。同时注意品德修养，以沉着、谦逊的态度对待事业，可无往而不利。
经商：正处在稳步向前发展的阶段，要把握时机，既不可盲目乐观，也不要停步不前，而应采取逐步前进的策略，量力而行。遵守商业道德，以良好的服务，开拓市场。
求名：效法树木植根山上，逐渐生长的精神。在品德和学业两个方面，扎扎实实地提高自己。同时，肩负起改善社会风俗的责任。求名应以渐进为宜，切不可急进。
婚恋：不可操之过急。幸福、美满，夫妻白头和谐。
决策：时来运转的时刻已经到来，切莫错过良机。务必小心谨慎，渐进有益有利。以谦和的态度处世，可以得到强有力的支持，会获得重大成功。

第五十三卦的哲学含义

渐卦卦象，木山渐卦的象征意义
渐卦，这个卦是异卦相叠，下卦为艮，上卦为巽。艮为山，巽为木。山上有木，逐渐成长，山也随着增高。这是逐渐进步的过程，所以称渐。“渐”即“进”，渐渐前进而不急速。
渐卦位于艮卦之后，《序卦》中这样解释道：“物不可以终止，故受之渐。渐者，进也。”艮卦谈止，止到尽头又须开始活动，这时出现的是渐卦。渐为进，并且是有秩序地渐进。《杂卦》中这样说道：“渐，女归待男行也。”古代女子若要出嫁，必须要等待男方行聘，以便依序进展，这也体现了渐的特点。
《象》中这样解释渐卦：山上有木，渐；君子以居贤德善俗。这里指出：渐卦的卦象是艮（山）下巽（风）上，表明高山上的树木逐渐成长，象征循序渐进；君子观看高山上的树木逐渐成长，于是修养德性，改善社会的风尚、礼节和习惯。
渐卦象征着循序渐进，告诉人们渐进蓄德的道理，属于上上卦。《象》中这样来断此卦：俊鸟幸得出笼中，脱离灾难显威风，一朝得意福力至，东西南北任意行。

53　高岛易断-风山渐(䷴)
《序卦传》曰：“艮者，止也。物不可以终止，故受之以渐。渐者，进也。”为卦《艮》下《巽》上，《巽》为风，为木，《艮》为山，风善入，木易长，有进之象；山则止而不动，欲进而为山所止，是以其进不速也。《正义》曰，“凡物有变移，徐而不速谓之渐”，此卦之所以名《渐》也。
渐：女归吉，利贞。
《渐》反为《归妹》，其象同取于女，《归妹》之少女，以悦而归，不如《渐》之长女，以顺而归也。以顺而归，则媒妁言之，父母命之，及长而字，则渐而来，得其正也，故曰“女归吉”。《艮》男《兑》女，其卦曰《咸》，以男娶女也，故先戒以“利贞”，而后曰“娶女吉”；《渐》以《艮》男《巽》女，以女归男也，故先曰“女归吉”，而后告以“利贞”。
《彖传》曰：渐之进也，女归吉也。进得位，往有功也。进以正，可以正邦也。其位，刚得中也。止而巽，动不穷也。
渐者，循序而进，以渐进也。卦体三阴三阳，皆从《乾》《坤》来。《乾》父《坤》母，《乾》三索成《艮》，为少男，《坤》一索成《巽》，为长女，故象取“女归”。女嫁曰归。女子之嫁也，及时而字，纳礼而往，《渐》之义也。盖女归之吉，谓得其渐之进也；女正位乎内，男正位乎外，女进而得位，必得其正矣。女以夫为家，故谓之归，母之嫁女，则谓之往。“进得位”，故“往有功也”。《渐》与《蛊》上下易体，《蛊》之九二，进而为《渐》之九五，是为“得位”；九居五，位爻皆正，是为“进以正”。夫妇为王化之原，正家正国，皆基于此，故极其功效，“可以正邦也”。“刚得中”，谓九五也。“止而巽，动不穷”，此合二体而言，以止为体，以顺为用，本《艮》之笃实，动而为《巽》之利市，故曰“动不穷也”。
以此卦拟人事，卦名曰《渐》，卦义在进。天下事无不贵进，而进要不贵迅速，而贵舒缓，舒缓之谓渐也。自世好急功，而《渐》之道失矣，惟于“女归”，则犹存其《渐》之旨焉，故爻象独取“女归”。男女为人伦之始，是人事之至要也。按《屯》二曰“女子贞不字，十年乃字”；《归妹》四曰“归有时”，五曰“位在中”；《家人》《彖传》曰“正家而天下定”。凡《易》之言婚嫁，多以得时为正，得位为中，由兹而往，足以成内助之功，即足开治国之基。诸卦分言之，而独以渐则合言之，以《渐》九五之吉，为刚而得中也。为卦《艮》以止，《巽》以动，知止而进，其进有序，其用不穷，所谓正一身以正朝廷，正朝廷以正百官，正百官以正天下，道不外是焉。是皆有渐进而渐广之用也。
以此卦拟国家，卦象专取“女归”，六爻亦皆言男女配合之礼，殊于国家无关，而《彖传》则曰“进以正，可以正邦也”，则知正国之道，基于正家矣。《诗》云“刑于寡妻，以御于家邦”，此之谓也。渐者，为言徐而不速，为政而曰勿欲速，亦取夫《渐》之义也。国家之事，循序而进，教化之行，日进有功。圣天子正位凝命，刚而得中，内而宫闱，外而邦国，罔不本身出治。诗《樛木》、《芣莒》之篇，知王化之行，皆本诸后妃贞静之德，由近及远，渐推渐广，汝濆江汉之间，无不风行俗美，盖其渐积而来者，有由矣。虽《彖》辞首言“女归”，而由齐家以及治国，道本无二致也。“止而巽，动不穷”者，就《艮》《巽》而括言之，则《艮》为社稷，《巽》为诰命，皆可见其动之不穷也，夫岂第为女子于归言哉！惟在读《易》者玩索而得之。
通观此卦，卦本《乾》《坤》三四往来，阴进而止乎四，九居五而得中，上六以阴居阴，各得其所。爻与《家人》同，而其所异者，初爻九六之别耳，故渐在家则内外顺，在国则上下安。《彖》《象》取“女”，爻象取“鸿”，其卦为《艮》男《巽》女，迨吉于归。《诗》云“弋凫与雁”，是婚礼用雁之证也。雁之飞识时，女之归待聘，《渐》之义也。然鸿飞有序，知长幼之礼，其群有偶，厚夫妇之别，其来有候，适寒暑之期，是物之进而能渐者，莫如鸿焉，是以六爻之象，其始栖息甚近，其终飞翔甚远。初言“干”，象其进之始；二言“磐”，象其进之安；三言“陆”，则非所安；四言“木”，则始危而终安；五言“陵”，则升天位之高；上言“陆”，则出于人位之外。而初之不得所安，无应而不能进也；三之不得所安，无德而不能进也；四乘刚有德，可安也；上九过高，其德犹可则也；二五以中正相应，是以独得其吉也。卦画皆以奇先偶，象鸿飞有序；下卦以一奇率二偶，上卦以一偶随二奇，象鸿飞大者先小者随。阳大阴小，长幼之节，倡随之礼，夫妇之道也。六爻皆言渐，自初至上各有次序，实与《彖》辞渐进之义，足以相发明矣。
《大象》曰；山上有木，渐。君子以居贤德善俗。
山上有木，以木在山，为得其所，犹女子以归为得所。君子法此象，观木之由渐而长，非一时所可成，即知俗之由渐而善，非一旦所能化。要必先居德以为表率，使之渐仁摩义，而风俗自善。古称缺妻之贤，孟光之德，足以化俗，况士君子之躬居贤德者乎？其化民成俗，固有日进而日善者也。全卦皆取《巽》女，而《象》独称“君子”，盖《艮》为贤人，故曰“君子居贤德”。要知君子与淑女，足为配偶，其德同，其化亦同也。“善俗”，王肃本作风俗，“居贤德”，《本义》云“贤字衍”。
【占】　问时运：如木在高山，得逢春生发之象。
○　问营商：山藏货财，木能生发，且《巽》为商，利市三倍，得此卦象，自必能逐渐得利也。
○　问功名：足膺贤才之选。
○　问战征：防三军前进，在深山茂林之处，有敌兵埋伏。
○　问婚姻：必是贤德淑女，是以“君子好逑”。
○　问家宅：必是德门仁里，君子居之。
○　问疾病：是木克土之症，宜安居调养。
○　问六甲：望前生者男，望后生者女。

Judgment
Legge: Gradual Progress shows the good fortune attending the marriage of a young lady. Firm correctness brings advantage.
Wilhelm/Baynes: Development. The maiden is given in marriage. Good fortune. Perseverance furthers.
Blofeld: Gradual Progress. The marriage of a maiden brings good fortune. Persistence in a righteous course brings reward.
Liu: Gradual Development. The marriage of a girl -- Good Fortune. It benefits to continue.
Ritsema/Karcher: Infiltrating, womanhood converting significant. Harvesting Trial. [This hexagram describes your situation in terms of gradually achieving a goal. It emphasizes that advancing through diffuse but steady penetration is the adequate way to handle it. To be in accord with the time, you are told to: infiltrate!]
Shaughnessy: Advancing: For the maiden to return is auspicious; beneficial to determine.
Cleary (2): Gradual Progress in a woman’s marriage is auspicious. It is beneficial to be chaste.
Wu: Gradualness indicates that it is auspicious for a woman to get married and it is advantageous for her to be persevering.
The Image
Legge: A tree on the mountain -- the image of Gradual Progress. The superior man attains and nourishes his extraordinary virtue to improve the manners of the people.
Wilhelm/Baynes: On the mountain, a tree: the image of Development. Thus the superior man abides in dignity and virtue, in order to improve the mores.

53 -- Gradual Progress-53
Blofeld: This hexagram symbolizes a tree upon a mountain. The Superior Man, abiding in holiness and virtue, inclines the people towards goodness.
Liu: A tree on the mountain symbolizes Gradual Development. The superior man, in maintaining his virtue, improves society's customs.
Ritsema/Karcher: Above mountain possessing wood. Infiltrating. A chun tzu uses residing-in eminent actualizing-tao to improve the vulgar. [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 become what it is meant to be.]
Cleary (1): There are trees on the mountain, growing gradually. Thus do superior people abide in sagacity and improve customs.
Cleary (2): …Developed people improve customs by living wisely and virtuously.
Wu: There are trees on the mountain; this is Gradualness. The jun zi chooses to live in the neighborhood known for its high moral standards and exemplary custom.
COMMENTARY
Confucius/Legge: The ascent of Gradual Progress resembles the fortunate marriage of a young lady. The lines ascend to their proper places, indicating achievement. Because the ascent is made correctly the subject of the hexagram is empowered to rectify his country. He is shown as the dynamic ruler in line five, central and correct. The alternation of Keeping Still and Flexible Penetration ensure that the advance is continuous.
Legge: The written character for Gradual Progress is ordinarily used in the sense of gradually, but there is connected with it also the idea of advance. The whole of it denotes a gradual advance like the soaking in of water. The other two hexagrams that contain the idea of advance are number thirty-five, Advance of Consciousness and
number forty-six, Pushing Upward -- each expresses its own nuance of meaning, and here the nuance is the gradual manner in which the advance takes place.
The theme of the hexagram is the advance of men to offices in the state -- how it should take place gradually and by successive steps. Lines 2, 3, 4 and 5 are all in their proper places as dynamic or magnetic, and we ascend them as by regular steps to the top of the hexagram. The marriage of a young lady illustrates an important event which takes place according to various preliminary steps which must be correctly done in an orderly sequence. So must it be with the advance of a man in the service of the state.
The K'ang-hsi editors say: "A tree springing up on the ground is a tree as it begins to grow. A tree on a hill is high and large. Every tree when it begins to grow shows its branches and twigs gradually becoming long. Every morning and every evening show

53 -- Gradual Progress-53 some difference; and when the tree is high and great, whether it be of an ordinary or extraordinary size, it has taken years to reach its dimensions."
Added Commentary: Blofeld appends the following footnote to each line in this hexagram: it is easier to read it here as his general commentary. [The additional Chinese commentaries explain that the wild goose is a bird which moves toward the sun. Now, a commonly used Chinese term for the sun is YANG, namely the male principle. So the bird obviously (sic) betokens a maiden seeking a husband. Its movement from river bank to rock, dry land, a tree, a hillock and the mainland (which is said in one commentary to mean peninsula) signifies gradual movement in an unchanging direction. From the point of view of divination, this is the best course for us, even if marriage is not our objective.
Regarding marriage: the first line betokens gossip, although the marriage is not unsuitable; the second, a materially successful marriage; the third, an unfortunate marriage; the fourth, marriage to someone exceedingly kind and thoughtful; the fifth, a blissful marriage; the sixth, marriage to a public figure who has some responsibility for good order within the realm and who succeeds in his task.]
NOTES AND PARAPHRASES
Judgment: The proper union of forces within the psyche is a matter of slow maturation. The Superior Man maintains his will and transforms the psyche. "Example is the
school of mankind, and they will learn at no other." -- Burke
This is one of the most hierarchical of the hexagrams -- each line represents a clear advance from the position of the preceding line, thus giving an image of Gradual Progress. The vehicle of this progression is the wild goose, which also appears in every
line. A goose is a bird -- primarily a creature of the air, or realm of thought; but because it also thrives on either water or land, the goose symbolizes thought which permeates the
lower two categories of consciousness -- emotion (water), and sensation (earth). Another traditional interpretation of the goose motif is that of the universal aspect of the soul. The wild goose is able to move about everywhere, on firm land, in water and in the air. It is the bird of Hermes, who is the leader of souls.
E.C. Whitmont -- The Symbolic Quest The progress of the goose is a gradual one, from the shore, or threshold of awareness in line one, to the mountain heights, or realm of the Spirit in line six. The fact that this progress is linked with the idea of marriage in the Judgment is a clear hint that we are dealing here with the idea of the union of opposites within the psyche. (See commentary on hexagram number eleven.) The message is unambiguous: the process of psycho-spiritual growth is one of slow maturation. There are no short-cuts to enlightenment. Evils and falsities must be removed, to the intent that a new life which is the life of heaven may be implanted. This can in nowise be done hastily; for every evil enrooted with its falsities has connection with all evils and their falsities; and

53 -- Gradual Progress-53 such evils and falsities are innumerable, and their connection is so manifold that it cannot be comprehended ... From this it is plain that the life of hell in man cannot be suddenly destroyed, for if it were suddenly done he would straightway expire; and that the life of heaven cannot be suddenly implanted, for if this were done suddenly he would also expire.
Swedenborg -- Arcana Coelestia

周易第五十三卦初九爻详解
初六爻辞
初六。鸿渐于干，小子厉。有言，无咎。
象曰：小子之厉，义无咎也。
白话文解释
初六：鸿雁走进了山涧。筮遇此爻，警惕小孩顽皮，遭遇危险，应该加以谴责，则没有灾难。
《象辞》说：小孩顽皮遭遇危险，因为有家长呵责制止，理应不会出事故。

北宋易学家邵雍解
凶：得此爻者，运气不佳，谋为不利。

台湾国学大儒傅佩荣解
时运：初行好运，要有耐心。
财运：有约在先，宜防小人。
家宅：尚无大碍；女长男少。
身体：大人没事，小孩就医。

初六变卦

  初六爻动变得周易第37卦：风火家人。这个卦是异卦（下离上巽）相叠。离为火；巽为风。火使热气上升，成为风。一切事物皆应以内在为本，然后伸延到外。发生于内，形成于外。喻先治家而后治天下，家道正，天下安乐。

初九爻的哲学含义

渐卦第一爻，爻辞：初六：鸿渐于干；小子厉，有言，无咎。爻辞释义
干：通“岸”。有言：是指有怨言，被人议论。
本爻辞的意思是：鸿雁迁移远行之前，汇聚于河岸，做好结队飞行的准备。小雁不知道旅途的艰险，不能耐心等待，因而受到众人的责备。做事如果能够循序渐进，就不会受害。
从卦象上看，初六属于阴爻居柔位，才质柔弱，像小雁子一样，能力不足。初六位于初始之位，没有居中，意味着其做事不能持中，有冒进之嫌，像小雁子急于迁移，不能耐心等待，但是自身能力又不足，所以会被人责备，但是别人看其年幼无知，也不会进行刁难，责备之后还会进行帮助。
《象》中这样解释本爻：“小子之厉”，义无咎也。这里指出：“小雁不知道旅途的艰险，不能耐心等待，因而受到众人的责备”，但不会发生什么危险
占得此爻者，可能是年龄较小，也可能是刚毕业参加工作，还有可能换了工作，来到了一个新的陌生的行业。单位里有一次重要的任务，别人正在精心谋划，你却认为没必要那么做，直接去做就行了，可能领导或老员工会责备你，但是看在你是新来的不太懂的份上，不会过于打击你的。
占得此爻者，一定要意识到自己年幼无知或是经验不足，做事不要冒进，要循序渐进。要养精蓄锐，不要急于发表自己的观点，要看大家怎么做，然后跟着大家去做，这样才能免受责难。
初六：鸿渐于干，小子厉，有言，无咎。
象曰：水子之厉，义无咎也。
经文意思是：大雁渐渐飞到了水边，小雁有危险，被大雁叫住，没有灾难。
象辞意思是：小雁的危险，从道义上讲不应该有突难。

初六：鸿渐于干，小子厉，有言，无咎。
《彖传》曰：小子之厉，义无咎也。
鸿，水禽，来往有时，群飞有序。相传汉土婚礼用雁，取其飞行不乱，失偶不再，有女贞之象。大曰鸿，小曰雁，鸿与雁一也。《彖》曰“女归”，故六爻皆取喻于鸿。“干”，水湄，鸿渐干而得所栖，犹女适人而得所托。但《艮》为少男，故称“小子”，《巽》为长女，一长一少，年齿相悬，未免于归愆期，或有不测之变，是为“小于厉”也。《说卦》“成言乎艮”，有言，为有成言也。女子许嫁，惟凭媒妁之言，既有其言，不得以有变而渝，故曰“有言无咎”。初应在上，初与上爻，高下悬殊，即可见夫妇年齿，长幼亦悬殊。女能待年不乱，守礼无失，无所为厉，复有何咎？《彖传》以“义无咎”释之，盖谓义在则然，咎自无焉。
【占】　问时运：人微年少，运途初行，虽危无咎。
○　问战征：屯军江干，防有危厉，幸有谍言来告，得以免咎。
○　问营商：货物交易，防有小人从中作难，因约言早成，得以无害。
○　问功名：鸿运亨通，初虽在下，自有渐进之象。
○　问婚姻：女长男少，妁言既定，当以待年而嫁，无咎也。
○　问家宅：此宅临水，防小人有疾厄，然无大咎。
○　问疾病：不利小人，大人无咎。
○　问六甲：生女。
【例】　友人某来请占事业成否，筮得《渐》之《家人》。
断曰：《渐》者，渐而进也，《渐》在初爻，为进步之初基也。“干”，水涯，亦低下之处。君占事业，得《渐》初爻，知君此业，必是初次开办，如秋雁初来，尚在江干飞集，未得远翔。凡事业初创，未免有小人出而阻扰，务要把定初志，不改成言，是得无咎。然在初爻，其进犹微，必得四年后，行到上爻，则得其应援，必可大获利益也。

Line-1
Legge: The first line, magnetic, shows the wild geese gradually approaching the shore. A young officer in similar circumstances will be in a position of danger, and be spoken against; but there will be no error.
Wilhelm/Baynes: The wild goose gradually draws near the shore. The young son is in danger. There is talk. No blame.
Blofeld: The wild goose moves gradually towards the river bank. The younger son is in trouble. There is talk, but no error.
Liu: The wild goose gradually approaches the shore. The boy is in danger. There is gossip. No blame. [This line indicates difficulty, but you will ultimately be able to achieve your undertaking.]
Ritsema/Karcher: The wild-swan Infiltrating tending-towards the barrier. The small son, adversity possessing words. Lacking fault.
Shaughnessy: The wild goose advances to the depths; for the little son dangerous; there are words; there is no trouble.
Cleary (1): Geese gradually proceed on the shoreline. The small ones are in danger; there is criticism, no fault.
Cleary (2): Geese gradually proceed to the shoreline. If humble people are diligent and speak up, there is no blame.
Wu: The wild goose flies in gradually to rest by the riverbank. The little fellow is in jeopardy and he is being talked about, but without fault.
COMMENTARY
Confucius/Legge: The danger is owing to no fault of hers in the matter of what is right.
Wilhelm/Baynes: The danger besetting the little son implies no blame. Blofeld: `The younger son is in trouble' is just a way of saying that there is trouble for which we are not to blame. Ritsema/Karcher: Righteous, without fault indeed. Cleary (2): The diligence of humble people is dutiful and blameless. Wu: In principle he is faultless.

53 -- Gradual Progress-53
Legge: In line one the geese appear for the first time in the season approaching the shore.
Then comes the real subject of the line -- she is magnetic in a dynamic place and without a proper correlate above. The difficulty and danger of her situation are seen as the result of
circumstances -- the young officer has not brought it on herself.
NOTES AND PARAPHRASES
Siu: At the outset, the young man begins to make his way in the world. He is subjected to criticisms because his inexperienced steps are slow and hesitant. These will help prevent future errors on his part.
Wing: Your position is one of the classic beginner. Criticism is now unavoidable, however -- it can be used to your advantage in refining your skills. You can lay down the early foundations for later successes.
Editor: Air (thought) is more abstract than water (emotion); water is more abstract than earth (sensation). Of the three elements, earth is the most solid and the shore is where they all meet. As a creature at home in air, water or on land, the goose symbolizes a force which grounds an abstraction where it can be seen, grasped and understood. The young officer is inexperienced awareness coping with a new situation. "Danger" and being "spoken against" suggest confusion and conflicting emotions within the psyche as one deals with something new and unfamiliar. Remembering that the symbol of marriage in the Judgment relates to the union of thought and feeling within our physical vehicle, we can see that this first line represents a new synthesis of some sort. It is the firmness, the effort and the skillfulness of the conscious ego's position that finally decide whether the onrush from the deep will bring about chaos and meaningless suffering or whether the suffering can instead provide the dark background from which the light of a new order may arise.
E.C. Whitmont -- The Symbolic Quest
A. Expect confusion and difficulty in coping with a developing situation.
B. Inexperience with new concepts necessitates careful differentiation of all the factors involved.

周易第五十三卦九二爻详解
六二爻辞
六二。鸿渐于磐，饮食衎衎，吉。
象曰：饮食衎衎，不素饱也。
白话文解释
六二：鸿雁走上水边高地，饱饮饱食，自得喜乐。筮遇此爻，吉利。
《象辞》说：饱饮饱食，自得喜乐，喻指其人，自食其力，从不白吃白喝。

北宋易学家邵雍解
吉：得此爻者，无往不利，随处皆安。

台湾国学大儒傅佩荣解
时运：嘉宾安乐，名利皆有。
财运：日益增加，稳若磐石。
家宅：和乐相处；百年偕老。
身体：饮食过度之症。

六二变卦

  六二爻动变得周易第57卦：巽为风。这个卦是同卦（下巽上巽）相叠，巽为风，两风相重，长风不绝，无孔不入，巽亦为顺、谦逊的态度和行为，可无往不利。

九二爻的哲学含义

渐卦第二爻，爻辞：六二：鸿渐于磐，饮食桁桁，吉。爻辞释义
磐：指磐石。桁桁：形容和谐欢快的气氛。
本爻辞的意思是：鸿雁已经从河岸渐渐地升进聚集到磐石上，作起程前最后的准备。一起安享饮食，吉祥。
从卦象上看，六二以阴爻居柔位，而且上应九五之君。六二能持中守正，不会冒进，按着规矩来循序渐进地行进。“饮食”是准备吃饱了大干一场。
《象》中这样解释道：“饮食桁桁”，不素饱也。这里指出：“饮食和乐”，说明绝不是素餐不干事情的。
占得此爻者，你还没有到展翅高飞的时候，要一步一步地做准备，等待时机一到，就能大展身手了。任何事情都有自己的步骤，不能一蹴而就，你应该意识到这个过程，不要急于冒进。
六二：鸿渐于磐，饮食衎衎，吉。
象曰：饮食衎衎，不素饱也。
经文意思是：大雁渐渐飞到磐石上，饮食和乐，吉祥。

六二：鸿渐于磐，饮食衎衎，吉。
《彖传》曰：饮食衎衎，不素饱也。
磐者，水中平石，“衎衎”，和乐之貌。“鸿渐于磐”，有水可饮，有蒲鱼稻梁可食，为足乐也，犹女子嫁得其夫，合卺而饮，共牢而食，自见“宜室宜家，和乐且耽”。二与五相应，即为配偶，妇人贤德，足以内助，固非虚食夫家之食者也。《彖传》以“不素饱”释之，即此意也。
【占】　问时运：既得安乐，又得醉饱无忧，吉。
○　问战征：兵食充足，军心欢悦，自有安似磐石之象。
○　问营商：二爻居《巽》之中，《巽》为商，为利。就爻辞言“干”进“磐”，有渐进渐高之势，吉。
○　问功名：有嘉宾宴乐之象，成名必矣，吉。
○　问婚姻：二与五相应，即以二五为婚；二五皆吉，可咏百年偕老矣。
○　问家宅：此宅地基巩固，一门和乐，吉。
○　问疾病：饮食过度所致，宜消食安胃，病即日可愈。
○　问六甲：生女。
【例】　明治二十三年，占某贵显气运，筮得《渐》之《巽》。
断曰：二爻居《巽》之中，《巽》，顺也。爻辞曰“鸿渐于磐”，鸿，大雁也，磐，山石之安者。贵下占气运得此爻，知贵下鸿运通顺，持躬涉世，皆得安如磐石，无人得而动摇。由“干”进“磐”，见鸿飞踪迹，逐步增高，喻贵下卒业东北学校，继复游学欧美各邦，学识亦渐步长进。且二爻与五相应，爻以夫妇和谐，即可见君巨之喜乐，至美衣饱食，和乐衎衎，本贵下所素有也，吉何如也！
【例】　明治三十二年，占北海道厅气运，筮得《渐》之《巽》。
断曰：《渐》者渐进也，由乱而进于治，由衰而进于盛，皆有渐进之象焉。今占北海道厅气运，而得《渐》之二爻，爻辞曰“鸿渐于磐”，由“干”而进于“磐”，是亦渐进而渐高也，知北海道厅治象，当必日进日盛。爻又曰“饮食衎衎”，在北海一带，为鱼临蜃蛤之乡，其足供饮食者，出产饶富，民居斯土，获斯利，家室丰盈，雍雍和乐，自得“饮食衎衎”之喜。爻辞曰“吉”，信可知也。

Line-2
Legge: The second line, magnetic, shows the geese gradually approaching the large rocks, where they eat and drink joyfully and at ease. There will be good fortune.
Wilhelm/Baynes: The wild goose gradually draws near the cliff. Eating and drinking in peace and concord. Good fortune.
Blofeld: The wild goose moves gradually towards the rock. Eating and drinking happily - good fortune.

53 -- Gradual Progress-53
Liu: The wild goose gradually approaches a big rock. It eats and drinks joyfully. Good fortune.
Ritsema/Karcher: The wild-swan Infiltrating tending-towards the stone. Drinking and taking-in: feasting, feasting. Significant.
Shaughnessy: The wild goose advances to the slope: wine and food so overflowing; auspicious.
Cleary (1): Geese gradually proceed on boulders; they eat and drink happily. Good fortune.
Cleary (2): Geese gradually proceed onto a boulder; etc. This is auspicious.
Wu: The wild goose flies in gradually to rest on a big rock. There is joy in eating and drinking. Auspicious.
COMMENTARY
Confucius/Legge: They eat and drink joyfully, but not without having earned their food.
Wilhelm/Baynes: He does not merely eat his fill. Blofeld: Good fortune in the form of delicate and plentiful food. Ritsema/Karcher: Not sheer satiation indeed. Cleary (2): They don’t just stuff themselves idly. Wu: Not for the sake of gluttony.
Legge: The geese have advanced in line two, and so has the officer, though she is not mentioned. Line two is magnetic, humble and central, and has a proper correlate in the fifth line. Hence the good auspice.
NOTES AND PARAPHRASES
Siu: The man soon overcomes his initial insecurity. He acquires a good position, earns a reasonable livelihood, and enjoys the company of his comrades.
Wing: You are in a secure position. The activities that lie on the road ahead will further consolidate your development. You may feel free to share your good fortune and security with others.
Editor: The first line describes confusion as a new situation begins to develop; line two suggests that this new force has established a beachhead and now consolidates (nourishes) itself for further advancement. Without the development of the ego and its discipline, the growth of modern thought, modern science, modern technology would have been impossible. Man’s
intelligence has apparently not increased -- at all events, not during historical
times -- but his ability to govern and direct it has expanded enormously.
M.E. Harding -- Psychic Energy

53 -- Gradual Progress-53
A. The image depicts the consolidation of a position.
B. Nurture your new-won advantages.

周易第五十三卦九三爻详解详解
九三爻辞
九三。鸿渐于陆，夫征不复，妇孕不育，凶。利御寇。
象曰：夫征不复，离群丑也。妇孕不育，失其道也。利用御寇，顺相保也。
白话文解释
九三：鸿雁走到旱地上。筮遇此爻，丈夫出征可能不再回返，妇女怀孕可能流产，这是凶险之兆。但有利于抵御敌寇。
《象辞》说：丈夫出征不再回返，说明其人掉队遇险。妇女怀孕而流产，说明其人失其保胎之道。利于抵御敌寇，说明国人能够同心同德，保家卫国。

北宋易学家邵雍解
凶：得此爻者，多惊扰，人情不睦，盗贼侵害。做官的上进有阻力，有被贬之忧。

台湾国学大儒傅佩荣解
时运：运势不正，须防有祸。
财运：不易得利，防有盗贼。
家宅：不利生产，须防离散。
身体：生产时恐难两全。

九三变卦

  九三爻动变得周易第20卦：风地观。这个卦是异卦（下坤上巽）相叠，风行地上，喻德教遍施。观卦与临卦互为综卦，交相使用。在上者以道义观天下；在下者以敬仰瞻上，人心顺服归从。

九三爻的哲学含义

渐卦第三爻，爻辞：九三：鸿渐于陆，夫征不复，妇孕不育，凶；利御宼。爻辞释义
陆：指较平的山顶。不复：不回来。
本爻辞的意思是：鸿雁飞起来逐渐前进到较平的山顶上，每一只都要紧跟群体。若是单独行动则难以回来。也不可苟徇私情，随意结合，否则将会虽孕却难以生育，这当然是凶险的事。坚守正道，谨慎防守，可抵御敌人的侵犯。
《象》中这样解释本爻：“夫征不复”，离群丑也；“妇孕不育”，失其道也；“利用御宼”，顺相保也。这里指出：“若是单独行动则难以回来”，离开自己的同类是值得忧虑的；“虽孕却难以生育”，因为违反了妇道；“坚守正道，谨慎防守，可抵御敌人的侵犯”，说明守正能够和顺相保。
占得此爻者，如果你想成事业，必须依附于一个团队，凭自己的单打独斗，难以有所成就。在一个团队之中，要就遵守团队的纪律，不要乱来。大家团结在一起，更有利于抵御困难。
占得此爻者，如果不顾劝阻离乡背井去从事冒险的事业，想办的事办不成，帮助你的人会因此受累，你会长期流落在外而难以归家。
九三：鸿渐于陆，夫征不复，妇孕不育，凶；利御寇。
象曰：夫征不复，离群

九三：鸿渐于陆。夫征不复，妇孕不育，凶。利御寇。
《彖传》曰：夫征不复，离群丑也。妇孕不育，失其道也。利御寇，顺相保也。
“陆”，高平之地，鸿所集也。九三阳刚为夫，六四阴柔为妇，三又与六正应，六亦曰“陆”。自内往外为征，三往就外之陆，而遂弃内之陆，故“不复”。上互《离》，《离》为大腹，孕之象；下互《坎》，《坎》为灾，为鬼，不育之象。三与四以比邻私通，坏彝伦之大纲，背渐进之大义，安能得室家和睦，夫妇偕老，生育以延嗣续之庥乎？故曰“夫征不复，妇孕不育，凶”。且雁呼芦避缴，巡呼警夜，飞则相随，止则相保，亦有御寇之象，故曰“利御寇”。夫鸿之有雌雄，犹人之有夫妇也，雄飞不返，是离其群矣；胎孕之道，期其长育，孕而不育，是失其道矣。雌雄相守，是所以“御寇”，是“顺相保”也。《彖传》逐句释之，有以夫！
【占】　问时运：运途不正，防有外祸。
○　问战征：利于守御，不利往征。
○　问营商：难望获利，防有盗劫之虞。
○　问功名：惟从事军政，可以得名。
○　问婚姻：防有始乱终离之憾。
○　问家宅：此宅于生产不利。
○　问疾病：妇人生产，恐母子不能两全。
○　问六甲：生女。
【例】　昔余在囚之日，有狱吏和田某者，突然谓余曰：今兹罪案，曷不卜之？先是余自占气运，得《艮》之《渐》，断辞详记需三爻；今复一占，筮得《渐》之《观》。
断曰：“夫征不复”，谓此案已往，不复追究矣。“妇孕”者，谓祸胎也，“不育”者，谓此案不致再生枝节矣。“御寇”者，谓审狱之官也；“顺相保”者，谓必能保护我身也。然所谓相保者，当必在和田氏矣。
后一二旬，前奉行退职，清水某袭其后，和田氏为奉行次席，于是二氏相谋，以五十月徒期，减为二十月，余乃得以出罪。

Line-3
Legge: The third line, dynamic, shows the geese gradually advanced to the dry plains. It suggests also the idea of a husband who goes on an expedition from which he does not return, and of a wife who is pregnant, but will not nourish her child. There will be evil. The case symbolized might be advantageous in resisting plunderers.
Wilhelm/Baynes: The wild goose gradually draws near the plateau. The man goes forth and does not return. The woman carries a child but does not bring it forth. Misfortune. It furthers one to fight off robbers.
Blofeld: The wild goose moves gradually towards the dry land. The husband goes forth
and does not return. The wife is pregnant, but the child's birth is delayed -- misfortune! This is an auspicious time for chastising evil-doers.
Liu: The wild goose gradually approaches the highland. The man sets out and does not return. The woman is pregnant, but does not give birth. Misfortune. It is beneficial to protect oneself from robbers. [Fearfulness and disharmony are indicated by this line.]
Ritsema/Karcher: The wild-swan Infiltrating tending-towards the highlands. The husband chastised, not returning. The wife pregnant, not nurturing. Pitfall. Harvesting: resisting outlawry.
Shaughnessy: The wild goose advances to the land; The husband campaigns but does not return, the wife is pregnant but does not give birth; inauspicious; beneficial to have that which robs.
Cleary (1): Geese gradually proceed on a plateau. The husband who goes on an expedition does not return; the wife who gets pregnant does not raise the child. Misfortune. It is beneficial to defend against brigands. [The misfortune comes about because in the use of strength it is important to stop in the proper place and defend against brigands, not act arbitrarily and become a brigand oneself. This is gradual progress in which one is strong but loses control.]
Cleary (2): Geese gradually proceed onto high ground. Etc. It is beneficial to defend against enemies.
Wu: The wild goose flies in gradually to rest on high ground. The husband joins active military duty, but does not return; the wife is pregnant, but miscarries. Foreboding. Yet it is advantageous to defend against the intruders. [The third nine is overly strong…he wants to go alone and may have gotten lost or been captured.]

53 -- Gradual Progress-53
COMMENTARY
Confucius/Legge: The husband separates himself from his comrades. The wife has failed in her proper course. By resisting thieves men would preserve one another.
Wilhelm/Baynes: He leaves the group of his companions. She has lost the right way. Devotion and mutual protection. Blofeld: The husband's failure to return symbolizes separation from our normal companions. Delayed childbirth symbolizes our going astray. The final sentence indicates willingness to take precautions for mutual protection.
Ritsema/Karcher: Radiance flocking demons indeed. [Demon(iac), CH'OU: possessed by a malignant genius; ugly, physically or morally deformed: vile, disgraceful, shameful; drunken. The ideogram: fermenting liquor and soul...] Letting-go her tao indeed. Yielding mutualizes protection indeed. Cleary (2): Leaving the group is disgraceful. The wife…loses the way. Harmoniously protecting one another. Wu: He separates from his comrades. She does not take the proper course. Because people would unite to protect one another.
Legge: Line three is dynamic, has passed the central place to the top of the lower trigram, and has no proper correlate in line six. He is likely to be violent and unsuccessful in his movements. He is like a husband who deserts his wife, or a wife who neglects her child. But in the case supposed, his strength in the end would be useful. "Separation from his comrades” means he finds no correlate. The wife fails in her proper course because the line is dynamic instead of magnetic, and has in addition passed the central position of balance.
NOTES AND PARAPHRASES
Siu: The man goes too far and plunges into struggles beyond what is required by the natural laws of development. He loses his way. His life and family are jeopardized. He will regain his advantage if he does not provoke conflicts but uses his strength more in guarding his own position in line with his available resources and capabilities.
Wing: If you provoke a conflict or make a bold and forceful advance, you will place yourself and those close to you in danger. This is a foolish risk indeed. You would be much wiser to allow things to develop naturally and, instead, secure what you have.
Editor: This is an image of an aborted synthesis: we see Gradual Progress halted and dissipated in fruitless stagnation. Goose: Sensation and emotion under the influence of thought. Dry Plains: Infertile prospects: an area of futile speculation or endeavor. Wilhelm's rendering of "plateau" emphasizes a horizontal rather than vertical orientation - reinforcing the image of no increase, no progress. Husband and wife: Union of thought and feeling, intellect and emotion. Child: The product, the ongoing evolution of thought and feeling within the psyche. Plunderers: Divisive, disruptive elements which bring about the separation of what is united. This estrangement brings a halt to the progress of the Work. Ritsema/ Karcher’s “Radiance flocking demons indeed” can represent inner complexes, phobias, compulsions, etc. The best course is to re-organize and defend yourself against further loss. Siu’s paraphrase says it best.

53 -- Gradual Progress-53 Thus [the patient] is still in an undesirably passive condition where everything is rather uncertain and questionable; neither he nor I know the journey's end. Often it is not much more than a groping about in Egyptian darkness. In this condition
we must not expect any very startling results -- the uncertainty is too great for that. Besides which there is always the risk that what we have woven by day the night will unravel. The danger is that nothing is achieved, that nothing remains fixed.
Jung -- The Practice of Psychotherapy
A. Image of a stalemate caused by unbalanced forces of some sort – perhaps a severely limiting belief. Withdraw support from this indulgence!
B. Arid speculation abandons its foundation in basic reality. You waste your
energy on illusions – -- nothing will come of it.
C. Logos departs, Eros aborts -- defend the Work.
D. You’re blowing energy on a fruitless endeavor.

周易第五十三卦九四爻详解详解
六四爻辞
六四。鸿渐于木，或得其桷，无咎。
象曰：或得其桷，顺以巽也。
白话文解释
六四：鸿雁飞到树木上，有的停息在河边堆放的桷木上。筮遇此爻，没有灾难。
《象辞》说：有的鸿雁停息在河边堆放的桷木上之所以没有灾难，因为六四阴爻居于九五阳爻之下，像人有驯服而又谦逊之德。

北宋易学家邵雍解
平：得此爻者，利于修造，自给自足。做官的须随遇而安，升迁无定。

台湾国学大儒傅佩荣解
时运：随遇而安，可以免咎。
财运：利润甚微，保本即可。
家宅：可能寡居。
身体：肝火过盛。

六四变卦

  六四爻动变得周易第33卦：天山遁。这个卦是异卦（下艮上乾）相叠。乾为天，艮为山。天下有山，山高天退。阴长阳消，小人得势，君子退隐，明哲保身，伺机救天下。

九四爻的哲学含义

渐卦第四爻，爻辞：六四：鸿渐于木，或得其桷，无咎。爻辞释义
木：指大树。桷：树干主枝的分叉处，常为飞禽做窝栖息之地。
本爻辞的意思是：鸿雁飞起来逐渐前进到一片大树林，或许能找到较平的枝杈得以栖息，不会带来什么灾祸。
从卦象上看，六四以阴爻居于柔位，紧临九五，属于近君大臣。尽管六四的处境不安，因为爻中以鸿雁栖树为例，鸿雁乃水鸟，脚蹼不同于鸟爪，在树上呆不稳，“栖而不安”，要时刻防止跌落，所以树上并不是长久的栖息之地。但是六四能够对九五能言听计从，柔顺以待，所以得其荫护，没有灾祸。
《象》中这样解释本爻：“或得其桷”，顺以巽也。这里指出：“或许能寻找到较平的枝杈得以栖息”，说明六四柔顺和服从。
占得此爻者，可能找到一个新的岗位，或是被推荐到一个更高的职位，但是真正地做起之后，会发现这里并不安全，自己要非常谨慎，否则可能就会被撤职。这个时候，你要对领导或上级表现出柔和与服从，得到领导的赏识和关照，就不会出什么差错了。
六四：鸿渐于木，或得其祸，无咎。
象曰：或得其桷，顺以巽也。

六四：鸿渐于木，或得其桷，无咎。
《彖传》曰：或得其桷，顺以巽也。
四居《巽》之始，《巽》为木。鸿水鸟，本不栖木，“桷”者，枝柯之大而平者也，于木之中，而得方平之桷，则亦可以容足矣。“或”者幸得之辞，此以鸿之失所，喻妇之失所也。四夫在三，三“征不复”，四妇失其所矣，或得其桷而集之，亦无咎焉。巽顺自守，不失妇道之正，虽无夫可也。
【占】　问时运：运失其正，但以顺自处，随遇得安，亦可无咎。
○　问营商：聊有所得，差足免咎。
○　问战征：得其倚角，敌势已衰。
○　问功名：从事角逐，所得亦微。
○　问疾病：病在肝木太盛，宜顺气调养。
○　问家宅：此宅多寡居之妇，有遇人不淑之感。
○　问行人：在外失年，聊以将顺容身，一时不归。
○　问六甲：生男。
【例】　旧大垣藩主华族户田氏，奉侍萱堂，借余神奈川别墅，闲居养病者数月，医士户冢文海氏间日自东京来诊。一日户冢氏谓余曰：诊视户田太君之疾，四五日前，颇为可虑，近少轻快，惟老衰难期速效。余曰：顷日代为问卜筮得《渐》之《遁》，今玩爻辞，知太君近病无妨，恐明后年命限有阻。
户冢氏俯首不语。有松野家老出而问曰：我太君之命，其终于明后年乎？余曰：请勿与外人道也！后三年，太君果仙逝，会葬之日，户冢氏追述前言，感叹《易》理之前知。盖《渐》为长女，卦为归魂，自四至上，三爻为三年，由是推之，死期可预决也。

Line-4
Legge: The fourth line, magnetic, shows the geese gradually advanced to the trees. They may light on the flat branches. There will be no error.
Wilhelm/Baynes: The wild goose gradually draws near the tree. Perhaps it will find a flat branch. No blame.
Blofeld: The wild goose moves gradually towards a tree and may find a suitable branch
on which to perch -- no error!
Liu: The wild goose gradually approaches the tree, seeking a safe branch. No blame. [This is a time of contentment in your personal life, without fear or sadness.]
Ritsema/Karcher: The wild-swan Infiltrating tending-towards the trees. Maybe acquiring one's rafter. Without fault.
Shaughnessy: The wild goose advances to the tree: perhaps getting what the robbers rejected; there is no trouble.
Cleary (1): Geese gradually proceed in the trees, and may reach a level roost. No fault.
Wu: The wild goose flies in gradually to rest in the wood. It may find a flat branch. No error.
COMMENTARY
Confucius/Legge: There is docility in the line going on to flexible penetration.

53 -- Gradual Progress-53
Wilhelm/Baynes: It is devoted and gentle. Blofeld: Its finding a suitable branch augurs willing acceptance and gentleness. Ritsema/Karcher: Yielding using Ground indeed. Cleary (2): Following docilely. Wu: It may find a flat branch if the approach is favorable.
Legge: The web-footed goose is not suited for taking hold on the branches, but on flat branches it can rest. Line four is the first line in the upper trigram of Humility, and it is concluded that she will not fall into error. Ch'eng-tzu says that humility and right-doing will find rest and peace in all places and circumstances.
NOTES AND PARAPHRASES
Siu: The man attains a safe position through docility and pliancy.
Wing: You must remain flexible now. It may be necessary to sidestep difficulties, yield to obstacles, or retreat from danger. These, of course, are only temporary measures. The important thing is to maintain your safety now so that you can develop the conditions for later successes.
Editor: The image suggests a temporary compromise. But between the starting point in the lowlands of our ordinary consciousness and the shining peak of Self- realization there are intermediate phases, plateaus at various altitudes on which a man may rest or even make his abode, if his lack of strength precludes or his will does not choose a further ascent.
Roberto Assagioli -- Psychosynthesis
A. Adapt to circumstances.
B. A temporary position provides support through a transition.
C. "Any port in a storm."
D. "On hold."

周易第五十三卦九五爻详解详解
九五爻辞
九五。鸿渐于陵，妇三岁不孕，终莫之胜，吉。
象曰：终莫之胜，吉，得所愿也。
白话文解释
九五：鸿雁走到山陵上。筮遇此爻，妻子多年不能怀孕，但始终不会被人取代，吉利。
《象辞》说：始终没有被人取代，吉利，妻子实现了与其丈夫和谐白头的愿望。

北宋易学家邵雍解
吉：得此爻者，先难后易，做官的多招诽谤，先暗后明。

台湾国学大儒傅佩荣解
时运：运势中正，三年必成。
财运：眼前平平，三年大发。
家宅：可以安居；得子稍迟。
身体：三年可愈。

九五变卦

  九五爻动变得周易第52卦：艮为山。这个卦是同卦（下艮上艮）相叠。艮为山，二山相重，喻静止。它和震卦相反。高潮过后，必然出现低潮，进入事物的相对静止阶段。静止如山，宜止则止，宜行则行。行止即动和静，都不可失机，应恰到好处，动静得宜，适可而止。

九五爻的哲学含义

渐卦第五爻，爻辞：九五：鸿渐于陵，妇三岁不孕；终莫之胜，吉。爻辞释义
本爻辞的意思是：鸿雁飞起来逐渐前进到丘陵上，好比丈夫远出在外，妻子三年没有怀孕；但邪毕竟不能胜正，因此最终得到吉祥。
从卦象上看，九五以阳爻居君位，居中守正。其与六二正应，象征两夫妻，都能居中守正，最后能得到吉祥。
《象》中这样解释本爻：“终莫之胜吉”，得所愿也。这里指出：“邪终久不能胜正，因此就得到吉祥”，实现了夫妇聚首的愿望。
占得此爻者，在事业上可能遇到了险阻，但是因守持正道，努力克服，现在终于实现了自己的愿望。在婚姻上，可能因为种种阻隔夫妻难以团聚，但是相互之间都彼此忠诚，没有背叛，最终得以团聚。
九五：鸿渐于陵，妇三岁不孕，终莫之胜，吉。
象曰：终莫之胜，吉；得所愿也。

九五：鸿渐于陵。妇三岁不孕，终莫之胜，吉。
《彖传》曰：终莫之胜，吉，得所愿也。
《尔雅》，“大阜曰陵”；又八陵，北陵、西俞、雁门是也。此陵当是北陵，雁之家也。《月令》，“季秋鸿雁来宾”，鸿之南来为宾，北陵则为家，孕育则在家也。五与二正应，为夫妇，故以“鸿渐于陵”，喻夫妇之居家也。三至五互《离》，《离》为大腹，三动则《离》坏，故“不孕”；自二至五历三爻，象“三岁”。《艮》少男，《巽》长女，女及笄，而男犹未冠，是以不能生育，迨及时而阴阳和合，自然得孕矣。男少女长，似女偏胜，然二五正应，内外得当，夫倡妇随，故曰“终莫之胜”。时至而孕，各得所愿，吉可知也。又云：此卦三五皆言妇，九五以二为妇，正也，九三以四为妇，非正也。故三四相比为夫妇，虽孕而不敢育。女之归不以渐也，故凶；二五以相应为夫妇，不孕而得所愿，女之归以渐也，故吉。
【占】　问时运：运途中正，三年后，无往不利，吉。
○　问战征：屯军大阜，三年后，所向无敌，吉。
○　问功名：三年后必成。
○　问营商：目下难望获利，至上爻自可独占厚利，盖在三岁后也。
○　问婚姻：得子稍迟，吉。
○　问家宅：宅在大阜之间，吉。
○　问六甲：生男。
【例】　某商人来请占气运，筮得《渐》之《艮》。
断曰：五居外卦之中，进步已高，得渐于大阜之上，无可再进也。足下占气运而得此爻，知足下营商多载，虽事业渐进渐高，而不得一时获利，如鸿鸟雌雄相随，而一大一小，未能即时生育也。鸿待三年后可孕，知商业亦必待三年后，可获大利也。“终莫之胜”者，谓非他人所能及也。爻辞曰“吉”，吉可知也。《象》曰“得所愿”，知足下平生之志愿，可遂矣。

Line-5
Legge: The fifth line, dynamic, shows the geese gradually advanced to the high mound. It suggests the idea of a wife who for three years does not become pregnant: but in the end the natural issue cannot be prevented. There will be good fortune.
Wilhelm/Baynes: The wild goose gradually draws near the summit. For three years the woman has no child. In the end nothing can hinder her. Good fortune.
Blofeld: The wild goose moves gradually towards the hillock. In the end, the results will
be incomparable -- good fortune!

53 -- Gradual Progress-53
Liu: The wild goose gradually approaches the top of the hill. The woman is not pregnant for three years. In the end, nothing can overcome her. Good fortune. [There will be confusion in the beginning, but understanding later; after overcoming obstacles, things will go smoothly in your life.]
Ritsema/Karcher: The wild-swan Infiltrating tending-towards the mound. The wife, three year's-time not pregnant. Completing: absolutely-nothing has mastering. Significant.
Shaughnessy: The wild goose advances to the mound: the wife for three years does not get pregnant; in the end nothing overcomes it; auspicious.
Cleary (1): Geese gradually proceed onto a mountain top. The wife does not conceive for three years, but in the end nothing defeats her. Good fortune.
Cleary (2): … After all, no one could overcome her. This is auspicious.
Wu: The wild goose flies in gradually to rest on a hill. The woman has not been pregnant for three years, but she finally overcomes her disadvantages. Auspicious.
COMMENTARY
Confucius/Legge: The subject of the line will get what she desires. Wilhelm/
Baynes: In the end nothing can hinder good fortune. One attains one's wish. Blofeld: Good fortune in the form of complete fulfillment of our desires. Ritsema/Karcher: Acquiring the place desired indeed. Cleary (2): Getting what was wished for. Wu: She gets what she wishes.
Legge: Line five is a dynamic line in the ruler's seat, and yet appears here as the symbol of a wife. Somehow she has been at variance with, and kept in disgrace by, calumniating enemies such as the plunderers of line three; but things come right in the end. The wife, childless for three years, becomes at last a mother, and there is good fortune. The wife will have a child; minister and ruler will meet happily.
NOTES AND PARAPHRASES
Siu: Because of the calumny of deceitful people, the man is misjudged while advancing into a high position. Although reconciliation and progress result eventually, nothing is achieved in the interim.
Wing: As you gain an ever greater position of influence, you become more and more a target for attack. Deceitful people may slander you, or you may even be misjudged by those closest to you. Because you are isolated, nothing meaningful can be accomplished. Eventually communications will be established and good fortune will follow.
Editor: The image is of a peak or goal which is somewhat subordinate to the extreme heights of line six. The rewards of this attainment require more time to become consolidated.

53 -- Gradual Progress-53 On the biological plane the irreconcilable elements of father and mother, of male and female, are reconciled on a new level in the child, who carries in his own person physical characteristics and psychological components derived from both parents. It is not surprising, therefore, that in the images of the unconscious a child frequently appears as the symbol of reconciliation on the psychological plane within the individual.
M.E. Harding -- Psychic Energy
A. A delayed issue comes in due time.
B. Protracted labor brings forth an eventual synthesis.

周易第五十三卦上九爻详解详解
上九爻辞
上九。鸿渐于陆，其羽可用为仪，吉。
象曰：其羽可用为仪，吉，不可乱也。
白话文解释
上九：鸿雁走到山头上，它的羽毛可用来编织舞具。这是吉利之兆。
《象辞》说：鸿雁的羽毛可用来编织舞具，这是吉利之兆，编织舞具的羽毛应该纯而不杂，像人心志不乱。

北宋易学家邵雍解
吉：得此爻者，得人荐举，谋望有成，祸患不侵，多福多利。做官的大运来到，会得到重用。读书人会取得好成绩。

台湾国学大儒傅佩荣解
时运：大运来到，谋望有成。
财运：货美价高，自然获利。
家宅：辉煌可观；婚姻吉祥。
身体：健康活泼。

上九变卦

  上九爻动变得周易第39卦：水山蹇。这个卦是异卦（下艮上坎）相叠。坎为水，艮为山。山高水深，困难重重，人生险阻，见险而止，明哲保身，可谓智慧。蹇，跋行艰难。

上九爻的哲学含义

渐卦第六爻，爻辞：上九：鸿渐于陆，其羽可用为仪，吉。爻辞释义
雁群通过循序渐进、有秩序地飞行，终于达到目的地。而婚礼这种仪式，也不可乱，古代婚礼的六个步骤中，第一个为纳采，纳采时用雁，最后一个步骤是亲迎，新郎迎亲时帽子上需插雁翎，这也象征通过循序渐进的步骤，而得以圆满的结合。
《象》中这样解释本爻：“其羽可用为仪，吉”，不可乱也。这里指漂亮的羽毛可以作为典礼上的装饰品，吉祥”，说明典礼包括婚礼是不能乱的占得此爻者，经过以前循序渐进的行动，一步一步踏实地工作，终于取得了圆满。
上九：鸿渐于陆，其羽可用为仪，吉。
象曰：其羽可用为仪，吉；不可乱也。

上九：鸿渐于陆，其羽可用为仪，吉。
《象传》曰：其羽可用为仪，吉，不可乱也。
上与三皆处卦极，故并称“陆”。《渐》卦六爻，皆取象于鸿，以喻夫妇，即本《彖》辞“女归”之旨。三之《渐》“陆”，夫道不正，致妇失所，不如鸿之雌雄相守；上则犹是陆也，犹是渐也，而以礼相接，人咸称美，不特表闺阃之令范，且足树邦国之合仪矣。一羽本轻，而先王制礼，纳采问名，皆取以为用，非以其有偶而不乱乎？夫妇之道，亦如是焉，故曰“其羽可用为仪”。“女归”之“吉”，其以此乎？
【占】　问时运：气运正盛，可出而用也，吉。
○　问战征：从平陆进军，威仪显赫，攻无不克
○　问营商：货美价高，定可获利。
○　问功名：出而用世，可以仪表天下。
○　问婚姻：吉。
○　问家宅：此宅地位崇高，瞻观有耀，吉。
○　问六甲：生男。
【例】　明治十九年，虎列喇病流行于横滨，凡横滨店中，家族皆避疫于神奈川别庄，东京之友，皆归东京，余携远来学者八人，赴箱根木贺。一日有东京门人，判事尾藤某来状，其旨曰：今度拜命，赴越后高田裁判所长，临发自筮，爻象不吉，请为再占气运如何？筮得《渐》之《蹇》。
断曰：全卦以渐进为义，爻至上六，渐进之义已终，进无可进，是暖回冰解，鸿鸟北还之时。今占尾藤氏气运，得此上爻，知为新授北国高田判事之任。爻辞所云“鸿渐于陆”，辞意适合，本是吉象，但此爻《易》三百八十四爻中，为归魂八爻之一，占者当此，生命有阻。因叹曰：氏为余门人中之翘楚，他日继余《易》学者，在此人也，大为可惜！
一时从者闻此断词，皆谓共在一堂，何得以一筮之下，遽断必死？后尾藤赴任高田，未几果殁。

Line-6
Legge: The sixth line, dynamic, shows the geese gradually advanced to the large heights beyond. Their feathers can be used as ornaments. There will be good fortune.
Wilhelm/Baynes: The wild goose gradually draws near the cloud heights. Its feathers can be used for the sacred dance. Good fortune.
Blofeld: The wild goose moves gradually towards the mainland. Its feathers can be used
for ritual purposes -- good fortune!
Liu: The wild goose gradually approaches the cloudy heights. Its feathers can be used in ritual decoration. Good fortune. [You will carry out a significant undertaking with someone’s help.]
Ritsema/Karcher: The wild-swan Infiltrating tending-towards the highlands. Its feathers permit availing-of activating fundamentals. Significant.
Shaughnessy: The wild goose advances to the land: its feathers can be used to be emblems; auspicious.
Cleary (1): Geese gradually proceed to level ground; their feathers can be used for ceremonies. Good fortune.
Wu: The wild goose flies gradually into the clouds. Its feathers may be used for decorum. Auspicious.
COMMENTARY
Confucius/Legge: The object and character of the subject of the line cannot be disturbed.
Wilhelm/Baynes: He is not to be disconcerted. Blofeld: The sentence about the feathers indicates that now disorder cannot prevail. [The traditional Chinese conception of good government, good order within the family and so on, allots an important role to ritual because of its efficacy in making people inclined to regard their duties with

53 -- Gradual Progress-53 solemnity and because it helps to make everything seem orderly.] Ritsema/Karcher: Not permitting disarray indeed. Cleary (2): They cannot be put in disarray. Wu: Don’t mess it up.
Legge: The subject of line six has reached the top of the hexagram. There is no more advance for him, and he has no correlate. He will work for the state and verify the auspice derived from the ornamental plumes of the geese.
NOTES AND PARAPHRASES
Siu: The man reaches the pinnacle, completes his work, and leaves inspiration for the world to follow.
Wing: As you achieve the greatest heights in your upward climb, you become an example for others. You are emulated by those who admire you, and this in itself is the greatest praise. There is good fortune for all concerned.
Editor: Most translations emphasize that the use of the feathers is for ritual or sacred purposes. A feather used in religious ritual suggests spiritual thoughts, concepts, truths, aspirations, ideals, etc. "The large heights beyond" would be the realm of ultimate realities and eternal truths to which one aspires. Since one of the central ideas of the hexagram is the contracting of a marriage, this line suggests the consummation of that marriage, and the religious references indicate that it is a hieros gamos, or holy marriage. If we combine Legge's image of ornaments with the idea of religious rites, the Chinese concept of the proper attitude for sacrifice emerges: In religious sacrifice ... the important thing is one’s attitude, especially sincerity, in the performance. These sacrifices are "ornaments" or refined manifestations of an inner attitude.
D.H. Smith -- Confucius
A. The image suggests a spiritual synthesis. Energy has been transformed -- the dialectical progression has been successful.
B. The line can suggest the idea of a sacrifice which one makes on behalf of the Work.
C. A successful union of opposites.
March 30, 2001, 4/25/06, 2/22/08