Hexagram 17 · 泽雷随

随卦原文
随。元亨，利贞，无咎。

象曰：泽中有雷，随。君子以向晦入宴息。

白话文解释
随卦：大吉大利，卜得吉兆，没有灾害。
《象辞》说：本卦下卦为震，震为雷，上卦为兑，兑为泽；雷入泽中，大地寒凝，万物蛰伏，是随卦的卦象。君子观此卦象，取法于随天时而沉寂的雷声，随时作息，向晚则入室休息。
《断易天机》解
随卦兑上震下，为震宫归魂卦。随即顺从、随时之意，占得此卦，凡事顺心，吉无不利。

北宋易学家邵雍解
随顺和同，贞固自持；随从机运，不能专横。
得此卦者，宜随大势，其事可成。凡事与他人多沟通交流，可名利双收。切不可坚持己见，专横者事不成。

台湾国学大儒傅佩荣解
时运：明年运行，五年方展。
财运：堆积存货，明春有利。
家宅：防止惊惧。
身体：休养为宜；牢狱之灾。

传统解卦
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。
大象：震木在兑泽之下，木必随水漂荡，随者，顺也。
运势：有去旧迎新之吉象，宜与人合作，可获厚利，忌三心两意，或独断独行。
事业：对社会和人生有正确的认识，重视人际关系，善于同他人合作，事业会很顺利。为了保证取得更进一步的成功，不得贪图小利，向比自己优秀的人学习，择善而从，心存诚信、努力开拓事业。
经商：顺利。在与他人的真诚合作下，能够达到预期的目的。在竞争中应保持清醒头脑，从大处、长远考虑，遵守商业道德，保持至诚的态度对待顾客和同行，会保持竞争优势。
求名：在自己刻苦钻研的基础上，虚心向有德有才的师长学习，借助外界的力量，促使自己更快的进步，实现个人的理想。
婚恋：双方情投意合可以成功，家庭和睦，但若迷恋于情爱，会影响双方的事业，务必注意。
决策：个人成长道路并不十分顺利，但由于谦虚、随和，人际关系好，尤其能够得到长辈的器重，各种事都能在他人的帮助和关心下成功。但务必注意追随他人应有的立场和原则，不可趋炎附势，招致祸凶。

初九爻的哲学含义

泽雷随卦，指随从、随和、跟随等等。这个卦是异卦相叠，下卦为震，上卦为兑。震为雷、为动；兑为悦。动而悦就是“随”。
从卦象上分析，豫卦上卦为兑为泽为喜悦，下卦为震为雷为动，雷在泽中、心喜而动便是豫卦的卦象。雷怎么会藏在沼泽地里呢？原来，古人通过观察，发现春雷响过之后，惊醒了蛰伏的动物，于是万物苏醒，大地上开始呈现出勃勃生机。可是到了秋天的阴历八月以后，便没有雷声了，一些动物开始为冬眠做准备。通过这个现象，古人认为这就是天道的善意，天气转暖了，天用雷声唤醒大地上的万物；天气转凉了，天便把雷藏了起来，不再惊动大地上的万物了。由于此时沼泽地里也会发出一种声音，所以人们便认为雷到了秋天便藏到了沼泽地里了。从这个卦象中可以看出，随卦还有随时而动的含义。而震卦代表动，兑卦代表喜悦，所以有随着喜悦而动，追随喜悦的含义。
随卦之象：云中雁传书，主信至；一堆钱，有才义；朱门内有人坐，主坐官府；一人在门外立，主士人求进，欲得变身。凡事值此，得贵人力。良石琢玉之卦，如水推画之象。

17.泽雷随(䷐)-高岛易断
《随》：泽上雷下，《震》奋下，《兑》虚上，其中疏流，则内动不自主，而顺从外，从外，故曰“随”，遂以《随》名卦。《兑》为少女，《震》为长男，以少女从长男，是随之义也；兑为泽，《震》为雷，雷震泽中，泽随而动，是随之象也。其义其象，皆取以阳下阴，阴必悦随，朱子所谓“此动彼悦，成随”是也。《序卦》曰，“《豫》必有随，故受之以《随》”，盖为豫悦之道，物来随己，己亦随物，此《随》之所以次于《豫》也。
随：元亨利贞，无咎。
▲　篆书随
卦体《震》自下而震动，《兑》在上而感悦，从而应和之为《随》。盖有舍己从人，乐取于人以为善，故《随》之道，可以致大亨也。《震》为健，得夫《乾》，故曰“元亨”；《巽》于地为刚卤，合夫《坤》，故曰“利贞”。《杂卦》曰“随无故也”，谓上下各从其所处而安，不待有所为也。无故则无事，无事则何咎之有？然失之贞正，则枉己徇人，易于有咎，亦足戒也。
《彖传》曰：随，刚来而下，柔动而说，随。大亨贞，无咎，而天下随时，随时之义大矣哉！
此卦本《坤》下《乾》上之《否》，《否》之卦顺以随健。今《否》之上爻，下入《坤》之初爻，而为《震》，其初九为成卦之主；《否》之初爻，上入《乾》之上爻，而为《兑》。是以阳下阴，以高下卑，阳动阴悦，物来随我，我亦随物，谓之《随》。“刚来而下柔，动而悦，随”也，是随之义也。凡人君之从善，臣下之奉命，学者之从义，子弟之从师，皆随也。至于人之从天，欲之从理，邪之从正，为随之善者也。随之道利贞正，若反之，则谓之诡随，即违夫时矣。君子随时而动，随时而悦，各得其宜，是以所为无不奏功，故曰“随大亨贞，无咎”。《随》之义，以动而随，不动则必不能随；以悦而随，不悦则必不欲随。雷发于下，雨水随之降于上，是泽随夫雷，上随夫下也；违其时，则雷不动，泽不悦，上下必不相随。不知随之道，必宜合时，推之天下，阴阳刚柔，莫不皆然，故曰“天下随时”。随之时义如此，岂不大哉！
以此卦拟国家，则内卦为人民，行动勤勉，从事职业，不敢上抗政府，惟从政府之所命；外卦为政府，不挟威权，惟施悦民之命令，故得上下君民之间，亲密和悦，上倡下顺，天下和平，人心镇静，此《随》之时也，谓之“随，元亨利贞，无咎”。当此之时，九五之圣明在上，居中正之位，廓然大公，相孚于善。君能虚己从臣，臣更恭顺以从君，是以初爻则“有渝”而不失其正，二爻则有“系”而不免于私，三爻则以“居贞”而“有得”，四爻则以“在道”而无咎，上爻则以“从维”而“用享”。总之，从正则吉，从邪则凶；非随之咎，其所以随者自取其咎。夫人臣随君，以诚相通，是以“元亨”；事必“在道”，以正相从，是以“利贞”。如是则君之随臣者，谏则必纳，言则必听；臣之随君者，令无不从，命无不奉。斯以动感悦，以悦应动，上下相随，而治事“大亨”，故曰：“随时之义大矣哉！”
以此卦拟人事，惟在以强随弱也。夫阳刚之人，不肯下人，是以人心常多乖离，而事业概不得成。若能以刚下柔，措置得宜，则众心必服，何咎之有？随者，不专己之意，即舍己从人，取人为善，其机甚捷，其理甚顺，其功必易成，故曰“元亨”。然随之道，有正有邪，苟其一于柔顺，必致枉道以徇人；过于容悦，则将违道而干誉，是失随之正也。惟其动其悦，悉随夫时，内不失己，外不失人，斯随得其正，咎何有焉！故曰“利贞，无咎”。《易·彖》中系“元亨利贞”之辞者凡七，《乾》、《坤》、《屯》、《随》、《临》、《无妄》，皆在上经，《革》一卦在下经，皆大有为之时，以我得乘时之势，曰“元亨利贞”。“元亨利贞”之解，详《乾》下，须参看。随时之义甚大，推之造化，则震者春也，东方之卦也，万物随之而生，《兑》者秋也，西方之卦也，万物随之而成，故春生之，夏长之，秋成之，冬藏之，各随其时也。天下之理，不动则无所随，不悦则不能随。是《随》之义也，人事莫不皆然。
通观此卦，三阳三阴，初九以阳与六二遇，阳之随阴也；九五之孚上六，亦阳之随阴也；六二以阴居阴，是阴之从阴也，故曰“系”。有系必有失，不言凶咎，而凶咎可知。六三以阴居阳，是阴之从阳也，以阴故亦曰“系”，然系所当系，系即随，故曰“利居贞”。九四是以阳而随阴，逼近于五，刚而有获，臣道凶矣；惟能感之以诚，保之以哲，复有何咎乎？九五尊位，上动下悦之主，取人以为善，吉莫大矣。上六以柔顺居《随》之极，极夫随者也，能善用其系，系亦得其正也。总之，《随》之道，宜随时为动，从宜适度，处以至诚，出以大公，不特可感格群民，且可用享上帝，将率天下为随时矣。君子观此爻，而知随时之义甚大。盖前卦自《豫》来，悦以随时，无拂逆之情。《序卦传》曰，“《豫》必有随，故受之以《随》”，人能谦以致豫，则能悦以随时。不谦则安能豫？不豫则安能随？三者道同，而机会相因，机会者，惟在于时而已，而适时莫如随。然“随必有事”，有事而后蛊，此所以《蛊》次于《随》也。是故《随》如文王之事殷，《蛊》如武王之造周。夫《易》者不测之神藏，圆妙之灵府也，观之于万物，推之于万事，无所不在，无所不赅，非神圣之道，则安能如此乎？
《大象》曰：泽中有雷，随。君子以向晦入宴息。
此卦以《震》阳陷《兑》阴，有藏伏之象，《象》曰“泽中有雷，随”，不曰雷之动，而曰雷之有，《本义》以雷藏泽中释之，深得其旨，盖知象之取义，在雷伏势时也。君子观此象；故不言动作，但言“宴息”。雷之伏藏，在寒冬，人之宴息，在“向晦”，盖亦各随其时也。君子应天而时行，时当“向晦”，入居于内，宴息以养其身，起居随时，惟宜自适。盖其动也，与雷俱出；其静也，与雷俱入。《豫》之“作乐崇德”，《大壮》之“非礼弗履”，《无妄》之“茂对时育”，皆法春雷之动也；《复》之闭关息旅，《随》之向晦宴息，皆法秋雷之藏也。夫舍百为之烦扰，就一枕之安闲，所以养精神于鼓舞之余，以为将来应用之地。故以形息者，凡民所同；以心息者，君子所独。君子虽才德兼备，当随时适宜，否则亦必有咎，是以遇随之时，韬智藏德，辞禄不居，养晦以遵时，抱道而伏处。文王之服事殷纣，勾践之隐会稽，皆得向晦宴息之义者也，谓之“君子以向晦入宴息”。互卦三、四、五为《巽》，二、三、四为《艮》，《巽》为入，《艮》为止，即入而止息之象也。
【占】　问时运：目下气运平常，宜暂时晦藏，明年利于远行，至第五年，则可得利。
○　问战征：宜退守，明年当小有功，必俟六年，斯敌皆就缚矣。
○　问商业：有货一时难售，来春可以获利。
○　问家宅：防有伏怪，夜间致多惊惧。
○　问讼事：恐有牢狱之灾，明年又防征役远行。凶。
○　问失物：宜在枕席间觅之。
○　问六甲：生女。
○　问行人：即归。
○　问出行：以明年为利。

Judgment
Legge: Following indicates successful progress and no error through firm correctness.
Wilhelm/Baynes: Following has supreme success. Perseverance furthers. No blame.
Blofeld: Following. Sublime success! Righteous persistence brings reward -no error! [This sublime success comes, of course, only to those who follow what is right, namely the will of heaven or of those whose own will embodies it.]
Liu: Following. Great success. It is of benefit to continue. No blame.
Ritsema/Karcher: Following. Spring Growing Harvesting Trial. Without fault. [This hexagram describes your situation in terms of being impelled or drawn into moving forward. It emphasizes that yielding to the impulse by accepting guidance is the adequate way to handle it. To be in accord with the time, you are told to: follow!]
Shaughnessy: Following: Prime receipt; beneficial to determine; there is no trouble.
Cleary (1): Following is greatly developmental: it is beneficial if correct; then there is no fault.
Cleary (2): Following is very successful, etc.
Wu: Following is primordial, pervasive, prosperous, and persevering. There will be no blame.
The Image
Legge: Thunder in the marsh: the image of Following. The superior man, in accordance with this, at nightfall enters his house and rests.

Wilhelm/Baynes: Thunder in the middle of the lake: the image of Following. Thus the superior man at nightfall goes indoors for rest and recuperation.
Blofeld: This hexagram symbolizes thunder rumbling within a swamp! When darkness falls, the Superior Man goes within and rests peacefully. [The component trigrams can be read as thunder and marsh, but also as movement and joy. In the Book of Change, joy is frequently associated with willing obedience to and glad acceptance of what is right.]
Liu: Thunder in the lake symbolizes Following. In the evening, the superior man rests and relaxes in his home.
Ritsema/Karcher: Marsh center possessing thunder. Following. A chun tzu uses turning-to darkening to enter a reposing pause.
Cleary (1): There is thunder in the lake, Following. Thus do superior people go inside and rest when the sun goes down.
Cleary (2): … Leaders go in and rest at sundown.
Wu: Thunder in the marsh is the symbol of Following. Thus the jun zi retires toward the twilight of the day.
COMMENTARY
Confucius/Legge: In Following the dynamic trigram places itself under the magnetic. We see in them the attributes of Movement and Pleasure. Through firm correctness all under heaven will be found following at such a time.
Legge: Following comes after Enthusiasm, the symbol of harmony and satisfaction. When these conditions prevail men are sure to follow. The hexagram includes the ideas of both following others and being followed by others. (Emphasis mine, Ed.) The good auspice is due to this flexibility, but in either instance the following must be guided by a reference to what is correct. The lower trigram of Movement represents the eldest son, and the upper trigram of Pleasure represents the youngest daughter. The strong places itself under the
weak -- esteeming others higher than himself, and giving the idea of following. The union of Movement with Pleasure suggests the same idea.
NOTES AND PARAPHRASES
Judgment: Following means advancement through willpower. The Superior Man rests on his inner virtue.

In Following, the trigram of Movement "follows" the trigram of
Cheerfulness: independent action subordinates itself and allows itself to be led by cheerful obedience. In terms of the Work, this symbolizes our willingness to "follow" or adhere to its principles. Psychologically interpreted, Following means the compliant subordination of ego-autonomy to the Great Work of psychic integration. Blofeld points out that the trigram of Joy, or Cheerfulness is often associated with "willing obedience to and glad acceptance of what is right." Hence the cheerful following of the intent of the Self. He explains the role of the superior man in the Image as: "It is not hard to see the connection between following and resting peacefully; for, once we have given our allegiance to others [the Self], we no longer have to worry about what should be done." At seventy ... Confucius allowed his mind to follow whatever it desired, yet everything he did was naturally right of itself. His actions no longer needed a conscious guide. He was acting without effort. This represents the last stage in the development of the sage.
Fung Yu-Lan -- A Short History of Chinese Philosophy When received without changing lines this hexagram often takes the
meaning of: "To accord with" -- in such instances the answer is an affirmation to your query.

周易第十七卦初九爻详解
初九爻辞
初九。官有渝，贞吉。 出门交有功。
象曰：官有渝，从正吉也；出门交有功，不失也。
白话文解释
初九：馆舍时里发生事故，筮遇此爻则吉，出门同行都得好处。
《象辞》说：官吏把事情办坏了，归从正道则吉利。出门同行都得好处，这是不失正道的缘故。

北宋易学家邵雍解
吉：得此爻者，多获利。做官的正当好运，有升迁之机。

台湾国学大儒傅佩荣解
时运：交运之时，利于变动。
财运：货物外售，可以得利。
家宅：装修迁居。
身体：改变用药，远方求医。

初九变卦

  初九爻动变得周易第45卦：泽地萃。这个卦是异卦（下坤上兑）相叠。坤为地、为顺；兑为泽、为水。泽泛滥淹没大地，人众多相互斗争，危机必四伏，务必顺天任贤，未雨绸缪，柔顺而又和悦，彼此相得益彰，安居乐业。萃，聚集、团结。

初九爻的哲学含义

占得此卦者，可能职务会有所变动，但是，你不必为此苦恼，只要坚持正道，最终还是吉祥的。如果因职位变动而觉得不快，不妨到外面去，可能会结交到更好的朋友，也可能找到机会建立新功。但是，要唯正是从，见善则从，这样才没有过失。
随卦是从否卦变化而来的，否卦的上九与初六互换位置，便形成了随卦。可见这个初九爻本来是否卦的上九爻，上九爻来到初九爻，从卦象上看有降职的意思，所以说“官有渝”。原来高高在上，现在来到了最下层，与民众打成一片，所以说“出门刁交有功”。在社会中，高高在上的人总会有变为平民的可能。可是，正是这样才能体察民间疾苦，才能磨练自己的人生阅历，才能使自己的人生走上一个新台阶。比如春秋时期的晋文公重耳，正是十七年的流亡生活，磨砺了他的意志，丰富了他的阅历，从而使他回国后励精图治，成为春秋五霸之一。

初九：官有渝，贞吉。出门交有功。
《象传》曰：官有渝，从正吉也。出门交有功，不失也。
此卦六爻，各以随人立义，专取相比相从，不取应爻。“官”，谓心之官，凡人作事，皆以心官主之。“渝”者变也，“有渝”者，谓变易其所主司也。官虽贵有守，处随之时，不可不知权变，变者趋时从权之谓也。此爻刚而得正，为成卦之主，主者不可随人，故不言随。“有渝”而得其正，故曰“贞吉”。“出门”则所见者广，所闻者多，不溺于私，惟善是从，则随不失时，变不失正，虚己听人，广交而有功也，故曰“出门交有功”。
【占】　问时运：目下正当换运之时，交入新运，一动便佳，尤利出门。
○　问商业：货物当贩运出外，得利。
○　问家宅：当以修造吉，或迁居出外，更利。
○　问战征：击东者变而击西，击南者变而攻北，吉。
○　问疾病：恐药不对症，宜改变药饵，乃吉。或于远方求医，更利。
○　问失物：门外寻之，得。
○　问六甲：生男。
【例】　占友人某就官，筮得《随》之《萃》。
断曰：此卦《兑》上《震》下，为刚阳伏而从阴，是《随》卦之所取义也。今占得初爻，足下虽学力刚强，不得不俯从愚柔，亦时为之也。凡始入仕途者，以不熟事务，每事须从老成之指挥，是又随之道也。此中固不能自主，所当舍己而从人，谓之“官有渝，贞吉”。又不宜独处，所当广交以集益，谓之“出门交有功”。后果如此占。

Line-1
Legge: The first line, dynamic, shows us one changing the object of his pursuit; if he is firmly correct there will be good fortune. Going beyond his own gate to find associates, he will achieve merit.
Wilhelm/Baynes: The standard is changing. Perseverance brings good fortune. To go out of the door in company produces deeds.
Blofeld: Those in power undergo a change -- righteous determination brings good fortune! Going forth from home and mingling with those outside will produce tangible results.
Liu: One's position is changing. To continue brings good fortune. Both friends and business are gained by going out. Success.
Ritsema/Karcher: An office: possessing denial. Trial: significant. Issuing-forth from the gate, mingling possesses achievement.
Shaughnessy: The office perhaps notifies; determination is auspicious; going out of the gate to interact has results.

Cleary (1): Standards change; it is good to be correct. Going outside and mixing is effective.
Cleary (2): … Interaction outside the gate is successful.
Wu: The way of conducting public affairs is subject to change. Perseverance will bring good fortune. Success can be had by communicating with people from without.
COMMENTARY
Confucius/Legge: He will not fail in the method he pursues. Wilhelm/
Baynes: To follow what is correct brings good fortune. One does not lose oneself. Blofeld: The first sentence presages the good fortune derived from officials undergoing a change of heart and following what is right. The tangible results mentioned at the end of the passage imply that we shall not fail.
Ritsema/Karcher: Adhering-to correcting significant indeed. Not letting-go indeed. Cleary (2): It is good to follow what is right … In the sense of not losing.
Wu: Because following what is correct is auspicious … Because his position is not compromised.
Legge: The dynamic first line is the lord of the lower trigram. The magnetic lines ought to follow him, but he is beneath them in the lowest place in the figure. This suggests that he should change his pursuit. Because of his strength and correct position, he will be fortunate in this. Going beyond his gate for associates shows public spirit and an absence of selfish motivation.
NOTES AND PARAPHRASES
Siu: At the outset, the man changes his objectives. He will succeed if he remains firm in principle and goes beyond selfish considerations to mingle freely with those who do not share his feelings, as well as those who do.
Wing: A change is occurring, whether in your own objectives or in the situation around you. In order to accomplish something you should now communicate with persons of all persuasions and opinions. Yet remain internally principled and discerning.
Editor: Psychologically, an inner transformation is taking place. If this is the only moving line, hexagram number forty-five, Contraction, is created, so a (possibly unconscious) re-arrangement of attitudes and perceptions is suggested. To "go beyond one's own gate" implies a need to expand your horizons during a shift in the balance of forces. When I reached thirty I looked back on my past. The previous victories were not due to my having mastered strategy. Perhaps it was natural ability, or the order of heaven, or that other schools' strategy was

inferior. After that I studied morning and evening searching for the principle, and came to realize the Way of Strategy when I was fifty.
Miyamoto Musashi -- A Book of Five Rings
A. Change your focus, marshal your forces, and seek wider horizons.

周易第十七卦九二爻详解
六二爻辞
六二。系小子，失丈夫。
象曰：系小子，弗兼与也。
白话文解释
六二：抓住了未成年的奴隶，跑了成年的奴隶。
《象辞》说：抓住了小的，跑了大的，意思是两者不能兼得。

北宋易学家邵雍解
凶：得此爻者，不安宁，或受小人的暗算，是非不断。当官的宜退守，进取者要有自知之明。

台湾国学大儒傅佩荣解
时运：形势颠倒，最好谨慎。
财运：贪小失大，显然不利。
家宅：家主受累；婚嫁不妥。
身体：顾此失彼。

六二变卦

  六二爻动变得周易第58卦：兑为泽。这个卦是同卦（下泽上泽）相叠。泽为水。两泽相连，两水交流，上下相和，团结一致，朋友相助，欢欣喜悦。兑为悦也。同秉刚健之德，外抱柔和之姿，坚行正道，导民向上。

九二爻的哲学含义

随卦第二爻，爻辞：六二：系小子，失丈夫。
占得此爻者，要注意自己是否太过于轻信于年轻人，或是与小人过从甚密，从而使得经验丰富或者正直的君子看不过去，离你而去。如果这样，你会得不偿
失。
《象》曰：系小子，弗兼与也这句话告诉人们，“倾心随从于年轻小子则会失去阳刚方正的丈夫”，因为二者是互相排斥的，是不可兼得的。正如楚怀王听信令尹子椒、上官大夫靳尚和宠妃郑袖的谗言，而疏远屈原，屈原为表忠心投河自杀。楚怀王就是“系小子，
失丈夫”的下场。
六二阴爻居偶位，既得位又居中得正。可是它却面临着一个双向选择。怎么回事呢?这六二就好比一位女子，与其相临的是一个地位低下的小伙子，可是有一位有权势的人（九五）也喜欢她，她该怎么选择呢?由于小伙子离她近，她选择了小伙子。这就是“系小子，失丈夫”。可是六二的地位相当于大夫之位，他是搜刮民膏民脂进贡给上面的君王呢?还是爱民如子，减轻税收，少给上面的君王进贡呢?这便是六二的两种选择。两者他不能兼顾。从卦象上看，六二选择了爱民，因为得人者得天下嘛。

六二：系小子，失丈夫。
《象传》曰：系小子于，弗兼与也。
刚有以自立，谓之随，柔不足自立，谓之系，故初、四、五，刚不言系，二、三、上，皆柔曰系。随则公，故无失；系则私，故有失。六二以柔居阴，与四隔位，遂系乎四，四阳而居阴，谓之“小子”，是隔位为系之谓也。系四则不能比初，初爻为《随》之主，是谓“丈夫”，故曰“系小子，失丈夫”。旧说谓二系初，失在初，阳犹微，谓之小子，五居尊位，谓之丈夫。然初为卦主，何得曰小子？五为君位，何可曰丈夫？且阳爻为丈夫，初阳爻也，目为小子，其说亦反。夫人之所随，得正则远邪，从非则失是，六二系失所系，虽无凶咎之辞，其不吉可不言而知。《象传》曰“弗兼与也”，谓天地之道，无两全之义，“系小子”，必“失丈夫”，理之当然也。
【占】　问时运：目下气运颠倒，宜自审慎。
○　问商业：有贪小失大之惧。
○　问家宅：阴阳倒置，有女子小人弄权，反致家主受制之象。
○　问战征：只能捉捕敌兵，未获斩将拔旗之捷。
○　问六甲：生女。
○　问失物：小品可得，大件必失。
○　问婚嫁：恐非良缘。
【例】　熊本县人尾藤判事，曾学《易》于余，同氏有女年十八，容貌艳丽，时某缙绅丧妻，以媒求婚于氏，氏因请占其吉凶。筮得《随》之《兑》。
断曰：此卦刚从柔之象，而非柔从刚之时也。今足下卜嫁女，则女家为柔，而男家为刚也。爻象以刚从柔，殊嫌相反。二爻曰“系小子，失丈夫”，想某缙绅必是老夫也，令女或不喜之，宜嫁少年小子，斯两相得也。
氏闻之，如有所感悟曰：夫妇者，女子终生之事也，不可以亲之所好，枉女子之志。遂谢缙绅。

Line-2
Legge: The second line, magnetic, shows us one who cleaves to the little boy, and lets go the man of age and experience.
Wilhelm/Baynes: If one clings to the little boy, one loses the strong man.
Blofeld: He belongs to (i.e. puts himself at the service of) the boy and thereby loses the adult. [The implied meaning is that he rejects what is superior and follows what is inferior.]
Liu: By staying with the boy, you lose the strong man.
Ritsema/Karcher: Tied-to the small son. Letting-go the respectable husband.
Shaughnessy: Tying the little son, losing the senior fellow.
Cleary (1): Involved with the child, one loses the adult.
Wu: She clings to her child, but loses her husband.
COMMENTARY
Confucius/Legge: He cannot be with the two at the same time. Wilhelm/
Baynes: One cannot be with both at once. Blofeld: He cannot be of service to both of them. Ritsema/Karcher: Nowhere joining associating indeed. Cleary (2): One is not with both at once. Wu: Because she cannot have both.
Legge: Line two is magnetic. His proper correlate is the dynamic fifth line, but he prefers to cling to the line below him, instead of waiting to follow line five.
NOTES AND PARAPHRASES
Siu: The man surrounds himself with the incompetent and dismisses the experienced.
Wing: Examine your goals and the standards you have set for yourself. If they are unworthy, inferior, weak, or nonexistent, you will remain low, and you will lose contact with productive, competent, worthwhile influences. You are forced to make a choice.

Editor: The content of this line prevents using the usual gender symbolism. Nevertheless, the message is unambiguous. Most people learn how to think as very young children, and throughout their adult lives, they do not think any differently than they did as children. That is to say, most people use their minds in a manner not essentially different from the way they did when they were six years old ... It is significant that in Kabbalah, one's normal mode of thinking is referred to as the "mentality of childhood." ... More advanced modes of thought and states of consciousness, on the other hand, are referred to as the "mentality of adulthood."
Aryeh Kaplan -- Jewish Meditation
A. Immature attitudes preclude growth.

周易第十七卦九三爻详解详解
六三爻辞
六三。系丈夫，失小子。随有求得，利居贞。
象曰：系丈夫，志舍下也。
白话文解释
六三：抓住了成年奴隶，跑了未成年奴隶。希望无失不如现得。筮遇此爻，卜问居处则吉利。
《象辞》说：抓了大的，跑了小的，其志在于追逐大的，舍弃小的。

北宋易学家邵雍解
平：得此爻者，营谋遂意，但宜走正道，才能得利。做官的会得到保举而升迁有望。

台湾国学大儒傅佩荣解
时运：求财求名，皆为正运。
财运：小往大来，利益可期。
家宅：积蓄有成，关心子女。
身体：大人无妨，小孩不利。

六三变卦

  六三爻动变得周易第49卦：泽火革。这个卦是异卦（下离上兑）相叠。离为火、兑为泽，泽内有水。水在上而下浇，火在下而上升。火旺水干，水大火熄。二者相生亦相克，必然出现变革。变革是宇宙的基本规律。

九三爻的哲学含义

随卦第三爻，爻辞：六三：系丈夫，失小子。随有求得，利居贞。
六三的地位比六二大些，所以向上爬的欲望也大。六三就好比一位富贵人家的小姐，与贫民阶层的小伙子们没有什么来往，所以不会与他们之间发生爱情。她愿意与比自己更高贵的人交往，干是便看上了上面的九四。九四在六三的上面，所以地位比六三要高，自然六三也就得处处顺从九四的安排了。所以说六三失去了小伙子（初九），而到了丈夫（九四）。可是要想维持好这个婚姻关系，女方是必须入乡随俗，坚守忠贞之道的。因为富贵人家规矩多嘛。并且六三是豫卦下互卦艮卦的中爻，有止的意思，所以“利居贞”。

六三：系丈夫，失小子。随有求得，利居贞。
《象传》曰：系丈夫，志舍下也。
“丈夫”，指初九；“小子”，指九四。初为《随》卦之主，以刚居阳，出门有功，谓之“丈夫”；四以刚居阴，其义有凶，谓之“小子”，系初失四，故曰“系丈夫，失小子”，正与二爻相反。初爻本欲出门求交，得三之《随》，必与之亲善，故三之《随》初，有求而得也。初以随求人，苟枉己徇人，虽得亦失，故云“利居贞”。六三才虽弱，位得其正，系“贞吉”之初，失“贞凶”之四，是得居贞之利，即随道之善也，所以求道而得道，求仁而得仁，无求而亦自得焉。互卦《巽》为近利，故“有得”。“居贞”者，谓守常止分，以道自固，以义自裁，不以动而妄求也。《象传》曰“志舍下也”，阳上阴下，三居阳位，所系在阳，所失在阴，故曰“志合下也”。一说丈夫指四，小子指初，与二爻以五谓丈夫，前后不同。且四“贞凶”，何得云丈夫？初“有功”何得云小子？于以刚从柔为随，以柔从人为系之说，亦不合。
【占】　问时运：目下交正运，求财求名，无不如意。
○　问商业：小往大来，必得利益。
○　问战征：主生擒敌将，必得大捷。
○　问家宅：家道丰富，但防小儿辈有灾。
○　问疾病：大人无妨，小人恐有不利。
○　问六甲：恐生而不育。
○　问失物：得。
○　问婚嫁：主结高亲。
【例】　神奈川町净土宗成佛寺住职辨真和尚，名僧辨玉和尚之徒，修小乘之学者也，一日来问余讲《易》，感悟而欲学《易》，且云学之得成与否，请烦一筮。筮而得《随》之《革》。
断曰：《随》卦虽为刚从柔，在爻则否，阳爻曰随，阴爻曰系。今子就余学《易》，即探以内典之精奥，旁求神《易》之微妙，是所求皆天神之道，不关尘世琐细小务，故谓“系丈夫，失小子”也。故从余学易，纵使内典中有难解之事，自可求神而问之，求之必得，现世未来，皆得安心决定也。故曰“随有求得，利居贞”也。
和尚闻之，大悦，从此学《易》，今尚不倦。

Line-3
Legge: The third line, magnetic, shows us one who cleaves to the man of age and experience, and lets go the little boy. Such following will get what it seeks, but it will be advantageous to adhere to firm correctness.
Wilhelm/Baynes: If one clings to the strong man, one loses the little boy. Through following one finds what one seeks. It furthers one to remain persevering.
Blofeld: He belongs to (i.e. is of service to) the adult and loses the boy. By following the former, he gains what he desires. It is advisable to make no move but to remain determined.
Liu: By staying with the strong man, you lose the boy. Through following, one will gain what one seeks. To continue benefits.
Ritsema/Karcher: Tied-to the respectable husband. Letting-go the small son. Following possessing seeking, acquiring. Harvesting: residing in Trial.
Shaughnessy: Tying the senior fellow, losing the little son; in following there is the seeking to get; beneficial to determine about dwelling.
Cleary (1): Involved with the adult, one loses the child. Following with an aim, one gains. It is beneficial to abide in rectitude.
Cleary (2): … It is good to remain correct.
Wu: She clings to her husband, but loses her child. Although she gets what she asks for, she will be privileged to remain persevering.

COMMENTARY
Confucius/Legge: By the decision of his will, he abandons the youth below.
Wilhelm/Baynes: One's will gives up the one below. Blofeld: He is willing to give up what is inferior. Ritsema/Karcher: Below, purpose stowed-away indeed. Cleary (2): One’s aspiration leaves the low behind. Wu: Because she has given up her aspiration to hold on to what is below.
Legge: Line three is magnetic, but follows the dynamic line above it, thus abandoning the first line. This is just the opposite of the situation of the second line. It is magnetic, however, and line four is not its proper correlate: hence the conclusion of the paragraph is equivalent to a caution.
NOTES AND PARAPHRASES
Siu: The man joins with superior people and parts company with the superficial and the inferior.
Wing: You will find yourself parting ways with former inferior elements in your life as you make contact with worthwhile persons or ideals. By firmly following the superior path you will find what you are looking for, while your strength of character will greatly benefit.
Editor: The context of this line prevents using the gender symbolism employed in this book. It is opposite in meaning to line two, and unambiguous. The divine principle in man, which constitutes him a human being, and by which he is eminently distinguished from the animals, is not a product of the earth, nor is it generated by the animal kingdom, but it comes from God; it is God, and is immortal, because, coming from a divine source, it cannot be otherwise than divine. Man should therefore live in harmony with his divine parent, and not in the animal elements of his soul. Man has an Eternal Father who sent him to reside and gain experience in the animal principles, but not for the purpose of being absorbed in them.
Paracelsus -- De Fundamento Sapientiae
A. The image suggests a growth in perception. One exchanges an immature belief or attitude for a mature one.

周易第十七卦九四爻详解详解
九四爻辞
九四。随有获，贞凶。有孚在道，以明，何咎。
象曰：随有获，其义凶也。有孚在道，明功也。
白话文解释
九四：追名逐利，贪多务获，卜问得凶兆。押送俘虏上路，明于约束，没有灾难。
《象辞》说：追名逐利，贪多务获，这种人遭遇凶险是应该的。谨守信用，严守正道，这是明察事功的结果。

北宋易学家邵雍解
平：得此爻者，会得到好人的抬举，化凶为吉。做官的会身居要职，努力进取者可成事，可获得名利。

台湾国学大儒傅佩荣解
时运：吉凶互见，明年吉祥。
财运：虽有获利，小心意外。
家宅：置屋不宜。
身体：先凶后吉。

九四变卦

  九四爻动变得周易第3卦：水雷屯。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。

九四爻的哲学含义

随卦第四爻，爻辞：九四：随有获，贞凶；有孚在道，以明，何咎！
占得此爻者，因为诚信待人，不违正道，而有很多追随的人。虽然有人追随是好事，但是不能为满足虚荣心而对他们不加限制，不要什么样的人都接纳，否则会引起其他崇敬者的不满。
九四所处的位置是在九五之下，是君主的近臣，领导的助手，在受到众人的追随时，要防止被领导猜忌。要不违正道，光明磊落，这样领导就会打消对你的猜忌，你也能免除灾难。
九四的“随”指的是什么呢？指的便是六二的追随。从男女关系来说，六三追求九四，九四所以得到了六三而“有获”。另外，九四相当于侯王的地位，又相当于君王的重臣，六三为阴为小人，小人追随有权势的九四，给九四送礼，送糖衣炮弹，九四对人家的好意一概照收，所以“随有获”。可是这样却会导致“九四”失正，近君九五而有能力，虽有所获，但难免凶险。

九四：随有获，贞凶。有孚在道，以明，何咎？
《象传》曰：随有获，其义凶也。有孚在道，明功也。
获者，取非其有之辞，“有获”者，谓得天下之心，使之随己也。是私据其所有，而不归于五，失臣道也，故曰“贞凶”。为臣之道无他，惟在以诚相孚而已，“诚则明”，明则无疑，无疑则君臣一心，德施于民而民随之。其得民之随者，相率而共随于君，足以成君之功，致国之治者，皆在此相孚有道耳，复何有咎？否则上下疑猜，即所当获，不免启挟功凌上之嫌，虽正亦凶也。九四具阳刚之才，处大臣之位，才高致谤，位重启嫌，一涉偏私，便招凶祸。惟其中之所存，一秉于诚，外之所行，一循夫理，尽其道以事上，明其几以保身，位虽高不疑于迫，势虽重不嫌于专，君嘉其让，民服其谦，得随之时，协随之宜，何咎之有？故曰“有孚在道，以明，何咎”。“有孚”者，谓有孚于九五也；“明”者，谓自明其志也。自古人臣处功名之际，不克保终者，多由我心之不孚，与不能自明其志也。如汉萧何韩信，皆受君重任，韩信求封于齐，求王于楚，无欲而不获者也，久之积疑生嫌，卒不免祸。萧何虽素知高帝之心，得保首领而终，不免械击之辱，是于“有孚”“以明”之义，犹未尽者也。如唐郭子仪权倾天下，而上不忌，功盖一世，而上不疑，可谓得“有孚在道”者矣。《象传》曰“有孚在道，明功也”，以功云者，释爻之“何咎”。盖“有孚”者，即以孚随之道；“明功”者，即明其随之功也。
一说“随有获”者，谓以权在我，任己所为之意；“贞”者谓所系国家之正务；“凶”者有僭逼之疑；“有孚”者心尽其诚；“在道”者行尽其道；“何咎”者，无失臣职之意也。亦通。
【占】　问时运：目下有凶有吉，利在单月，不利双月，明年则吉。
○　问商业：获利后，防有意外之祸，必俟辨明方可。
○　问家宅：或新买，或新造，皆不吉。
○　问战征：小胜后，防大败。
○　问疾病：先凶后吉。
○　问讼事：始审凶，上控则无咎。
○　问失物：一时难觅，待后方见。
【例】　明治二十七年六月，相识岩谷松平氏来告曰：往年政府，下付士族以金禄公债证书，鹿儿岛县士族中，有遗漏此典者，今欲补请恩给，请占其准否。筮得《随》之《屯》。
断曰：随有获者，是专意求获之谓也。鹿儿岛县士族，维新之际，伟烈丰功，为政府所优待，遍世所知也。今欲谋请恩给，占得《随》之四爻，以阳居阴，乘政府之优待，意在强求，务期必获，故《象传》曰“随有获，其义凶也”。然当以公平之道，请求于上，必可得许，谓之“有孚在道，明功也”。
【例】　某缙绅来，请占某贵显气运，筮得《随》之《屯》。
断曰：此卦吾能从人，则人亦从我。今占得四爻，某贵显在现职，众人咸乐为随从。其所以随从者，非服从其德量，实欲攀附其权势也。若因此自负得民，则不祥之道也，故曰“贞凶”。际此民心之归向，以诚相孚，以明自审，即所获以归诸君上，不以自私，道可孚也，功可明也，何咎之有？反是则难免于咎。

Line-4
Legge: The fourth line, dynamic, shows us one followed and obtaining adherents. Though he is firm and correct, there will be evil. If he is sincere however in his course, and make that evident, into what error will he fall?

Wilhelm/Baynes: Following creates success. Perseverance brings misfortune. To go one's way with sincerity brings clarity. How could there be blame in this?
Blofeld: Following someone with an ulterior motive -- persisting in this course would bring misfortune. But, if as he goes his way he makes sincerity his beacon, what harm can come to him?
Liu: Success is gained by following. But to continue brings misfortune. Going the correct way leads to glory (brightness). How can there be blame?
Ritsema/Karcher: Following possessing catching. Trial: pitfall. Possessing conformity, locating-in tao uses brightening. Wherefore faulty? [Possessing conformity: "Inner and outer are in accord; confidence of the spirits has been captured..."]
Shaughnessy: In following there is a catch; determination is inauspicious. There is a return on the way; at the end of brightness, what trouble is there?
Cleary (1): Following has gain. Even if right, it is inauspicious. Truthfully remaining on the path, using understanding, what blame is there?
Cleary (2): Following gains, but it bodes ill even if right. Having faith in the way, thereby understanding, what fault is there?
Wu: To have a following may be advantageous. Despite perseverance, it will be foreboding. With confidence in his course, he can explain his intention. What blame can there be?
COMMENTARY
Confucius/Legge: "He is followed and obtains adherents" -- according to the
idea of the hexagram, this is evil. "He is sincere in his course" -- showing his intelligence, and leading to achievement. Wilhelm/Baynes: This bodes misfortune...This brings clear-sighted deeds. Blofeld: Following others with ulterior motives is surely evil; whereas sincerity along the way produces brilliant results. Ritsema/Karcher: One's righteousness: pitfall indeed... Brightening achieving indeed. Cleary (2): When following gains, the meaning is inauspicious. Having faith in the way, the understanding is successful. Wu: With confidence in his course, he can be successful.
Legge: Line four is dynamic, and in the place of a minister next to the ruler in line five. His having adherents will be injurious to the authority of the supreme ruler, and only sincere loyalty will save him from error and misfortune.

NOTES AND PARAPHRASES
Siu: The man acquires followers who flatter, scheme, and act subservient to seek personal gains. There is a chance that he will become dependent on them because of gratifying associations, which will detract from his authority in his position of influence. He must see through such adherents and free himself from egotistical encumbrances.
Wing: Those whom you appear to influence actually have ulterior motives in their allegiance to you. Look beyond the current flattering situation into your original principled aim. Strive to act independently.
Editor: The line is a clear warning about being corrupted by the projections of others. Viewed objectively, the ego is only a temporary personality created for the purpose of transforming psychic energy – a transitional tool or vessel emanated into matter by the Self for one brief lifetime. It is only a servant--never a master. Long dedication to the Work can concentrate power which the ego may be tempted to use for its own benefit--a dangerous seduction which can only harm the Work. By permitting credulous and vulgar admirers to congregate about thee, there is liability of falling into the error of becoming puffed up with worldly pride.
Guru Gampopa -- Precepts of the Gurus
A. Don't let power go to your head. Sincerity prevents ego-trips.
B. Beware of elements which would distract you from the Work. That which seems "reasonable" is often just the voice of a demon: a temptation for the misuse of power.
C. What worked previously is now obsolete. A new strategy is now appropriate.

周易第十七卦九五爻详解详解
九五爻辞
九五。孚于嘉，吉。
象曰：孚于嘉吉，位正中也。
白话文解释
九五：俘虏了不少嘉人，吉利。
《象辞》说：信守中正之道，诸事吉利，因为九五之爻居上卦中位，像人守中正之道。

北宋易学家邵雍解
吉：得此爻者，营谋遂意，多喜庆之事，做官的会升职，或多喜事。

台湾国学大儒傅佩荣解
时运：正当好运，诸事皆吉。
财运：货物上品，得利不少。
家宅：积善之家；婚嫁可喜。
身体：无须担心。

九五变卦

  九五爻动变得周易第51卦：震为雷。这个卦是同卦（下震上震）相叠。震为雷，两震相叠，反响巨大，可消除沉闷之气，亨通畅达。平日应居安思危，怀恐惧心理，不敢有所怠慢，遇到突发事变，也能安然自若，谈笑如常。

九五爻的哲学含义

随卦第五爻，爻辞：九五：孚于嘉，吉。
本爻给人的启示是：舍己从善。
九五这一爻处于随卦的君王之位，属于阴爻居阳位，具有阴爻柔顺的特性，尽随时之宜，广施诚信于贤能善美之人，得到了吉祥的结果。
占得此爻者，要真诚地随从于嘉言善行，将诚信给予美善之人。如果你是领导，要给诚信的部下更多的发展空间，听从他们的建议和意见，尊贤尚能，这样结果会大吉。
身为九五的君王，自己有诚信的美德并且懂得宣扬诚信这种美德，当然会吉祥了。君王有诚信的美德，就会得到民众的信任；君王宣扬诚信的美德，就会得到有诚信美德的人的辅佐。所以说吉祥。

九五：孚于嘉，吉。
《象传》曰：孚于嘉，吉。位中止也。
“嘉”者，善也，谓择善而从之。随其善者，非随其人也。“孚”者，以真实诚一之心，相与感通也。“吉”者，谓君明臣良，天下从之，无不服从其化也。舍己从人，乐取于人以为善，即所谓“孚于嘉”是也。五爻阳刚中正，位居至尊，为全卦悦随之主，是圣君至诚相感，以乐从天下之善者也。夫人主之尊，其所随之可否，悉系国家之休戚。尚贤而信之，其所以吉也，如此则不失人，亦不失己，随道之正也，谓之“孚于嘉，吉”。《象传》曰“位中正也”，以阳刚居阳位，得其正也，处中正之位，行中正之道，是以嘉也。
一说此爻以阳刚，比上六之柔正，谓上六以柔居阴，有女子之象。今九五孚之为婚，是取婚礼为嘉礼之义。盖随之道，莫切乎夫妇，天下之政化，始于闺门，故曰“孚于嘉”。亦通。
【占】　问时运：目下处盛运，万事获吉。
○　问商业：以其货物嘉美，获利百倍。
○　问家宅：必是积善之家，众咸信从，为一乡之望也。
○　问战征：军众同心，必获胜捷，吉。
○　问婚嫁：百年好合，大吉。
○　问讼事：和好。
○　问疾病：吉。
○　问六甲：生男。
【例】　明治三年某月，应某贵显之召，贵显曰有一事，为烦一筮。筮得《随》之《震》。
断曰：此卦当秋冬之时，《震》雷藏于《兑》泽，有强随弱之象，《彖传》谓之“刚来而下，柔动而悦，大亨贞，无咎”。全卦初、二、五、六四爻，以刚随柔，皆谓得位，四、三二爻，以柔系刚，谓之失位，惟四爻系恋于柔，且能率众而《随》九五。由是观之，知有威权者，能使众从己，相率而从九五之君也。今占得九五，可见天下之人心，无不从君上之所命也。天命如此，故《彖传》曰：“随时之义大矣哉！”
后未几而有废藩置县之令。
【例】　元老院议官某氏，转任某县知事，将赴任，请余占施政准则。筮得《随》之《震》。
断曰：《随》卦有以刚从柔之义，是降尊从卑之象。今足下治该县，下从民情，不涉私意，人民自然嘉乐悦豫，可以随从归服也，谓之“孚于嘉，吉”。
从前该县之治，纷争不绝，某氏赴任之后，因此施治，静稳平和，乃得无事。

Line-5
Legge: The fifth line, dynamic, shows us the ruler sincere in fostering all that is excellent. There will be good fortune.
Wilhelm/Baynes: Sincere in the good. Good fortune.
Blofeld: Confidence is admirable -- good fortune! [ Confidence in the context of this hexagram implies perfect trust in those we follow.]
Liu: There is confidence in goodness. Good Fortune.

Ritsema/Karcher: Conformity tending-towards excellence. Significant.
Shaughnessy: Returning in joy; auspicious.
Cleary (1): Truthfulness in good is auspicious.
Wu: Having confidence in goodness is auspicious.
COMMENTARY
Confucius/Legge: His position is correct and in the center. Wilhelm/
Baynes: The place is correct and central. Blofeld: The suitable position of this line. Ritsema/Karcher: Situation correctly centering indeed. Cleary (2): Because the state is correctly balanced. Wu: Because his position is correct and central.
Legge: Line five is dynamic in his central and correct place, with line two as a proper correlate. Hence the auspicious symbolism.
NOTES AND PARAPHRASES
Siu: The ruler fosters excellence, which brings on good fortune.
Wing: If you sincerely insist upon the very best, the chances are that you will get it. Set your sights high. Good fortune.
Editor: Wilhelm points out that the ruler in line five "follows" the sage in line
six, who represents the way of heaven -- or, in our terms, the ideals of the Work. When the "ruler" (psychologically in this case, the ego) follows the way of heaven (the Work), then his subjects (inner aspects) will follow him, and the kingdom (psyche) will prosper. Everything that happens to us, properly understood, leads us back to ourselves; it is as though there were some unconscious guidance whose aim it is to deliver us from all ties and all dependence and make us dependent on ourselves.
Jung -- Letters
A. Your attitude is in accordance with the advancement of the Work.

周易第十七卦上九爻详解详解
上六爻辞
上六。拘系之，乃从维之。王用亨于西山。
象曰：拘系之，上穷也。
白话文解释
上六：将俘虏拘禁起来，紧紧捆绑，周文王将他们作为人牲在西山祭祀神灵。
《象辞》说：被捆绑拘禁，因为上六居一卦之尽头，像人处于穷困之境地。

北宋易学家邵雍解
凶：得此爻者，苦难多多，不很如意，重病者会有生命之忧。做官的须防止小人的谗言。

台湾国学大儒傅佩荣解
时运：困难重重，难以如意。
财运：稳扎稳打，未能伸展。
家宅：家人抱怨；嫁娶有缘。
身体：诚心祷告；可能归魂。

上六变卦

  上六爻动变得周易第25卦：天雷无妄。这个卦是异卦（下震上乾）相叠。乾为天为刚为健；震为雷为刚为动。动而健，刚阳盛，人心振奋，必有所得，但唯循纯正，不可妄行。无妄必有获，必可致福。

上九爻的哲学含义

随卦第六爻，爻辞：上六：拘系之，乃从，维之；王用亨于西山。
《象》曰：“拘系之”，上穷也。意思是说，“只有拘禁起来强迫、命令他，他才不得不顺服追随”，这是因为上六爻高居随卦最上爻，物极必反的缘故。在这一爻，随卦已经走向终结，由随从转为离散，只有归隐才合乎从下的道义。但是九五这个君王离不开上六，要强行挽留，命其为自己效力，由此体现出了随之终善的意义来。
占得此爻，代表着你可能想辞职，但是，领导发现他的事业是离不开你的，一定会强行挽留你，并向你表达诚意。这时不妨就采取随的原则，择善而从。
如果你是领导，手下有人对你不满，想要离开，而你的事业又需要此人的帮助，那就要强行挽留他，并以诚意来感化他。
这句爻辞讲的典故便是文王拘干羑里的事情。纣王娶了九侯的女儿，但是由于九侯的女儿不喜欢纣王的荒淫，导致纣王把她给杀了。余怒之中把九侯也给剁了。鄂侯出面指责纣王，结果被纣王杀死做成了肉脯。文王对此只是轻叹了一声，便被关进了羑里的国家监狱。“拘系之，乃从维之”指的便是文王被拘禁、关押之事。后来纣王认为文王还是比较听话，比较顺从的，便把文王给放了。文王脱离大难，于是在岐山举行祭祀，这便是“王用亨干西山”。
上六处于极亢之位，而随卦是讲顺从、跟随及随时势而动的道理的。所以上六是顺从到了极点。被拘禁，被关押，此时不一味顺从也不行了。所以说随时势而动，处于这种情
况下，就得完全顺从。

上六：拘系之，乃从维之。王用亨于西山。
《象传》曰：拘系之，上穷也。
“拘”者，执而不弃之谓也；“维”者，交结也。管子曰：“礼义廉耻，谓国之四维，乃维民之道也。”盖其所随，极其诚意缠绵，固结而有不可解者矣。至诚之极，可以孚君心，可以享鬼神，是随之极则也。“王”者，指周王而言；“西山”指歧山而言。此爻以阴居《随》之极位，天下之臣民，随顺化服之极也，故不复言随，反将拘系九五，九五亦从其所系而维之。居《随》之极，效至诚于君，相知之深，相信之笃，终始无间者也。譬如一物，人所爱好，惟恐或失之，既“拘系之”，又从而维之，即所谓拳拳服膺，而不失之意也。昔周大王避戎狄之难，去豳移居歧山之下，民之从之者如归市，是“拘系之”也，大王亦即以道维之。夫大王之去豳也，势穷而人益随之，故周室之业，自此而兴。文王之时，天下之人，无思不服，而文王尚守臣节，享大王于封内之西山，不敢僭郊之禘礼。固结其鬼神，正所以固结于君也，故有此上六之诚意，足以通神明，神明亦随之，谓之“王用享于西山”。凡《易》之爻曰“王用享”者三，皆谓王者用，此爻则以贤臣而享山川，非指其爻而为王也。若夫使之主祭，而百神享之，可以见王者之克当天心，莫大于用贤也。《象传》“上穷也”者，“上”，即尚字，是谓随道之极，无以复尚之也。
【占】　问时运：目下左支有绌，不甚如意。
○　问商业：坚固结实，稳当可做，但未能事事舒展。
○　问家宅：恐防范约束过严，家人怨苦。
○　问疾病：祷之则吉。
○　问婚嫁：有赤绳系臂之缘。
○　问讼事：恐有桎梏困系之患。
○　问失物：是自己包裹藏之，未尝失也。
○　问六甲：生女。
【例】　南部山本宽次郎氏，余之旧友也。维新之际，赴函馆之役，边地战争之时，在将帅中颇有勇武之名。明治十二年七月，与旧藩士五人，过访敝庐，谓余曰：君有谈《易》之癖，以为快乐，予甚苦之，若换以他乐如何？君自言《易》占必中，谓政府所不可不用；陆海军关人命之重，系国家之存亡；裁判所，明是非，分曲直，皆不可不用。然于未来之事，或中或不中，恐难一一预知。余曰：小人闻道而笑之，“不笑不足以为道”，《易》岂如足下所言哉？余二十年之久，未尝一日废《易》，所以然者，以百占百中也。山本氏闻之，笑曰：果如君言，则吾命何时而终？愿一占迟速，俾可前知。余曰：是极容易。筮得《随》之《无妄》。
断曰：《随》者为《震》之长男，从《兑》之少女，又为归魂之卦。今占得上爻，君之命，可终于本年也。君之妻子墓祭之象，正见于爻辞：“拘系之”者，谓系连于君者；“维之”者，谓有子女；“亨于西山”者，谓葬足下于宅之西也。
山本氏听毕，冷笑，如不介意，诸士或疑或笑。既而其年十月，南部某寄书于余云：山本氏昨夜急罹中风，半身不遂，因召唤妻子于本国。其妻子未至之时，请借神奈川别邸中一户为寓。未几妻子来迎，同归盛罔，迨十二月不起。于是当时诸士，听余言而笑者，皆为惊叹。
【例】　明治三十一年十月，宪政党分离为二，旧改进党称宪政本党，旧自由党称宪政党，各树旗帜。时策士井上角五郎、尾崎三郎、雨宫敬治郎等，见宪政党权力之薄，使之提携山悬内阁，乘其虚，将使实行板垣伯所主张铁道国有论。三氏来请占宪政党内”阁之提携成否，筮得《随》之《无妄》。
断曰：此卦下卦之雷动，上卦之泽悦《系辞传》曰：“服牛乘马，引重致远，以利天下，盖取诸随。”由是观之，宪政党不啻随从政府，粉身碎骨，能贯彻政府之意向。今占得上爻，其辞曰“拘系之，乃从维之”，谓提携之密着也；“王用亨于西山”，谓政府得宪政党之援助，海陆军扩张之费用，得如其意，喜悦之余，得举行靖国神社之祭礼也。后果如此占。

Line-6
Legge: The sixth line, magnetic, shows us that sincerity held and clung to, yea, and bound fast. We see the king with it presenting his offerings on the Western Mountain.

Wilhelm/Baynes: He meets with firm allegiance and is still further bound. The king introduces him to the Western Mountain.
Blofeld: He obtained people's allegiance and his followers clung to him. During the time he spent on the Western Mountain, the King made sacrifice.
Liu: Deeply involved with one's fellows, one tries to continue. The King offers the Western Mountain.
Ritsema/Karcher: Grappling, tying-to it. Thereupon adhering holding-fast-to it. The king availing-of Growing tending- towards the Western mountain.
Shaughnessy: Grabbing and tying him, and thereafter binding him; the king uses aromatic grass on the western mountain.
Cleary (1): Binding and tying up; the king sacrifices on west mountain.
Cleary (2): In a binding involvement, the king sacrifices on the western mountain.
Wu: He is constrained and bound in order to follow. May a king make offerings to the gods of the western mountain.
COMMENTARY
Confucius/Legge: The idea of the hexagram has reached its extreme development. Wilhelm/Baynes: At the top it ends. Blofeld: Those above us have exhausted their merit. Ritsema/Karcher: Exhausting the above indeed.
Cleary (2): This is the upper impasse of involvement. Wu: Because he has reached the upper limit.
Legge: The concept of Following reaches its highest representation in the topmost line. The action, directed by the most sincere devotion to what is right, influences both men and spiritual beings. The Western Mountain is Mt. Khi, at the foot of which was the original settlement of the house of Kau in 1325 B.C.
NOTES AND PARAPHRASES
Siu: The sage, who is retired, is recalled by the king because of his unique qualifications. The faithful and effective subject is rewarded.
Wing: You are called upon, by virtue of your wisdom and expertise, to lead another. You will unquestionably become involved, but you will be rewarded for your unselfish commitment.

Editor: Psychologically, Legge's commentary suggests the idea of devotion and sacrifice uniting forces in both conscious and unconscious realms of the psyche. The Confucian commentary suggests that the principle of Following comes to an end when ego and Self merge. To offer a sacrifice on the peak of the Western mountain: a high spiritual place where the sun sets (an image of the completed Work), implies this. Getting this line doesn't mean the Work is literally completed (it never is in this space-time dimension), but that you have probably integrated some significant inner complexes. Compare this line with 46:4. The surrender of the limited purposes of the ego to the much larger goals
of the Self -- goals within which the lesser egoic purposes are in fact
meaningfully encompassed -- does not do away with the sense of freedom. On the contrary, only by subordinating the limitations of the ego to the Self do we truly justify our freedom and do we meaningfully validate our responsibility for our actions and decisions.
S.A. Hoeller -- The Gnostic Jung
A. Devotion to the Work brings unity to the psyche.
March 26, 2001, 4/23/06