Hexagram 3 · 水雷屯

屯。元，亨，利，贞。勿用，有攸往，利建侯。
屯卦。大吉大利，吉利的占卜。不利于出门。有利于建国封侯。

象曰：云，雷，屯；君子以经纶。
《象辞》说：屯的上卦为坎，坎为云，下卦为震，震为雷。云行于上，雷动于下，是屯卦的卦象。君子观此卦象，取法于云雷，用云的恩泽，雷的威严来治理国事。

《断易天机》解：屯卦坎上震下，为坎宫二世卦。屯说明有困难，又象征动而逢险境，需刚毅果敢方为吉。

北宋易学家邵雍解
万物始生，开始困难；先劳后逸，苦尽甘来。
得此卦者，身处困境，宜守不宜进，须多加辛苦努力，排除困难，方可通达，有初难后解之象。

台湾国学大儒傅佩荣解
时运：宜守不宜进。
财运：创业维艰。
家宅：修缮住宅；初婚不和。
身体：保存元气。

这个卦是异卦（下震上坎）相叠，震为雷，喻动；坎为雨，喻险。雷雨交加，险象丛生，环境恶劣。“屯”原指植物萌生大地，万物始生，充满艰难险阻，然而顺时应运，必欣欣向荣。
大象：屯者难也，万事欲进而不得进。
运势：身处困境，步步为营，有初难后解之意。
事业：起初多有不利，要知难而进，小心翼翼，勇往直前，灵活机动，可望获得大的成功，时机到来时一定要抓住，却也不得操之太急，且仍有困难，务必有他人相助，故平时应多施恩惠。
经商：创业初期步履艰难，多有挫折。坚定信念最重要，不要为表面现象所迷惑，应积极进取，行动果断，打开出路。若仍无法摆脱困境，则应退守保全，等待机会，再展宏图。
求名：积极争取，主动追求，可以成功。
婚恋：好事多磨，忠贞纯洁，大胆追求，能够成功，婚姻美满。
决策：初始困难，但若具有坚忍不拔的毅力和锲而不舍的奋斗精神，前途不可估量，但往往不为他人理解而陷于孤独苦闷，事业会因此处于困难状态，需要得到贤德之人的帮助才能摆脱。如能以乐观主义精神处世，能取得成就。

《易经》之中每一卦都是一种象征，都代表着很多具体的意义。乾象征天，坤象征地，乾象征父，坤象征母，等等。乾坤二卦被称为父母卦，二卦的交相变化产生宇宙间的万事万物，而屯卦做为第三卦，它就象征了事物的开始。
《序卦》中说道：“盈天地之间者唯万物，故受之以屯。屯者，盈也；屯者，物之始生也。”充满天地之间的就是万物，所以接着出现的是屯卦。屯是盈满的意思，也是万物开始出生的意思。
屯卦为难进之象，象征着起始阶段的艰难，也就是“万事开头难”。从卦象上看，这是因上卦为坎，坎代表着艰险、凶险。下卦想前行，但是受到坎卦的阻拦，要在艰难之中行进。本卦属于下下卦。《象》中这样评断此卦：风刮乱丝不见头，颠三倒四犯忧愁，慢从款来左顺遂，急促反惹不自由。
屯卦上卦为坎为水，下卦为震为雷，所以屯卦的整体卦象为水雷屯。也就是说水与雷组合，便是屯卦的象征含义。可是“屯”字表示的是幼苗的形象，而卦象却是水与雷，这之间有什么联系呢?原来，坎在上，代表云，震在下，代表雷，乌云出现了，又出现了雷声，自然就会下雨了。只有下雨，地上的植物才能够生长，幼苗才能够有长成的希望。可见“屯”这个卦名与卦画之间是珠联璧合结合的十分巧妙。

03.水雷屯(䷂)-高岛易断
屯，上一象地，中山象草，下
象草根之屈曲，即草木穿地始出，欲伸而未能即伸之形。内卦《震》，《震》雷也，能以鼓动发育万物；外卦《坎》，坎水也，能以滋润养成万物。按：卦为雷在水中，当冬至之候。雷欲发于地下，而地上之水，冻冰凝结，为所压抑，不能遽出于地，其象艰难郁结，如物之勾萌未舒也，故名之曰《屯》。
屯：元亨利贞。勿用，有攸往，利建侯。
▲　甲骨文屯
▲　篆体屯
“元亨”二字，概括全卦之终始而言也，非谓屯之时即亨通也。凡天下之事，创业伊始，必有电难，惟能耐其辛苦，勉强不已，自然脱离屯难，终得大亨通之时也，故曰“元亨”。夫人处屯难之会，所当动性忍心，坚贞自持，安于“勿用”，不敢先时妄动，又陷于险。虽明知后日利有攸往，自得亨通，要不可轻用其往也，故曰“勿用有攸往”。此卦阳爻惟二，九五为坎险之主爻，初九为震动之主爻。九五之君，当艰难之日，欲以征伐初九有为之人，必反致招祸也，不如优待之，以为侯伯，斯得共济时艰也，故曰“利建侯”。侯者震之象，故《豫》之《彖》辞，亦曰建侯也。
《 彖传》曰：屯，刚柔始交而难生，动乎险中，大亨贞。雷雨之动满盈，天造草昧，宜建侯而不宁。
《乾》纯阳也，《坤》纯阴也，此卦内初九，外九五，二爻之刚，与四爻之柔，始相交也。内卦之震雷欲出地，而外卦之坎水遏阻之，以成屯难艰险之势，故曰“刚柔始交而难生”。《说卦传》曰“震一索而得男”，即始交之象也。又曰“震动也，坎陷也”，《震》以阳动之性，在《坎》阴之下，动而未能出也，故曰“动乎险中”。然在险难之中，能守贞正而不滥，他日自得大亨，故谓之“大亨贞”。《震》雷者，阳气之奋劲，《坎》雨者，阴泽之普施，故曰“雷雨之动满盈”。盖初九《震》之主，九五《坎》之主，故教之以无相敌害，仿雷雨之作用，使得相亲相助也。阴阳始交，故曰“天造草昧”。《说卦传》曰，震为崔苇，草字出于此；坎为月，天未明也，昧字出于此。当是时也，六四之宰相，礼遇初九之臣僚，相与辅相，使之共济时艰也，故曰“宜建侯”也。时方创业之世，非升平守成之日，岂可优游逸乐哉？故曰“不宁”。夫当此天地始创，阴阳始交，以精与气交媾，生物成象。震为崔苇，生长于互体坤地，以巩固地盘之组织，继而胎卵孵化，介类繁生。初九、九五二爻，并属阳刚，其中却含柔软坤体，为蚌蛤之象。盖万物之生，各具心灵，自能飞潜动跃，此自然之理也。我国旧俗谓主泥土之神，曰泥土煮尊，谓主沙土之神，曰沙土煮尊，主动物之神，曰面足尊，主植物之神，曰惶根尊，犹是生人之命，相传南斗主生，北斗主死者是也。故凡一物一命，皆有神主之。大凡始生之时，恰如草木逢春，其繁殖，一雨多于一雨，即“雷雨之动满盈”者也。人类繁殖，不可无大德之君以统御之也；君犹不能独治，必使贤者以为辅弼，是所谓“宜建侯”也。惟天地闭关未久，尤当无教逸欲，自耽安宁逸乐也，故戒之曰“不宁”也。
以此卦拟人事，则为阳刚之君子，与阴柔之小人始交，互异气质，彼此辄生争论，谓之“刚柔始交而难生”。何者？内卦我也，有雷厉之性，欲奋发而立志；外卦彼也，有水濡之性，挟下流之邪计，以妨我行为。凡我所欲振兴者，彼皆阻扰之，使不得成就，欲进不能进，欲往不能往，是谓之屯，故曰“勿用有攸往”。是以百事困难，恰如陷落水中，而不得自由，谓之“动乎险中”。虽然，气运变迁，困极必亨，犹冬去春来，冰冻自解，雷气发生，《屯》变为《解》，则屯难解散，而气运一新。故不宜急遽而图功，惟当固守以俟命，待气运一转，阳升阴降，自见君子当权，小人退位，是出屯而入亨也。当屯之时，要不忘此义也。
以此卦拟国家，则以下卦为人民，有暴雷上轰之象，蓄异谋，倡异论，欲以撼动上卦之政府；上卦为政府，下令如流水，以遏止下民之妄动，甚至以刑法制之。刑字古作
，从刀井，谓犯法之人，如陷入井中也，是下卦之《屯》也。政府虽有政刑，或不能遏止下民，而反为下民所困，以阻国运之进步，是上卦之《屯》也，谓之“刚柔始交而难生”也。初九者，下卦雷之主，即一阳之微动乎地下坎水之中。夫天下无事，英雄亦与凡庸无异，今当屯难之时，初爻一阳，以君子刚健之才，将奋发而有为，岂可晏然处之乎？在上位者，惟尊其位，重其禄，以礼遇之，使之济世之屯难，不然，欲以威力压之，却生不测之祸乱，争功者并起，人心愈形扰乱矣，谓之“天造草昧，宜建侯而不宁”也。“天造”，犹天运也；草者，谓人心之草乱而失其伦序；“昧”者，谓冥顽而不明，是即《屯》之象也。
《 易》有四难卦：《屯》、《坎》、《蹇》、《困》是也。《屯》者，“刚柔始交”，不知其意之所在，故生猜疑之念，为初酿困难之时。《坎》者，二人溺水之象，彼我共陷困难之中，惟能耐守当日之困，而得后来之亨也。《蹇》者，知彼构危险，乃止而不进，犹跛者之不得寸步也。《困》者，泽中无水之象，恰如盆栽之草木，滋润之气已竭。《屯》者难之始，《坎》者难之连及者，《蹇》者难之央，而《困》者难之终也。
通观此卦，初九，虽有建侯之才力，以当屯难之时，磐桓不进，居贞正之位，遇险而能自守其正。六二，居九五之应位，而为初九所挑，不能与九五共事，犹贞操之妇，拒强暴者之挑，经十年之久，始归其正应之夫。六三，为喻利之小人，乘此不明之时，欲独博其功。六四，应初九，亦比九五，因有所忌惮而不能共事，虽有“乘马班如”之屯难，终归正应初九之吉。九五，中正而并有位德，然介居二阴之间，不能沛雷雨之泽。上六，居屯难之终，无能为世。盖三与上无应之屯，二与四有应之屯也。六爻共动，当陷险之时，务要谨慎持重，经过屯难之气运，自有得志之日。曰“大亨贞”，大亨者，正屯难已解之时也。
《大象》曰：云雷，屯，君子以经纶。
不言雨而言云者，屯之时，云开于上，雷动于下，未能成雨；未能成雨，所以为屯。君子法此二气之动作妙用，以经纶政教之组织。“经纶”，犹言匡济也。经者机之纵丝，纵丝之不可易也，犹国家之大经，政教人心相合而不可紊也；纶者，机之横丝，犹取宇内各国之所长，见其时宜，而组织政体也。“经纶”者，即综理庶政之谓也。
【占】　问功名：内《震》外《坎》为《屯》，《震》为雷，《坎》为云，故曰“云雷”；《震》为出，《坎》为入，欲出而复入，故曰《屯》。又《震》为人，为上，《坎》为经，为法，故曰“君子以经纶”。是君子施经纶之才，而运当其屯也，宜待时而动。
○　问战征：勤兵而守曰屯。“云雷”者，蓄其势也；“经纶”者，怀其才也。然当其屯，宜守不宜进。
○　问营商：《彖》曰“刚柔始交而难生”，是必初次营商也。凡事始创者，多苦其难。经纶，治丝之事，知其业必在丝棉之类。
○　问家宅：《震》东方，《坎》北方，《震》动也，《坎》陷也，恐是宅东北方有动作，宜经理修治之。
○　问婚姻：雷阳气，云阴气，“刚柔始交而难生”，是初婚时，必不和洽，宜正人劝解之。
○　问六甲：生男，恐始产不免有险难。

Judgment
Legge: Difficulty indicates progress and success through firm correctness. Action should not be undertaken lightly, and it is wise to seek help.
Wilhelm/Baynes: Difficulty at the Beginning works supreme success, furthering through perseverance. Nothing should be undertaken. It furthers one to appoint helpers.
Blofeld: Difficulty followed by sublime success! Persistence in a righteous course brings reward; but do not seek some new goal (or destination); it is highly advantageous to consolidate the present position. [The fundamental idea of this hexagram is that of birth and growth amidst difficulty, as with a sprouting seed becoming a young plant and forcing its way through the earth. Our affairs, being still in their early stages, are vulnerable; we must not wander forth, but attend to them until they ripen; then, with proper care, the seed will bring forth a splendid tree. The upper trigram, a pit, suggests a need for caution; but, if we heed these omens, our success is assured.]
Liu: Difficulty in the Beginning: great success. It is of benefit to continue without planning to go someplace. One should find helpers.
Ritsema/Karcher: Sprouting. Spring Growing Harvesting Trial. No availingof possessing directed going. Harvesting: installing feudatories. [This hexagram describes your situation in terms of beginning growth. It emphasizes that collecting potential in preparation for arduous labor is the adequate way to handle it...]
Shaughnessy: Hoarding: Prime receipt; beneficial to determine. Do not herewith have someplace to go; beneficial to establish a lord.
Cleary(1): In difficulty, creativity and development are effective if correct. Do not use. There is a place to go. It is beneficial to set up a ruler.

Cleary(2): Creativity is successful. It is beneficial to be correct. Do not make use of going somewhere. It is beneficial to set up lords.
Wu: Distress is primordial, pervasive, prosperous, and persevering. The subject should proceed with caution. It will be advantageous to establish marquisates.
The Image
Legge: The image of clouds and thunder forms Difficulty. The superior man, in accordance with this, adjusts his measures of government as in sorting the threads of the warp and woof.
Wilhelm/Baynes: Clouds and thunder: the image of Difficulty at the Beginning. Thus the superior man brings order out of confusion.
Blofeld: This hexagram symbolizes lightning spewed forth by the clouds -difficulty prevails! The Superior Man busies himself setting things in order.
Liu: Clouds and thunder symbolize Difficulty at the Beginning. The superior man makes order out of disorder.
Ritsema/Karcher: Clouds, Thunder, Sprouting. A chun tzu uses the canons to coordinate. [Canons: standards, laws; regular, regulate; the Five Classics.
The ideogram: warp-threads in a loom.]
Cleary(1): Thunder in the clouds is held back; the superior person orders and arranges.
Cleary(2): Clouds and thunder – Difficulty. Thereby leaders organize.
Wu: Clouds and thunder form hexagram Distress. Thus the jun zi plans and organizes.
COMMENTARY
Confucius/Legge: Difficulty is experienced as Heaven and Earth begin their intercourse, but correct action succeeds in the face of danger. By the action of thunder and rain, which are the attributes of the lower and upper trigrams, all between Heaven and Earth is filled up. But the conditions of the time are irregular and obscure. Authority should be delegated, but the feeling that rest and peace have been secured should not be indulged in even then.
Legge: The written character for Difficulty is pictorial, and shows a plant struggling with difficulty as it rises above the surface of the earth. This initial difficulty is a metaphor for how struggle is the condition of a state which is emerging from disorder after a revolution. The author saw his social and political world in great disorder and difficult to reform, yet he had faith in himself and the

destiny of his House. Let there be prudence and caution, with unswerving adherence to the right. Let the government of the different states be entrusted to
good and able men -- then all will be well. According to the arrangement of the eight trigrams, Heaven and Earth are the parents of the other six, who are their children. The first-born son is the lower trigram of Movement, and the second-born son is the upper trigram of Peril.
McClatchie renders here: "The figure of Difficulty represents the hard and the soft beginning to have sexual intercourse, and bringing forth with suffering." The power to move in the lower trigram is likely to produce great effects; to do this in perilous and difficult circumstances (symbolized by the upper trigram) requires firmness and correctness. Good princes throughout the realm will help to remedy the political and social disorder of the times, but the supreme ruler should not trust his subordinates to the point of relaxing his vigilance. The lower trigram represents thunder, the upper represents rain clouds.
The hexagram therefore places us in the atmosphere of a thunderstorm -- a metaphor for the situation of a political state in difficulty. When the thunder has pealed, and the clouds have discharged their burden of rain, the atmosphere is cleared and there is a feeling of relief.
Anthony: This hexagram means that we have not yet found the correct path.
It also means confusion: too many possibilities. Nothing is clear. This lack of clarity is the “hindrance” referred to in the first line of the hexagram. In the second line, the remedies that come forth are inappropriate. In the first stages of dealing with a problem, we are tempted to grasp at solutions, whereas we should wait until the proper actions become clear.
NOTES AND PARAPHRASES
Judgment: Under the conditions of Difficulty it is best to mark time while seeking assistance. The superior man uses careful analysis to separate order from confusion. Wilhelm’s title for this hexagram is Difficulty at the Beginning. I prefer Difficulty, because it is a situation encountered at any phase of the Work, not just the beginning. Difficulty is experienced because confusion and multiplicity prevail
during the initial phase of any creative activity -- thoughts and feelings proliferate and threaten to overwhelm the mind with infinite complexity. The only way to proceed under such circumstances is to carefully sort out the components of the situation and arrange them in categories and in order of importance. To "sort the threads of the warp and woof" is to weave a tangled mess into a tapestry.

The Orderly Sequence of the Hexagrams gives us an image of what takes place under the hexagram of Difficulty: When there were Heaven and Earth, then afterwards all things were produced. What fills up the space between Heaven and Earth are those individual things. Hence the Dynamic and Magnetic are followed by Difficulty. Difficulty means filling up. "Filling up," is rendered as "fullness" in some translations. This is the exact meaning of the gnostic term: "Pleroma," or "Fullness" which Jung correlates with the Collective Unconscious or Objective Psyche. These are interior dimensions from which emanate the archetypal energies which we experience as instinctual drives and emotional complexes. This is the "hyperspace" from which the Self, via the oracle, responds to our queries and directs the Work. Thus we see that the third hexagram, following the creation of the cosmic pair of opposites in the first two figures, represents a dialectical progression. Lao Tse, who wrote the Tao Te Ching some six-hundred years after the I Ching was committed to writing, describes this unfolding process: Out of Tao, One is born; Out of One, Two; Out of Two, Three; Out of Three, the created universe. The created universe carries the yin at its back and the yang in front;
Through the union of their pervading principles it reaches harmony. The identical idea is found in many traditions, giving it the status of an archetype within human consciousness. It is not necessary to be familiar with the technical terminology of Kabbalah to recognize that the same idea is being discussed in the following passage: In Chokmah and Binah we have the archetypal Positive and Negative; the primordial Maleness and Femaleness, established while "countenance beheld not countenance" and manifestation was incipient
... It is between these two polarizing aspects of manifestation -- the
Supernal Father and the Supernal Mother -- that the web of life is woven; souls going back and forth between them like a weaver's shuttle. In our individual lives, in our physiological rhythms, and in the history of the rise and fall of nations, we observe the same rhythmic periodicity.
D. Fortune -- The Mystical Qabalah This idea has been stated very simply:

All things are a single form which has divided and multiplied in time and space.
W.B. Yeats -- A Vision Is not the sky a father and the earth a mother, and are not all living things with feet or wings or roots their children? -- Black Elk And also with poetic complexity: In the beginning God created the heavens and the earth. Now the earth was a formless void, there was darkness over the deep, and God's spirit hovered over the water ... God said, "Let the waters teem with living creatures, and let birds fly above the earth within the vault of heaven." And so it was ... God blessed them, saying, "Be fruitful, multiply, and fill the waters of the seas; and let the birds multiply upon the earth.
Genesis There are some profound ideas in these images about the structure of human consciousness and the contents of the unconscious psyche. The basic idea
is that of Emanation -- the creation of physical reality from a supreme principle in ordered hierarchies of increasing complexity. This concept is essential for a full understanding of the Work. The involution of man was his descent from the sphere of the spirit, developing bodies of a mental, emotional and then physical nature until he manifested upon this planet. His evolution is to civilize this planet and to develop mastery of the physical, emotional and mental planes and relink himself in unity with God once more, thus completing the cycle. He came from God as an inexperienced Spark of Divine Fire and returns to Him, with all the experience of manifestation, as a Lord of Humanity.
Gareth Knight -- The Work of a Modern Occult Fraternity In many systems of thought, the proliferation of forces is seen in sexual
terms -- the cosmic parents produce entities in male and female pairs (gnostic syzygies), which in turn produce offspring. Hence, Confucius says: "Difficulty is experienced as Heaven and Earth begin their intercourse." That this has an explicit sexual connotation is confirmed by McClatchie: "The figure of Difficulty represents the hard and the soft beginning to have sexual intercourse, and bringing forth with suffering." Thus we see that the correct and incorrect correlation ("intercourse") of dynamic (male) and magnetic (female) lines in any I Ching hexagram symbolizes the favorable (life-enhancing) or unfavorable (lifenegating) combinations of thought and feeling within the psyche.
SUGGESTIONS FOR MEDITATION
The sexual intercourse of Heaven and Earth is also described in

hexagram number eleven, Harmony. In terms of these sexual metaphors, what does the term "adultery" imply in regard to the Work? See hexagram number forty-four, Temptation, for further insight on this theme.

初九。盘桓，利居贞，利建侯。
初九：徘徊难进。这是有利于居住的卜问。巫遇此爻，有利于建国封侯。
象曰：虽盘桓，志行正也；以贵下贱，大得民也。
《象辞》说：虽然徘徊难进，但志行贞正。初九居六二阴爻之下，象征以尊贵而俯顺于低贱，因而大得民心。

北宋易学家邵雍解
平：得此爻者，安分守己者则无忧，躁动者不利。做官的暂时未受到重用，坚守正道，好运可期。女命则为良妇而兴家。

台湾国学大儒傅佩荣解
时运：欲进不进，坚守正道。
财运：不利经商，可任用正人君子。
家宅：安居于贵宅；婚嫁吉祥。
身体：健康无虞。

初九爻动变得周易第8卦：水地比。这个卦是异卦（下坤上坎）相叠，坤为地，坎为水。水附大地，地纳河海，相互依赖，亲密无间。此卦与师卦完全相反，互为综卦。它阐述的是相亲相辅，宽宏无私，精诚团结的道理。

我们看在屯卦里，一再强调“利建侯”，这是因为凡事开始的时候，也正是 困难的时候，需要求得别人的帮助才行。在刚开始做一件新的事情时，如果你觉 得没有把握，可以调整自己的目标和策略，向有经验的下级人员请教，对他们进 行“封赏”，既给他们一定的好处，也同时给他们的一定责任和义务，有如分封 诸侯一样，这样对你的事情很有利。
占得此卦之人，有可能是处于困境之中，徘徊不前，不能发挥潜能，在这个 时候，不宜有所作为，应该呆在家里贞守德操。并要建立自己的威信，培养自己 的人脉关系，或者等自己有一定建树时，再出山大干一场。事业之初起步艰难， 难做出成绩，但仍能守正不阿，勇于进取，前途必有利。
《象》曰：虽磐桓，志行正也。以贵下贱，大得民也。
《象》曰：虽磐桓，志行正也。以贵下贱，大得民也。
这句话的意思是说：虽然徘徊不前，但是前进的心意是正当的;尊贵而处于 卑贱之下，这样可以广泛得到百姓的支持。
初爻告诉人们遇到困难不要气馁，要有前进之心，另外要注意“以贵下 贱”，也就是君王要善待臣子，领导要敬重下属，也就是要礼贤下士。
占得此卦之人，可能被许多人推举去做什么事，或当领导、小头目。虽然你 自身有这样的能力，但是时机不利，你很难实现自己的愿望，可以说是壮志未畴。
初九阳爻得位，就好比心怀大志而处 于下层岗位的员工。在《周易》中阳尊阴 卑，所以说初九爻是“以贵下贱”，即以尊 贵的身份来到低贱的位置上。在我们今天， 不能认为阳便代表男，阴便代表女。其实，每一个胸怀大志的人，都是尊贵的，因为 他或她的志气者可以使自己成为尊贵的人。 这种胸怀大志的人处于低贱的岗位中，要 像磐石一样坚定，要像华表一样自立自强，只有这样才能成就大的事业。

初九：磐桓。利居贞，利建侯。
《象传》曰：虽磐桓，志行正也。以贵下贱，大得民也。
每卦有主爻，皆具本卦之德，例之如《乾》之九五，具乾之德，《坤》之六二，具坤之德。《屯》以初九为内卦之主，故爻辞全类《彖》辞，他卦主爻，都依此例。“磐”者，大石也，“桓”者，柱也。此爻以正居刚，处险能动，虽有济屯之才，今居众阴之下，上应坎水之险，深虞陷入危险，未足以自持，惟守其身，贞固而耐困难，以待时机之来也。故如磐桓之居下，为柱石之臣，撑持难难之象。如因对抗之敌而占之，则有强敌坚固而不可摇动之势，在此时我惟固守持重，不可妄动，若妄进则不惟不得其志，却取其败，故曰“利居贞”。《彖》辞所云“勿用有攸往”，亦磐桓难进之意。盖言功业非容 易可成，磐桓趑趄，不进不退，以待时会，即所谓“在下位而不获乎上，民不可得而治”之意。必明善诚心信友，而后乘时得位，则功业可得而成，故有大亨之利也。曰磐，曰居，皆震足之象。“利建侯”三字，与《彖》同而其义异也。《彖》辞属九五之君而言，爻辞属初九之人而言，故彼训为建侯，此训为所建之侯。侯之于王，臣也，能安其臣职，而为下不悖，即居贞也。
《象传》之意，贵谓阳，贱谓阴，此爻以一阳居三阴之下，为“以贵下贱”之象。虽时蹇位卑，而不得用其力。犹之江海居下，而百川归之，君主能下人，则众庶归之。屯难之世，江山易主之时也，此爻以刚健之德居下，大得人望，为他日立身之基，故曰“以贵下贱，大得民也”。第以磐桓观之，似失阳之德，要在内心坚确而不失其正也，故曰“虽磐桓，志行正”也。此爻变则为《比》，《比》之初六曰：“有孚比之，无咎。有孚盈缶，终来，有它吉。”其不遽求成功之意，可推而知也。
【占】　问战征：磐桓，不进之貌，曰“利居贞，利建侯”。尽尝屯难之时，内则居正以守，外则求贤以辅，斯民心归向，众志成城，而终无不利矣。
○　问营商：初九爻，辰在子，北方，上值虚宿，曰元枵，枵之为言耗，虚亦耗意，不利行商。能以守贞任人，尚有利也。
○　问功名：初爻是必初次求名也，“磐桓者”，是欲进不进也。要当志行正直，谦退自下，终有得也。
○　问家宅：磐字从石，所谓安如磐石，知其宅基巩固也；曰“利居贞”，知其居之安；曰“利建侯”，知必是贵宅也。
○　问婚嫁：曰“以贵下贱”，知为富贵下嫁之象，吉。
○　问六甲：初爻生男。
【例】　明治二十六年十二月，某贵显占气运，筮得《屯》之《比》。
断曰：《屯》者雷动水中之卦，为冬春之候，雷将发于地下，地上之水，结而未解，不能直升，必待冰冻融解，而后能发声也。以未得其时，故名曰《屯》，屯者难也。然及其时，水气蒸发而为雨，雷得时而升，雷雨和合，发育万物，成造化之功，谓之“元亨”。时之未至，利艰难贞固，若妄动轻进，则必陷乎险中，故戒之曰“利贞，勿用有攸往”。此卦以拟草昧之初，在上位者，宜用在下之志士，以济屯难而安生民也；在下者，不宜侵凌上位，宜奉戴元首，以祈国家之安宁也，谓之“利建侯”也。今某贵显占得此卦此爻，贵显于维新之始，整理财务，使无缺乏，以开富强之基，犹萧何之于汉高也，丰功伟绩，尡耀当今。谚曰“功成者坠，名盛者辱”，某因与同列议论不合，一朝罢黜，然报国之忱，未尝一日忘也。兹由此占观之，曰“利贞，勿用有攸往”，所谓“利贞”者，盖利贞守，不利躁进；所谓“勿用”者，即今舍藏之时也；所谓“有攸往”者，即可知后日之再用也。至若组织政党，以冀有为，恐党员中邪正混杂，转致酿祸，且《屯》之六二、六三，皆为坤阴主利之徒，可以鉴矣。《屯》之初九，以阳居阳，足见才志刚强，以上有坎水之险，阳陷乎险中，故曰“磐桓”。“磐桓”者，犹以磐石为柱，未可动摇，言难进也。待至气运一变，春冰解而雷雨作，“百果草木皆甲拆”，屯难去而嫌疑自释，九五之君，以礼聘之，翻然而应君命，得以经纶国家，大显其才德，故曰“利建侯”也。某贵显气运如此，彼既不信此占，余亦不复言矣。
【例】　秋田县士根本通明，邃于经学，诲人不倦，亦余之益友也。一日访之，出示一轴曰：是轴相传为明人某翁所画，以其无款识，未能辨其真伪，子请鉴之。然余素昧鉴识，乃为筮其真伪，遇《屯》之《比》。
断曰：此卦内卦《震》，龙也；外卦《坎》，云水也，此其画为云龙乎？爻辞“磐桓”，磐，地之磐石也，谓坚固而不可动 易也，不可动易，则非伪物可知矣。且曰“利居贞”者，贞者真也，是谓之真品矣。“以贵下贱”者，贵重之物，无人知之，而为所贱也。
迨出画展观，果为云龙之图，笔力遒劲，其非凡笔可知，余即以此卦语为鉴定之。
【例】　占普法战争之胜败。友人益田者，尝留学欧洲，通晓西洋各邦事情。明治三年，普法两国交战，益田氏来谓曰，普法开战之电报，昨夜至自欧洲，仆尝久在法国，具知其国强，因与英人某赌两国之胜败。仆期法之胜，今朝互托保某银行以洋银若干，君请占其胜负。余曰：子已期法国之胜，何须占筮？氏曰：请试筮之！恳之不已。筮得《屯》之上《比》。
断曰：吁！法国必败，子必亡失若干元。子意以法为主，故以法定为内卦，法以内卦初爻为卦主，居《屯》之初，有雷之性，欲动而为上卦《坎》所阻，故不能进，是《屯》之义也。“磐桓”，难进之貌，以敌军坚刚，如岩石不可当也。“利居贞”者，谓不可轻举大事，然今法军妄进，将伐普国，详玩此占，其不能胜也必矣。《象传》曰，“以贵下贱，大得民也”，初变为阴，为“以贵下贱”也，法帝其将降敌军乎？国君降，则震一阳，变而为《坤》，《坤》为臣，为众，为民，国无君主之象。后其将为民选大统领，开共和国而治乎？内卦《震》为动，外卦《坎》为险，是“动乎险中而难生”，今内卦先动，遇外卦之险，法先开战端，为普兵所阻。又阳为将帅，阴为兵卒，外卦普将，居九五中正之位，有兵士护将之象，普国君民之亲和可知。内卦法将居初九，其位不中，法国君民之不亲和亦可知。大将居互卦《坤》后，身接军事，其心先以国家人民为赌物也，亦明矣。问其战略，见于内卦初爻，应外卦四爻；外卦五爻，应内卦二爻，是互有内应者之象。然应外卦普者，内卦二爻，即法之中正者，故为有效；应内卦法者，外卦四爻，即普之不中者，故为无效。初阳变而为阴，是失将之象，法之败已决矣。原来论两国之交涉，自法见之，自负为《震》长男，以普为《坎》中男，因此开战端者也；自普见之，以己虽为《坎》中男，以法为《艮》小男而应之者也。《屯》卦反为《蒙》，爻辞曰“击蒙，不利为寇，利御寇”。夫酿战者法，而御之者普，是法为《蒙》，普击蒙而惩之者也。普御法寇，而非为寇者也，普之必胜亦可知矣。又内卦坎险，不 易犯也，外卦《艮》止，不能进也，更可知法之不能胜普也。
言未毕，益田氏噱然冷笑曰：卦乃凭空之论，犹呓语不足听也。余曰：余凭象数而推算，以决胜败之机。子虽久留法国，目击富强，信其必胜，是见外形，而未见其骨髓者也。《易》者，示天数预定者也，今既推究此占，又复细论时事。三世拿破仑之升帝位也，初千八百四十八年之乱，与民政党而有大功，遂选而为大统领。乘其威福，破宪法，弄权力，而登帝位。今则富国强兵，殆如欧洲列国之盟主，且与英国联合，而伐露国，陷西边士卜之坚城，实足继第一世拿破仑之豪杰，予之期其必胜，盖在于此。余观拿破仑之英豪，乘时践柞，睥睨欧洲列国，所向无敌，凭藉威势，欲使子孙继承帝位。知有不能如志之兆，与普国构兵，以国赌之，将决存亡于一举，是绝伦之英豪，亦为私利所诳谩，遂兴蒙昧之举，陷屯难之险。卦象时事，历历相符，然子何必疑之？
其后普王以六十万众，击法军于来因河畔，连战败衄，终退塞段城，普围益急，殆不可支，至八月三世拿破仑举军而降普。因录以证《易》象之不爽云。

Line-1
Legge: The first line, dynamic, shows the difficulty its subject has in advancing. It will be advantageous for him to abide correct and firm. Advantageous also to be made a feudal ruler.
Wilhelm/Baynes: Hesitation and hindrance. It furthers one to remain persevering. It furthers one to appoint helpers.
Blofeld: Uncertainty prevails. It is best to make no move, but to build up determination and to consolidate the position.
Liu: Considering and considering. It is of benefit to continue in the right way. One should find helpers.
Ritsema/Karcher: Stone pillar. Harvesting: residing in Trial. Harvesting: installing feudatories.
Shaughnessy: To and fro; beneficial to determine about a dwelling; beneficial to establish a lord.
Cleary(1): Not going anywhere, it is beneficial to abide in correctness. It is beneficial to set up a ruler. [It is beneficial to set up the ruler and nurture the original energy.]
Cleary(2): Staying around, it is beneficial to remain correct. It is beneficial to set up lords. [In Buddhist terms, to “stay around” means to be immediately aware of any mental movement and not roll along, following thoughts. This is what is called “coming back before going far.”]
Wu: There is a formidable obstruction to advance. It will be advantageous, however, to remain persevering … etc. [If the subject can remain firm and correct, he will overcome.]
COMMENTARY
Confucius/Legge: Although there is difficulty in advancing, the mind of the subject of the line is set on doing what is correct. While noble, he humbles himself to the mean, and grandly gains the people. Wilhelm/Baynes: The aim of the work is nonetheless to carry out what is right. When an eminent man subordinates himself to his inferiors, he wins the hearts of all people. Blofeld: Despite prevailing uncertainty, the way of righteousness must be pursued with

firm correctness. Men in high places, by co-operating with those under their care, will thereby win the support of the people. Ritsema/Karcher: Although a stone pillar, purpose moving correctly indeed. Using valuing the mean below. The great acquiring the commoners indeed. Cleary(2): Though they stay around, the action of their wills is correct. Because they value the lowly, they win many people. Wu: Although he is under constraint, he has set his goal correctly. Like a noble man serving the common people, he will receive their support.
Legge: The first line is energetic and strong, and his place in the trigram of Movement disposes him to action. But above him is the trigram of Peril, and the lowest line of that, to whom he must look for response and cooperation, is magnetic. Hence arise the ideas of difficulty in advancing, the necessity of caution, and the advantage of being clothed with authority. He is noble, firm and correct, but his place is below the divided lines, symbols of the weak and lowly.
NOTES AND PARAPHRASES
Siu: At the outset, the man takes stock of the obstacles. He does not force his advance. He perseveres on the right course and acquires the appropriate assistants. He continuously rechecks his bearings, as the confusion is gradually resolved.
Wing: It seems that you have come across a confusing obstacle at the very beginning of your path. The best way to attract the helpers you will need is to maintain a devoted and humble attitude. Do not attempt to boldly push ahead unaided. However, do keep your goal in sight.
Editor: The symbolism suggests the following intrapsychic correlations:
Advance: The advance of consciousness, comprehension, etc. Feudal Ruler: The ego as master of its thoughts and feelings. "Humbles himself to the mean": ("Mean" here means "lowly.") The ego remains firm and correct, maintains his
will, but doesn't take on airs -- he nurtures his humility. The people: Thoughts, feelings, opinions, attitudes, emotions, appetites, etc. The optimal stance that the ego can strive for--without necessarily
hoping that it can ever be accomplished fully -- could be described as a continual awareness of the conflicting polarities likely to appear in evernew forms as old ones are resolved: of waiting and seeing, of living things out, weighing various aspects and bringing them into balance, ever ready to work with the materials at hand.
E.C. Whitmont -- The Symbolic Quest
A. There are intimidating obstructions to progress. Remain persevering while seeking assistance. If you subordinate yourself to your situation you’ll gain insight into its nature. Take no major action.

B. A difficult path demands impeccable will and full acceptance of responsibility.

六二。屯如邅如，乘马班如。匪寇婚媾，女子贞不字，十年乃字。
六二：逡巡不前。行路踌躇，驾着马车原地回旋，不是前来抢劫，而是迎娶新娘。占得这个女子不能孕育，十年才能怀孕。
象曰：六二之难，乘刚也；十年乃字，反常也。
《象辞》说：六二之爻预示艰难，因为处在初九阳爻之上。十年才能怀孕，这是反常现象。

北宋易学家邵雍解
平：得此爻者，有婚嫁之喜事。做官的权柄日盛。

台湾国学大儒傅佩荣解
时运：一时未成，十年可成。
财运：售出有困难，颇耗时日。
家宅：是佳偶，但须等待。
身体：保持运动习惯。

六二爻动变得周易第60卦：水泽节。这个卦是异卦（下兑上坎）相叠。兑为泽，坎为水。泽有水而流有限，多必溢于泽外。因此要有节度，故称节。节卦与涣卦相反，互为综卦，交相使用。天地有节度才能常新，国家有节度才能安稳，个人有节度才能完美。

六二之所以会不这么不顺，《象》中这样解释道：六二之难，乘刚也。十年乃字，反常也。这句话的意思是说：六二的难局，是因为乘驾在刚爻之上；十年才可出嫁，最后一切回归正常。
从这一卦中，我们可以明白择偶的要点：不在于金钱，不在于地位，只在乎是不是意中人，只在乎他是不是胸怀大志有发展。所以这位有眼光的六二，终于在十年后，嫁给了事业有成的意中人——初九。从这一爻，女读者应当受到启发，懂得如何选择自己的意中人哦!

六二：屯如邅如，乘马班如。匪寇婚媾，女子贞不字，十年乃字。
《象传》曰：六二之难，乘刚也。十年乃字，反常也。
凡《易》三百八十四爻中，首揭卦名之字者，多言其卦之时也。“屯如”者，难进之貌；“邅如”者，行而不进，转辗迟回之貌；“班如”者，半欲进，半欲退，进退不决之貌。“匪寇婚媾”者，盖六二乘初爻阳，六四之阴应之，谓彼乘马不进者，非通于寇难，乃我之婚媾。然当此爻时，虽明知为正应，不能直行而遇也，故曰“女子贞不字”。《 易》中言“匪寇婚媾”者凡三，此爻及《贲》之六四、《睽》之上九是也。“女子贞不字”者，此爻中正而应九五之阳，其义可从，然以阴柔，不能往而解《屯》之厄，救九五坎险之苦，故初九乘其隙来逼，此爻居中履正，执义守节，不敢许也。变则为《兑》，以少女配坎之中男，故托女子而 系辞。曰“字”者，许嫁也，言女子有正应之夫。屯之时，内外相隔，不得从之，进退踌躇，是以“屯如邅如”也。“乘马班如”者，以震坎皆有马之象，故称“乘刚”曰“乘马”。时以初九之男子比我，虽欲娶我，不敢应其求，忌之避之，犹寇雠也。然初九实非寇我者，乃欲与己共事，特本婚媾耳，而我守正而不失其道，即贞而不字之象也。互卦有《坤》，坤数十，数之极也。又《震》为卯，坎为子，自卯于子，其数十。十干一周，而地数方极，数穷事变，星移物换，十年之后，其妄求者自云，屯难已解，而始得许嫁九五之应，谓之“十年乃字”。此爻犹太公居渭滨，伊尹居莘野，孔明在南阳也。屯难之时，群雄并起，不独君之择臣，臣亦择君，六二之“屯如邅如”，又非无故也。《象传》曰，“六二之难，乘刚也”，六二之艰难犹苦如此者，谓乘初九之刚故也。难字释“屯如邅如”之义。凡爻以刚乘柔为顺，以柔乘刚为逆，逆则其情乖而不相得，犹下有强刚之臣，我实艰于制驭。《象》曰“十年乃字，反常也。十年之久，尚守其贞操，而从九五，复女子常道，何者？女子生而愿为之有家，人伦之常也。女子二十而嫁，十年乃字，故曰“反常也。”
【占】　问婚嫁：爻曰“匪寇婚媾”，是明言佳偶，非怨偶也。但曰“女子贞不字，十年乃字”，知于归尚有待也。
○　问战征：六二以柔居柔，有濡滞之象，故曰“屯如”。《春秋传》：“有班马之声，齐《师》乃《遁》。”古者还师称班师，故曰“班如”，知行师未可遽进也，必养精蓄锐，十年乃可获胜。
○　问营商：媾与购音同，义亦相通。以货物求购，有迟回不决之意，故曰“屯如邅如”。又曰“十年乃字”，十者据成数而言，货物未可久积，或者十日十月乎？
○　问功名：士之求名，犹女子之求嫁也，曰“屯如”、“邅如”、“班如”，皆言一时未成也。“十年乃字”，此其时也。
○　问六甲：生子。
【例】　明治二十五年，占某贵绅之气运，筮得《屯》之《节》。
断曰：此卦阴阳始交，为万物难生之时，故名曰《屯》。《屯》者难也，大抵事物之初，未有不艰难者也。草木之自萌芽而至繁盛，必先经霜雪之摧折而后得全也，况君子之经纶天下，谈何容 易！此卦以《震》之动，遇《坎》之险，进必陷于险。凡一事之未成，一念之未遂，皆《屯》也。然事未有不始于《屯》，而得成者也，匡世救难，其大者也，《彖》曰“ 元亨利贞”，即是也。人能守利贞之诫，可遂获元亨之时，是以曰“勿用有攸往”。今某占得此卦，在某识见卓越，才高智邃，维新之始，既有大功于国家，后虽辞职挂冠，其志要未尝须臾忘君也。今又奉献当大任，行将出而有为，爻辞则曰“屯如邅如，乘马班如”。《屯》者，屯难之义；邅者，迟回不进之貌；“乘马班如”者，乘马将进而复退之意也。此爻居辅相之位，上应九五之君，而以阴居阴，不能解屯难之厄，恐将出而仍不能速出也。犹女子之思嫁，虽有正夫，因其内外相隔，不得从之，故有此象。盖阴者阳之所求，柔者刚之所凌，时当其屯，六二之柔，困难自济。又比以初九之刚，恐不能免于嫌疑，可不戒慎乎？
后某因与政党首领某相会，致生政府疑忌，遂复辞职。《易》爻之著明如此。然今虽不遂其志，十年之后，则屯极必通。夫以女子之阴柔，能守其节操，久而必得其亨，况贤人君子之守其道，中正以匡家国者乎？

Line-2
Legge: The second line, magnetic, shows its subject distressed and obliged to return. Even the horses of her chariot also seem to be retreating. But not by a spoiler is she assailed, but by one who seeks her to be his wife. The young lady maintains her firm correctness, and declines a union. After ten years she will be united, and have children.
Wilhelm/Baynes: Difficulties pile up. Horse and wagon part. He is not a robber; he wants to woo when the time comes. The maiden is chaste, she does not
pledge herself. Ten years -- then she pledges herself.
Blofeld: He makes no more progress, covers no more distance, than a mounted man trotting to and fro. (His hesitation is due) not to an obstacle but to his wooing a girl who chastely repulses his advances and waits ten years before giving her consent.
Liu: Many difficulties. He goes back and forth on horseback, but he is not a robber. He seeks marriage but the girl does not want an engagement. After ten years she does.
Ritsema/Karcher: Sprouting thus, quitting thus. Riding a horse, arraying thus. In-no-way outlawry, matrimonial allying. Woman and son, Trial: not nursing. Ten years- revolved, thereupon nursing.
Shaughnessy: Hoardingly, earth-moundlike, a team of horses vexatious-like; it is not robbers who confusedly enrich. The [female] child's determination is not to get pregnant; in ten years then she gets pregnant.
Cleary(1): Difficult to advance, hard to make progress. Mounted on a horse, not going forward. It is not a matter of enmity, but marriage. The girl is chaste, not engaged. After ten years she is engaged. [This means not seeking immediate solutions when in difficulty.]
Cleary(2): Stopped, mounted on a horse but standing still. Not enmity, marriage… etc.
Wu: There is hesitation to proceed. The horse carriage falters along. A suitor, not a transgressor, asks for marriage. The young woman chooses to remain chaste and refuses. After 10 years, however, she consents to the betrothal to another man.

COMMENTARY
Confucius/Legge: Her difficulty arises from her place over the dynamic line below her. The union and children after ten years shows things resuming their regular course. Wilhelm/Baynes: She rests upon a rigid line. Pledging herself after ten years means return to the general rule. Blofeld: The difficulties are revealed by this weak line's position just above a firm one. Waiting for ten years to receive the beloved's consent implies awaiting a gradual return to normal conditions. Ritsema/Karcher: Six at second's heaviness. Riding a solid indeed. Ten years-revolved, thereupon nursing. Reversing rules indeed. Cleary(2): Riding on the obdurate. Getting married after ten years means return to normal.
Wu: Riding on the strong-minded first nine. A return to normalcy.
Legge: Advance is even more difficult for the second line than for line one. She is magnetic, and pressed by the dynamic line below her. Above, in the fifth line is the ruler with whom union should be properly sought. All these circumstances suggest the idea of a young lady sought in marriage by a strong suitor with whom marriage was unsuitable. She rejects him, and after ten years marries the only suitable match for her. "Things resume their regular course" means that she is now at liberty to seek a union with line five.
NOTES AND PARAPHRASES
Siu: Progress is further inhibited. Someone suddenly appears who is mistaken for a robber at first but actually turns out friendly. His offer of help is not to be accepted. Not being from the right quarter, it may entail undesirable obligations. Things will resume their regular course at the proper time.
Wing: Confusion and difficulty mount, and decisions become impossible. To allow yourself to accept help will create a hindering obligation. Therefore it is best to wait until the situation returns to normal before you continue your pursuits.
Editor: Horses are a common symbol for energy or libido ("horsepower"). Women and men respectively represent Eros (emotion) and Logos (intellect). These attributes are consistent throughout the I Ching, and are common in almost all symbol systems. In this line the man is seen as an unsuitable match for the woman, psychologically suggesting an improper union of thoughts and feelings, or the temptation to an emotional rationalization of some sort. The situation is confused and up in the air: psychic energy is in a state of regression, and we are tempted to accept the first solution that comes along. Under such circumstances no progress can be made until things are allowed to settle down. The "ten years" refer to any fulfilled cycle of time. I use Eros and Logos merely as conceptual aids to describe the fact that woman's consciousness is characterized more by the connective quality of Eros than by the discrimination and cognition associated with Logos. In

men, Eros, the function of relationship, is usually less developed than Logos.
Jung -- Aion
A. Image of an unsettled situation. Resolution of the problem is not possible now, despite your desire for it. Later on, the situation will resolve itself naturally.
B. At the moment, emotions are too unsettled to be reconciled with reason. Reject an unsuitable idea or concept and wait for a better one.

六三。即鹿无虞，惟入于林中。君子几不如舍。往吝。
六三：追捕野鹿，没有充当向导的官员。思忖着鹿逃入山林。君子机灵，认为不如放弃。深入山林，认为会有危险。
象曰：即鹿无虞，以纵禽也。君子舍之，往吝，穷也。
《象辞》说：追捕野鹿，没有充当向导的官员，意在追逐走兽。君子放弃那野鹿，知道深入山林会有危险，因而除此别无他法。

北宋易学家邵雍解
凶：得此爻者，须安分守己，否则会有灾难。做官的有贪污之嫌，有被停职降职之忧。

台湾国学大儒傅佩荣解
时运：求宝得利，殊不足取。
财运：恐有损失，不如舍去。
家宅：不循正途求婚嫁，将有困难。
身体：不可纵欲伤身。

六三爻动变得周易第63卦：水火既济。这个卦是异卦（下离上坎）相叠。坎为水，离为火，水火相交，水在火上，水势压倒火势，救火大功告成。既，已经；济，成也。既济就是事情已经成功，但终将发生变故。

我们仔细来看这一爻，六三在下卦之中，下卦属于震卦，而震代表的意思就是行动。六三又在互坤里，坤代表田地。从六三所处的位置，我们能分析出是在田猎。六三是阴爻，但是却居于“三”这个刚位之上，上面又没有领导，所以指示虽进入田林之中，但是却没有可听从的对象，没有人指挥他、引导他。而自己属于阴，又不具备这种能力。在这种情况下，不如舍弃追逐猎物，否则会遇到困难。
占得此爻者，做事时要学会见机而作，如果没有得力的助手帮忙，或者是领导的支持，自己又不擅长于此，就放弃吧，不要去做了。如果自己不是某一方面的人才，硬要做成某一方面的事，不仅事不成，还会带来灾咎。
《象》中这样分析此爻：即鹿无虞，以从禽也。君子舍之，往吝，穷也。
这句话的意思是说：追逐野鹿却没有猎官的带领，只是跟随禽兽来追，这是因为贪图禽兽而已。君子应该放弃，若是再往前追，就会有困难，甚至会陷入困
占得此爻者，在做事时要注意，有的事能做，天时地利人和，而且自己有能力做，自然该毫不犹豫地去做。有的事不能做，也无能力做，就是有金山银山放在面前，也不能去做。如果只贪图荣华富贵，不计能与不能，必有灾祸发生!遇以这样的情况时，应该当舍则舍，一定要控制住自己的贪念，不要只顾追逐猎物，而不顾自己的处境。
六三爻处于震卦的最上面，震为行动，但处于最上面的六三难免会有行动过火的表现，并且再往上便进入了坎卦，坎便是险，前面有危险呀，所以爻辞用极其形象的比喻给予了十分中肯的忠告。君子追着一头鹿来到了森林中，这是一片陌生的森林，这位君子急于得到这只鹿，所以这次打猎没带有经验的猎官，于是面临迷路的危险。这可怎么办，继续追，还是放弃?这位君子是明智的，他选择了放弃。

六三：即鹿无虞，惟入于林中，君子几不如舍，往吝。
《象传》曰：即鹿无虞，以从禽也。君子舍之，往吝穷也。
“即鹿”，谓逐鹿也。鹿禄同音，又通乎禄利之义。鹿指九五而言。“虞”，掌山泽之官，犹土地向导者也，盖指初爻而言。初爻人位，故曰君子，与《乾》之九三同例。“几不如舍”。舍者，止也，谓知其功之不成，不如见几而止也。“往吝”者，吝，鄙吝贪吝之义，谓欲往而遂其志，必致辱名败节也。互卦为《艮》，《艮》者，止也。此爻以阴居阳，有阴柔而躁动之性，且乘应皆阴，无贤师良友训导，犹猎者无虞人之向导，而独入林中，虽冒险而进，不能获鹿，日倾西山，马困身疲，不可如何也。且林中之险，非必入而后知之也，无虞人之向导，在即鹿之初，其机已见，然以其贪于从禽，往而不舍也。夫舍与人林，均不获鹿，舍则为君子，入则为小人，君子小人之分，无他，利与义之间而已。《象传》“以从禽也”者，谓为贪心所使也。又爻辞曰“几不如舍”，《象传》曰“舍之”者，决去之辞也。此爻变则为《既济》，《既济》之九三曰：“高宗伐鬼方，三年克之，”建国之意，可并见也。
【占】　问战征：爻曰“即鹿无虞，惟入于林中”，犹言行军而无向导，冒进险地也。当知几而退，否则必凶。
○　问营商：玩爻辞，知其不谙商业，不熟地理，前往求货，不特无货，反有损失，舍而去之，尚无大害也。
○　问婚嫁：是钻穴隙以求婚也，其道穷矣。
○　问功名：梯荣乞宠，士道穷矣。
○　问六甲：六三阴居阳位，生男。
【例】　明治十八年应某显官之招，显官曰：予今将为国家进有所谋也，请占其成否如何？筮得《屯》之《既济》。
断曰：《屯》者物之始生也，为勾萌未舒之象。阴阳之气，始交未畅，谓之屯；世间有难而未通，又谓之屯；又遇险不遽进，又谓之屯。以人事拟之，则内卦之雷有动之性，欲奋发而有为，以外卦坎水之性，陷下而危险，有动而陷险之象，人苟欲有为，以前有危险，必不能如志也。非其才之不足，实运当其屯之象也。“即鹿无虞”者，欲入山中猎鹿，而无向导，致迷其途，必无所获。盖言此卦无阳爻之应比，其入于林中者，犹言贪位而前往，终不免羞吝也。《象》曰“君子舍之”，为能见几也，小人反是，“往吝穷也”。二爻辞曰，“十年乃字”，今得三爻，九年之后，气运一变，必可达志也。
当时显官不用此占，往干要路，终至辞职，不得其志，至二十五年，果后见用，再登显要，计之恰好九年云。

Line-3
Legge: The third line, magnetic, shows one following the deer without the guidance of the forester, and only finding himself in the midst of the forest. The superior man, acquainted with the secret risks, thinks it better to give up the chase. If he went forward, he would regret it.
Wilhelm/Baynes: Whoever hunts deer without the forester only loses his way in the forest. The superior man understands the signs of the time and prefers to desist. To go on brings humiliation.
Blofeld: Pursuing a deer without a guide, the hunter finds himself lost in the forest. The Superior Man perceives that he must stay where he is, as going forward would lead to trouble.
Liu: He hunts deer with a forester. He gets lost in the forest. The superior man, knowing this, prefers to give up the hunt. To go on would bring regret.
Ritsema/Karcher: Approaching stag, lacking precaution. Namely, entering tending-towards the forest center. A chun tzu almost not thus stowing-away. Going abashed.
Shaughnessy: Approaching the deer without ornamentation, it is only to enter into the forest. For the gentleman it is just about as good as dispensing with it; to go is distressful.
Cleary(1): Chasing deer without a guide, just going into the forest. The superior person, knowing the dangers, had better give up; to go would bring regret.
Cleary(2): Chasing deer without preparation only goes into the bush. Leaders see that it is better to give up, for to go would bring regret. [ If you have no accurate knowledge yourself and do not have enlightened teachers or associates, and practice blindly, then you will fall into a pit.]

Wu: Hunting in the forest without the guidance of a ranger will result in roaming aimlessly with a chance of getting lost. The jun zi senses the risk. It is better to quit than to proceed and regret.
COMMENTARY
Confucius/Legge: One pursues the deer without the guidance of the forester in his eagerness to follow the game. The superior man gives up the chase, knowing that if he go forward he would be reduced to extremity. Wilhelm/Baynes: He desires the game, but to go on brings humiliation. It leads to failure. Blofeld: His lack of caution in hunting the deer resulted from his being too set on capturing it. The Superior Man always desists when to advance would bring disaster. Ritsema/Karcher: Approaching stag, without precaution. Using adhering-to wildfowl indeed. A chun tzu stowing it: Going abashment exhausted indeed. Cleary(2): Chasing deer without preparation is following the beasts. To go would bring regret and lead nowhere. Wu: Hunting without a guide is like chasing around the game. To proceed will end in an awkward situation.
Legge: The third line is magnetic, not central, and in the place of a dynamic line. These things are all generally unfavorable, but the outcome of the whole hexagram being good, the superior man sees the immediate danger and avoids it.
NOTES AND PARAPHRASES
Siu: The man wanders aimlessly without adequate guidance, like a hunter without a forester. The superior man knows when going forward will cause regret. He gives up the senseless chase and avoids eventual disgrace.
Wing: You can sense the difficulties that lie ahead on your path. If you nevertheless plunge into the forest of obstacles without an experienced guide, you will surely lose your way. Such egotism and vanity brings unrelenting humiliation. A wiser man will alter his goals here.
Editor: Forest symbolism is usually associated with the feminine principle and the unconscious psyche. A deer, being a denizen of the forest, could symbolize an undifferentiated, unassimilated, autonomous force within the situation at hand. As the object of the quest, it represents the answer to a question, a solution to your problem, etc. To complete the metaphor, the forester would be your intuition or inner guide: the Self. The message is that you have no insight into the prevailing situation and should stop trying to force a solution. Cease your fruitless speculation and wait for the way to become clear. It is only when the human being really knows what he is doing that he can be called self-conscious and responsible. The person who is guided by his ego alone is not self-conscious in this sense, for he is limited in his self-knowledge to the conscious realm only, and beyond this terrain

yields himself blindly to the obscure urges and devious impulses of the unconscious.
M.E. Harding -- Psychic Energy
A. “Lost in the woods,” you don't yet grasp your situation. Never act on what you don’t understand.

六四。乘马班如，求婚媾，往吉，无不利。
六四：驾着马车原地回旋，这是寻求婿姻。放胆前进，必定吉利。
象曰：求而往，明也。
《象辞》说：敢于追求，勇于深入，因为其人深明形势。

北宋易学家邵雍解
吉：得此爻者，谋事可成，百事和合，会得到朋友的帮助，大吉大利。做官的将会名声显赫，有升迁之机。

台湾国学大儒傅佩荣解
时运：顺势而为，大有发展。
财运：明见利益，应有收获。
家宅：婚嫁吉祥。
身体：遵医生嘱咐。

六四爻动变得周易第17卦：泽雷随。这个卦是异卦（下震上兑）相叠，震为雷，为动；兑为悦，动而悦就是“随”。随指相互顺从，己有随物，物能随己，彼此沟通。随必依时顺势，有原则和条件，以坚贞为前提。

占得此爻者，做事时要学会见机而作，如果没有得力的助手帮忙，或者是领导的支持，自己又不擅长于此，就放弃吧，不要去做了。如果自己不是某一方面的人才，硬要做成某一方面的事，不仅事不成，还会带来灾咎。
《象》中这样分析此爻：即鹿无虞，以从禽也。君子舍之，往吝，穷也。
这句话的意思是说：追逐野鹿却没有猎官的带领，只是跟随禽兽来追，这是因为贪图禽兽而已。君子应该放弃，若是再往前追，就会有困难，甚至会陷入困
占得此爻者，在做事时要注意，有的事能做，天时地利人和，而且自己有能力做，自然该毫不犹豫地去做。有的事不能做，也无能力做，就是有金山银山放在面前，也不能去做。如果只贪图荣华富贵，不计能与不能，必有灾祸发生!遇以这样的情况时，应该当舍则舍，一定要控制住自己的贪念，不要只顾追逐猎物，而不顾自己的处境。

六四：乘马班如。求婚媾，往吉，无不利。
《象传》曰：求而往，明也。
“乘马班如”，解见六二下。六四之位，与九五之君，刚柔相接，然以阴居阴，其才不能救天下之屯，故欲进而复止，“乘马班如”也。夫大臣不患无才，患不能用才，苟能求贤自辅，可谓贤明也。其取象与六二同，盖以初九为刚明有为之才，求之偕往，相与共辅刚中之君，庶几“吉，无不利”，谓其有知贤之明，而无嫉贤之私也。故《象传》曰：“求而往，明也。”初九亦然，若不待其招而往，不知去就之义，岂得谓之明哉！此爻变则为《随》，《随》之九四，曰“有孚在道以明，何咎？”可以知婚姻之正道也。
【占】　问战征：“乘马班如”者，不明其进攻之路故也，明而前往，则所向无敌，故曰“往吉，无不利”。
○　问功名：士者藏器待时，不宜躁进，迨于旌下逮，出而加民，“无不利”也。
○　问婚嫁：《诗·关睢》云，“窈窕淑女，君子好逑”，逑，求也，必待君子来求，始为往嫁，故吉。
○　问六甲：生女。
【例】　大仓喜八郎氏斡人某来，请占气运，筮得《屯》之《随》。
断曰：《屯》之为卦，我欲奋进为事，彼顽愚而妨之，故不能奏功，是屯之义也。今以四爻观之，四者比五，而在辅翼之位，但以五之不用我策，当变志而应初爻之阳爻。爻辞曰“乘马班如”者，谓欲进而犹未定也；“求婚媾，往吉”者，谓当求阳刚之初爻，以相辅也。
后依所闻，彼大仓之斡人与支配人，共趋广岛为镇台商务，继与支配人不合，意气不平，直辞大仓氏，自行大阪，开店于同镇台之侧。用从前同业某支配人，盖即卦中求初爻相助之兆也。

Line-4
Legge: The fourth line, magnetic, shows its subject as a lady, the horses of whose chariot appear in retreat. She seeks, however, the help of him who seeks her to be his wife. Advance will be fortunate; all will turn out advantageously.
Wilhelm/Baynes: Horse and wagon part. Strive for union. To go brings good fortune. Everything acts to further.
Blofeld: Hesitating like a man trotting to and fro, he waits for marriage. Thenceforth, good fortune will prevail and every action prosper. [This passage indicates that success can certainly be obtained, but only after a considerable period of waiting patiently.]
Liu: He goes back and forth on horseback. If he seeks marriage, he will have good fortune. Everything benefits.
Ritsema/Karcher: Riding a horse, arraying thus. Seeking matrimonial allying. Going significant. Without not Harvesting.
Shaughnessy: A team of horses vexatious-like, seeking confused enrichment; to go is auspicious; there is nothing not beneficial.
Cleary(1): Mounted on a horse yet not going forward. Seeking marriage, it is good to go, beneficial all around.
Cleary(2): Mounted on a horse but standing still. Go to seek alliance, and the good results will benefit all.
Wu: The horse carriage falters along. The lady is being asked for marriage. It will be auspicious to accept. Everything will be advantageous.
COMMENTARY
Confucius/Legge: Going forward after such a search for a helper shows
intelligence. Wilhelm/Baynes: To go only when bidden -- this is clarity.
Blofeld: To pursue what we desire, that is wisdom. Ritsema/Karcher: Seeking and also going. Brightness indeed. Cleary(2): Going in search is intelligent. Wu: Accepting the proposal shows a clear discernment.

Legge: The fourth line is the proper correlate of line one, who is the suitor whose aid she seeks. With his help she is able to cope with the difficulties of her position and go forward.
NOTES AND PARAPHRASES
Siu: The man lacks sufficient power to discharge his responsibilities. He is like a chariot without a horse. But opportunity for help arises. This should be accepted even in the face of self-abnegation.
Wing: With a little help, perhaps a connection you might exploit, you can attain your goals. Of course, you must admit that you lack sufficient power to act independently. If you hesitate over this, you will get nowhere.
Editor: Horses symbolize energy (horsepower) -- here running away from their female owner, a symbol of the emotional function within the psyche. She seeks her proper male correlate, a symbol of Logos, the mental function. Their destined relationship is one of marriage or union. Psychologically interpreted, the image is of a separation of thought and feeling. The line counsels us to seek a connection, establish harmony, or bring our emotions under the control of reason. Direct your passion with reason, that your passion may live through its own daily resurrection, and like the phoenix rise above its own ashes.
Kahlil Gibran -- The Prophet
A. You have yet to make a mental connection necessary to understand the
matter at hand -- calm down and figure it out.
B. Unite your thoughts and feelings. Disunion is temporary.
C. Marshall your forces -- "Get your act together."

九五。屯其膏，小贞吉，大贞凶。
九五：屯积肥肉。筮遇此爻，问小事则吉，问大事则凶。
象曰：屯其膏，施未光也。
《象辞》说：“屯积肥肉”，意思是施舍不广。

北宋易学家邵雍解
平：得此爻者，谋事者切勿急躁，小事可成，大事无望，甚至会招来凶祸。

台湾国学大儒傅佩荣解
时运：无人提拔，暂时无望。
财运：小买卖尚可获利，大买卖则凶。
家宅：聚财伤和气。
身体：初病可治，久病则危。

九五爻动变得周易第24卦：地雷复。这个卦是异卦（下震上坤）相叠。震为雷、为动；坤为地、为顺，动则顺，顺其自然。动在顺中，内阳外阴，循序运动，进退自如，利于前进。

从卦象上看，六四属于阴爻居于柔位，得位。占得此爻者，若是想求婚，就不必犹豫不前，担心人家不喜欢自己或者是受到拒绝，不如大胆地前去追求，尽管这过程中看起来可能有困难和挫折，但是很吉利，并没有想像中那么多的困
《象》曰：求而往，明也。
这句话的意思是说：坚定不移地去追求，是明智之举。
此爻属于屯卦之中，喻示事物初生之际，面临困难是必然的，绝不能因此而灰心丧气，停下自己的脚步和追求。所以要抛开忧虑，去大胆追求。

九五：屯其膏。小贞吉，大贞凶。
《象传》曰：屯其膏，施未光也。
膏者，膏润，坎水为雨为云之象。“屯其膏”者，谓时当屯难，不得下膏泽于民，致财政涩滞，有功而不能赏，有劳而不能报也。五爻中正而居尊位，得刚明之贤臣以辅之，则能济屯矣，以无其臣也，故“屯其膏”。初九备公使之选，在下而遵时养晦，六四应之，民望归之。九五居尊，而陷坎险之中，失时与势，其所应六二之臣，才弱而不足济屯，小事守正则可得吉，所谓“宽其政教，简其号令”，可使之徐就统理也。惟至大事，则不可也，若夫遽用改革，恐天下之人，将骇惧而分散，是求凶之道也。自古人君，时当叔季，往往愤权柄之下移，遽除强梗，而为权奸反噬者不少，谓之“小贞吉，大贞凶”也。夫天子亲裁万机，其中所尤急者，在于抚育教化万民，各使之沐浴泰平之德泽，无一夫不得其所。今九五之君，陷坎险之中，屯难之世，左右股肱之臣，亦皆阴柔，而无免险之力，不得施膏泽于下，故《象传》曰：“屯其膏，施未光也。”
【占】　问功名：士之所赖以显扬者，全望上之施其恩膏也，若上“屯其膏”，而士复何望焉！
○　问战征：上有厚赏，则下愿效死，若恩泽不下，势必离心离德，大事去矣。凶。
○　问营商：膏者谓商业之资财也，“屯其膏”，谓蓄聚而不流通也，小买卖犹可固守，大经营未免困穷矣。凶。
○　问疾病：膏者在人为脂血，屯而不通，是闭郁之症，初病治之尚 易，久病危矣。
○　问六甲：九五居尊，生男，且主贵。
【例】　明治十九年初夏，某法官来访，曰：仆常在某任所，该地有一银行，颇称旺盛。仆偶听友言，为该行株主，购入株券若干，今犹藏之，顷闻该银行生业不佳，若将颠蹶，仆甚忧之。请君占该行盈亏如何？筮得《屯》之《复》。
断曰：屯者，屯难之甚。五爻在天位，而不能施雨泽，谓之“屯其膏”。《诗》曰，“芃芃黍苗，阴雨膏之”是也。以政府言，公债之利子，不能下付之象。据此则如该银行，必会计窘缩，未能获益于株主。然《屯》之《彖》辞曰“ 元亨利贞”，又《传》曰“君子以经纶”，故今虽陷困难，待时值元亨，必能经纶而奏救济之功。试为之推其数：二爻曰“十年乃字，返常也”，自二而数之，至下卦《蒙》之五爻，是为十年，今该行既过四年，再后六年，自当偿今日之损亡，必大有起色也。且《蒙》之五爻曰“童蒙，吉”，是株主犹童稚之无意无我，而受父母之爱育，师范之训示，不劳神思而得利润之象也。请君不患今日之窒滞，拾袭株券，可以待他日之兴隆也。
某氏拍手，感余言之奇，且曰：《易》占诚神矣哉！余之所言，则福岛银行也，该行头某，曩在东京，窃染指于株式市场，大取败衄，余殃波及该行会计，以至不能配赋利润。今得此明断，余心安矣。
【例】　二十七年九月，我国有征清之举，涩泽荣一氏以下，东京及横滨富豪，倡使全国富豪献纳军费之议，报之于余，余乃占其事之成否，筮得《屯》之《复》。
断曰：此卦内卦则首倡者，有雷之性，欲发声而震起百里；外卦则其他富豪，为水之性，就下不能应上，如雷动水中，不得如响斯应，曰《屯》。《屯》者事之滞也。今当国家需用孔急而募饷未集，有如密云不雨之象，故曰“屯其膏”。富豪者或能致少额，不能输巨额，故曰“小贞吉，大贞凶”，此举恐难如愿也。夫国家当大事，求微细之资于有志者，犹疗巨创以膏药，物之大小不相适可知，使他人谋之，不免笑我识见之陋劣。余谓国事，当以公议谋之。尔后闻集议员于广岛，立决一亿五千万元公债募集之议也。

Line-5
Legge: The fifth line, dynamic, shows the difficulties in the way of its subject's dispensing the rich favors that might be expected from him. With firmness and correctness there will be good fortune in small things. In great things there will be evil.
Wilhelm/Baynes: Difficulties in blessing. A little perseverance brings good fortune. Great perseverance brings misfortune.
Blofeld: Fertility cannot easily be brought about. Persistence in small things will bring good fortune; in greater matters, it will bring disaster.

Liu: Difficulties in prosperity. Good fortune for small things. Misfortune for great things.
Ritsema/Karcher: Sprouting: one's juice. The small, Trial: significant. The great, Trial: pitfall.
Shaughnessy: Hoarding its fat; little determination is auspicious, great determination is inauspicious.
Cleary(1): Stalling the benefits. Rectitude in small matters is good. Selfrighteousness in great matters brings misfortune. [This is being great but conscious of the small, waiting for the time to be able to get out of difficulty.]
Cleary(2): Stalling the benefits. There is good outlook for the correctness of the small, bad outlook for the correctness of the great.
Wu: Hoarding wealth suggests conditions suitable for limited progress but detrimental for great undertakings.
COMMENTARY
Confucius/Legge: He experiences difficulty in bestowing his rich favors -- the extent to which they reach will not yet be conspicuous. Wilhelm/Baynes: Because the benefaction is not yet recognized. Blofeld: We have wrought insufficiently for the public good. Ritsema/Karcher: Sprouting one's juice. Spreading-out not-yet shining indeed. Cleary(2): The giving is not yet enlightened. [It is not that there is no giving at all, just that it does not accord with greater reality.] Wu: His benefaction has not been illuminating. [We should remind ourselves that distributing accumulations need not be limited to tangible assets. Kindness, sympathy, and moral support can certainly be included.]
Legge: Line five is in the place of authority, and should show himself a ruler by dispensing benefits on a grand scale. But he is in the center of the trigram of Peril, and his correlate line two is weak. Hence arises the symbolism, and great things should not be attempted.
NOTES AND PARAPHRASES
Siu: The man attains a position of authority. Premature expressions of good intentions lead to damaging misinterpretations. Time is required for stepwise maturation and acquisition of general confidence. Consummation cannot be forced.
Wing: Although your position is one of authority within the situation, you have much left to achieve in the way of establishing yourself. Small efforts in this will

bring good fortune. But beware: Do not attempt any large endeavor. It could easily end in disaster.
Editor: The image depicts an impasse or restriction preventing the flow of energy which would resolve it. Modest effort will improve the situation; major action will make it worse. Sometimes the line implies that you have not yet understood the matter under question. It can also image a situation in which psychic energy is blocked from consciousness. The attributes of the spirit are not only beyond the power of sensual perception, but they are beyond the power of intellectual comprehension; they can only be known to the spirit, and they are called occult because they cannot be understood without the possession of the light of the spirit.
F. Hartmann -- Paracelsus: Life and Prophecies
A. Conserve your energy. Take only limited action, one step at a time; allow the situation to unfold at its own pace.
B. Obstructions inherent in the situation prevent the flow of information needed to comprehend it. To strive too hard is to lose it altogether.
C. Integral obstacles inhibit an immediate resolution of the situation at hand.

上六。乘马班如，泣血涟如。
上六：驾着马车原地回旋，哭泣无声，滴泪涟涟。
象曰：泣血涟如，何可长也。
《象辞》说：哭泣无声，滴泪涟涟，这种情景怎能长久下去。

北宋易学家邵雍解
凶：得此爻者，家道中落，须防损失。做官的须谨防小人的谗言。

台湾国学大儒傅佩荣解
时运：前无去路，保命为要。
财运：犹豫不决，尽失良机。
家宅：家道中落。
身体：呕血之症，凶。

上六爻动变得周易第42卦：风雷益。这个卦是异卦（下震上巽）相叠。巽为风；震为雷。风雷激荡，其势愈强，雷愈响，风雷相助互长，交相助益。此卦与损卦相反。它是损上以益下，后者是损下以益上。二卦阐述的是损益的原则。

我们知道，在《易经》之中，是以九五位为尊的。九五居坎卦之中，坎代表云。云是聚集的水滴，尚未转化成雨，所以说“屯其膏”。如果是天子占得此卦，表示天子的恩泽未能广布。天子应懂得舍得之道，自己存的财物少，施给老百姓的多，则就会吉利。反之，则凶。
《象》曰：“屯其膏”，施未光也。
这里指出：“只顾自己囤积财富而不注意帮助别人”，这样的人即使想有所作为，其前景也不大光明。
若是普通人占得此卦，你要懂得取舍之道。只顾自己囤积财富而不注意帮助别人，是很危险的，那样做，办小事虽有成功的可能，但办大事则必然会出现凶险。所以，不要光盯着自己的钱口袋，要“广施恩泽”，懂得舍，才能避凶趋吉。

上六：乘马班如，泣血涟如。
《象传》曰：泣血涟如，何可长也。
“乘马班如”，解见六二下。“泣血”者，悲泣之切，泪竭而继之以血也。《坎》为血卦，故曰“泣血”。“涟如”，泪下之貌，此爻变则为《巽》，以坎水从巽风，涟如之象。上六以阴居阴，在全卦之终，坎险之极，运尽道极，而不能济；三阴而不我应，虽下比五，以屯膏贞凶，不足归之，故困穷狼狈，不堪忧惧，其求救之切，犹欲乘马而驰者也。悲泣之甚，涕泪不绝，真有不堪其忧矣。然物穷则变，时穷则迁，如因忧而思奋，不难转祸为福，则屯可济矣。此爻与三四两爻，有济屯之志，而无其才，其占不言凶者，盖因时势使然，非其罪也。《象传》“泣血涟如，何可长也”者，谓其不久而时运将变也。此爻变则为《益》，《益》之上九曰，“莫益之，或击之，立心无恒，凶”，又可以见其穷之甚也。
《屯》之经纶国家也，初爻公而忘私，国而忘家，为《水地比》之世，建侯辅治，可得安泰。四爻往而求贤，与初爻建侯同，为《泽雷随》之世，亦得安泰也。上爻居于上位，奋发有为，为《风雷益》之世，国运可进步也。然初四二爻，相疑而不相让，上爻欲进复退，则屯难无复解之日也。
【占】　问战征：上居屯之极，进退维谷，穷戚已甚，而至泣血，是军败国亡之日也。凶。
○　问营商：“乘马班如”一句，上已三复言之，是商业之疑惑不决，已至再至三矣。极之泣血，知耗失已多，故曰“何可长也”。
○　问功名：上居《坎》终，更无前进，得保其身幸矣。
○　问疾病：知必是呕血之症。凶。
○　问六甲：生女，又恐不能长大。
【例】　明治二十四年，占内阁之气运，筮得《屯》之《益》。
断曰：《屯》者，雷将奋出于地中，为地上之水所抑制，不得出而踌躇之象，故名曰《屯》。以国家拟之，下卦之人民，有雷之性，欲奋进激动以长势力；上卦为政府，以水之性陷于坎险，压制下卦之雷，不能发动。现时政府，一为条约改正之事实，二为第二议会之准备，舆论喧扰，事务涩滞，国运正值屯难也。又见上卦之阴，应下卦初爻之阳，恐有在朝之人，与下民之有力者，隐相引援，以致滋事。今占内阁，得此爻，上爻近在君侧，但时当屯难，欲尽辅弼之任，苦无应爻之援，为首相者切思辞职，为侯辅者亦欲避位，正是“乘马班如”，进退未决也。追思曩时木户、大久保二氏，任天下之重，而能济其艰，今无其才，回念及之，不堪叹息忧闷，有“泣血涟如”之象。然他日天运循环，至下卦《山水蒙》二爻，则政府犹教师，人民犹子弟，可得互相爱敬，有豪杰者兴，自能出险济屯，经纶天下也。

Line-6
Legge: The sixth line, magnetic, shows its subject with the horses of her chariot obliged to retreat, and weeping tears of blood in streams.
Wilhelm/Baynes: Horse and wagon part. Bloody tears flow.
Blofeld: He hesitates like a man trotting to and fro or like one shedding blood and tears.
Liu: He goes back and forth on horseback. He sheds tears with blood! [Arrogance leads to misfortune, perhaps extreme misfortune.]
Ritsema/Karcher: Riding a horse, arraying thus. Weeping blood, coursing thus.
Shaughnessy: A team of horses vexatious-like, dipping blood streamingly.
Cleary(1): Mounted on a horse, not going forward, weeping tears of blood.
Wu: The horse carriage falters along. Tears roll down from the rider’s eyes.

COMMENTARY
Confucius/Legge: She weeps tears of blood in streams -- how can the state thus emblemed continue long? Wilhelm/Baynes: How could one tarry long in this!
Blofeld: How could a flow of blood and tears endure for long? [In other words, our present troubles will pass away in time.] Ritsema/Karcher: Wherefore permitting long-living indeed? Cleary (2): Weeping tears of blood – what can last? Wu: Only despair remains.
Legge: The sixth line is magnetic, as is her third line correlate. She is at the
extremity of Peril -- the game is up. What can remain for her in such a case but terror and abject weeping?
NOTES AND PARAPHRASES
Siu: The man fails to overcome the initial difficulties and despair.
Wing: You have lost your perspective. You can no longer see your initial difficulties realistically, nor can you find your way out. This is disgraceful and will cause you much regret. It is best to begin again.
Anthony: Desire and fear prevail. The child in us rules. Despairing, we give up our path. “One should not persist in this.”
Editor: Lines two, four and six all show horses in retreat: strong images of psychological turmoil and confusion; two and four have proper correlates however, so they present the possibility of at least some kind of reconciliation. Here, the correlate is line three, who is depicted as being "lost in the woods.” At its most neutral, the image is one of severe disunion. Wilhelm and Blofeld state that the situation is not a lasting one, so all need not be lost if you seek a totally new and perhaps currently unrecognized connection.
In our ordinary life we are limited and bound in a thousand ways -- the prey of illusions and phantasms, the slaves of unrecognized complexes, tossed hither and thither by external influences, blinded and hypnotized by deceiving appearances. No wonder then that man, in such a state, is often discontented, insecure and changeable in his moods, thoughts and actions. Feeling intuitively that he is "one," and yet finding that he is "divided unto himself," he is bewildered and fails to understand either himself or others. No wonder that he, not knowing or understanding himself, has no self- control and is continually involved in his own mistakes and weaknesses; that so many lives are failures, or are at least limited and saddened by diseases of mind and body, or tormented by doubt, discouragement and despair.
Roberto Assagioli -- Psychosynthesis

A. Severe disunion prevails, but need not be permanent if you seek a totally new connection.
B. You have missed the point entirely.
June 14, 2001, 4/10/06