45 · 泽地萃

萃卦原文

萃。亨，王假有庙。利见大人，亨，利贞。用大牲吉。利有攸往。

象曰：泽上于地，萃。君子以除戎器，戒不虞。

白话文解释

萃卦：通泰。王到宗庙举行祭祀。占得此卦，利于会见贵族王公，亨通，这是吉利的贞兆。用牛牲祭祀，也很吉利，并且出行吉利。

《象辞》说：本卦上卦为兑，兑为泽；下卦为坤，坤为地。泽水淹地，是萃卦的卦象。君子观此卦象，以洪水横流，祸乱丛聚为戒，从而修治兵器，戒备意外的变乱。

《断易天机》解

萃卦兑上坤下，为兑宫二世卦。此卦指水在地上聚集成泽以滋润万物，造福于民。占得此卦，利于见大人，祭祀用大牲畜则吉利。

北宋易学家邵雍解

物产丰富，聚合丰盛；得贵接引，无往不利。

得此卦者，运气大好，能得到贵人的帮助，获利丰厚，无往不利。

台湾国学大儒傅佩荣解

时运：安不忘危，自可无忧。

财运：财聚之象，有聚有散。

家宅：防水入屋；洁身自爱。

身体：胸腹水涨，早些调理。

传统解卦

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。

大象：泽在地上，水聚于泥土中，滋养草木，生长茂盛。

运势：吉运昌盛，又得长辈提携，事业大利，但须防财务纠纷。

事业：兴旺发达，团结和睦。正在蒸蒸日上，但水多泛滥，人多竞争必然激烈。盛则必衰，切勿骄傲，谨慎小心为好。但也不得犹豫不决，宜勇往直前，开拓新的业务。务必以高尚的品德服众。

经商：真诚合作，团结互助。鼓励是事业兴旺发达的标志。大胆开拓市场，稳妥前进，有备无患，必可取得不断发展。

求名：光靠个人努力，建树不会很大，定要取得他人的帮助，加上个人的条件方可达到理想的境界。

第四十五卦的哲学含义

萃卦卦象，泽地萃卦的象征意义

萃卦，这个卦是异卦相叠，下卦为坤，上卦为兑。兑为泽、为水在上，坤为地、为顺在下，表明大地上的水汇聚在一起，形成泽，而泽水灌溉良田，可使禾木丛生，从而生出兴旺的景色。但是，水可以灌田有益收获，也可能会泛滥成灾，对这一点应该早做防备。

从另一个角度来看，兑为悦，坤为顺，又表明只要大地能顺着自然规律运动，就会使喜悦相继而来，使喜悦得到集聚。

萃卦位于姤卦之后，《序卦》中这样解释道：“物相遇而后聚，故受之以萃。萃者，聚也。”相遇之后，才有聚集、聚合。萃，是聚的意思。

《象》中这样解释本卦：泽上于地，萃；君子以除戎器，戎不虞。这里指出：萃卦的卦象是坤（地）下兑（泽）上，为地上有湖，四面八方的细流都源源不断汇入湖中之表象，象征着聚合；在这种众流会聚的时候，必然会现鱼龙混杂、泥沙俱下的情况，因此君子应当修缮甲杖兵器，以防发生意想不到的变故。

萃卦象征聚合，属于中上卦。《象》曰：游鱼戏水被网惊，跳过龙门身化龙，三尺杨柳垂金钱，万朵桃花显你能。

婚恋：勿急于求成，相亲相爱，美满幸福。

决策：善于团结他人共同合作，具有领导才能。但心胸宽阔，眼光务必远大，以诚信、中正为本，不失原则，尤其要严格要求自己，宽容他人，遭到他人反对时，应认真反省自己，得出教训，以这种心境处世为人，终生可平安，事业必通达。

45.泽地萃(䷬)-高岛易断

卦体泽上地下，泽能畜水，地能畜泽。卦通《大畜》，有畜聚之象；反则为《升》，《升》《象》曰“积小以高大”，有积聚之义。卦自《姤》来，《序卦传》曰：“姤者，遇也。物相遇而后聚，故受之以萃。萃者，聚也。”此卦之所以名《萃》也。

萃：亨。王假有庙，利见大人。亨，利贞。用大牲吉，利有攸往。

▲　篆书萃

《萃》与《涣》名相反，而义则相须。《涣》之亨，取诸水流风行；《萃》之亨，取诸《兑》悦《坤》顺。《涣》亦假庙，《涣》之假庙，见神气之发扬；《萃》之假庙，见精诚之贯注：一散一聚，义各不同，而所以致诚者一也。王者合万国之欢心，以事其祖考，侯助男卫，骏奔在庙，是《萃》之盛也。“大人”谓九五，五“萃有位”，能御众以治乱，故“利见”。“亨，利贞”者，《兑》曰“亨，利贞”，《坤》曰“柔顺利贞”，盖即从《坤》《兑》来也。《坤》为牛，亦为用，故曰“用大牲”，言大人有嘉会，必杀牛而盟；既盟则可以往，故曰“利有攸往”。

《 彖传》曰：萃，聚也。顺以说，刚中而应，故聚也。王假有庙，致孝享也。利见大人，亨，聚以正也。用大牲吉，利有攸往，顺天命也。观其所聚，而天地万物之情可见矣。

《坤》为聚，泽者水之所归聚也，合之谓《萃》。《萃》者聚也，为卦上悦下顺，上下合志，二中五刚，二五相应，故能聚也。“王假有庙”者，陆绩云：王谓五，庙为上，王者聚百物以祭其先，诸侯助祭于庙中，是谓致孝于鬼神也。五刚中而二应之，故称“大人”；二得《离》气，《离》为目，故“利见”。《萃》与《升》反，《升》曰“用见大人”，不言利，故不言亨；《萃》曰“利见”，利则必亨，而所以亨者，又在聚之得正也。“大牲”，牛也，《左传》“牛卜日曰牲”注：既得吉日，则牛改名曰牲。《坤》为杀，执《坤》牛而杀之，以荐牲也，故曰“大牲吉”。用以享神，有以摄其心也，往以助祭，有以集其力也，其《萃》也，非势驱力迫所能为也，亦惟顺天之命而已。自昔殷汤用元牡昭告皇天，以誓万方，十一征而无敌于天下，是即“用大牲吉，利有攸往”，顺天命之明证也。

以此卦拟人事，内而聚其精神，外而聚其财力，皆为之《萃》也。然不顺则散，不悦则《离》，不刚则无以畏众，不中则无以服人，虽《萃》终必《涣》也。惟顺以悦，刚中以应，斯聚得其正矣。“庙”，祖庙，祭之以礼，所以致孝也。“大人”，主祭之人，一家之长也。大人率一家之子孙，有事于祖庙，凡子孙入庙者，必先见主祭之长，故曰“利见大人”，庶几心亨而理亦正矣。“大牲”者，祭礼也，大则牛羊，小则鸡豚，皆谓之牲。牲不丰不足以祭，不备无为祭，故曰“用大牲吉。”“利有攸往”者，承祭使民，理本一致，入可以承祭，出乃可以使民，故曰利往。一身之事，以祭为重，以孝为先，幽以精诚格祖考，明以和乐宜室家，虽曰人事，岂非天命哉！由一家以及一国，由一国以及天下，观其所聚，即可知天地万物之情矣。《 彖传》之旨，在上聚祖庙之神灵，下聚四海之欢心，圣人以孝道治天下，而民德归厚，万国来同，此《萃》之全象也。如天之无不覆，如地之无不载，万物皆会萃发育于天地之中，谓之“观其所聚，而天地万物之情可见矣”。

以此卦拟国家，国家之要，在广土众民；《兑》为悦，《坤》为土，为众，有悦而归聚之象。顺则民从，悦则民服，刚则不屈，中则不偏，皆足以使众也，得其正则民聚矣。王者继体承统，未临民，先假庙，所以承祖考之重也。《孝经》所谓王者合万国之欢心，以事其先王，上以尽孝享之诚，下以广孝治之道，而天下兴孝矣。“大人”即王者，利见利往，所谓济济多士，奔走在庙，率见昭考，以孝以享是也。一时荐广牡，相祀事者，咸皆顾视天之明命，罔不祗肃焉，萃莫盛于斯矣。王者法天则地，以天地之并育万物者，联合万国，斯其情可与天地参矣。六爻皆反复言《萃》，初则以《萃》致乱，三则因《萃》兴嗟，上则为《萃》流涕，皆不得其《萃》之正，为可惧也。五得《萃》之位，四得《萃》之吉，二得《萃》之孚，即《彖传》所谓“顺以悦，刚中而应，故聚也”。民之归之，如水之就下，可以见泽地之功也。

通观此卦，“国之大事，在祀与戎”，故《彖》言“假有庙”，象言“戒不虞”，而其要首在于得众，此卦之所以取《萃》也。卦体下顺上悦，顺而悦，故兆民归往，以之执笾豆而相祀事，而礼仪不忒，以之执戈矛而从王事，而踊跃知方。上以兴孝，下以兴仁，风同道一，万邦协和，《萃》莫萃于此焉。《萃》易位为《临》，《临》《象》曰“容保民无疆”，《萃》之象矣。二卦同为泽地，泽足以惠民，地足以容众，故泽下地上为《临》，地下泽上为《萃》。六爻以五为《萃》之主，乃刚中之大人也，二《萃》焉，初与四亦《萃》焉，其位足以致《萃》，故曰“萃有位”。上则无位，未免泣涕而不安矣。三与上应，上悲而三亦嗟矣。内三爻为地，地之所归不择土壤，《萃》虽众，心不一，故初因之而“号”，三因之而“嗟”，二虽吉犹待引也。外三爻为泽，泽之所《萃》，心自悦矣。五之《萃》，得“永贞”也；四之《萃》，自“无咎”也；上居泽之极，泽满则水溢，故有“涕澺”之象焉。盖惟天民有欲，无主乃乱，万国来会而禹帝，万姓悦服而武兴，人心之所向，即见天命之所归也，故《萃》不可力取，惟在德化也。

《大象》曰；泽上于地，萃。君子以除戎器，戒不虞。

《兑》为金，《坤》为器，有戎器之象。“除”，修治也，修治戎器，以防不虞，所谓有备无患也。卦象为泽上于地，水满则溢，溃决奔突，势莫能御，所当预为之防；水犹兵也，故可借鉴。按《穆天子传》：有七《萃》之士，取宿卫环聚为名，是《萃》为防御之士，所以遏乱也。《萃》象之“除戎器”，义盖取此耳。

【占】　问时运：气运平顺，但能安不忘危，自得欢乐无忧。

○　问战征：兵凶器，战危事，惟能临事而惧，好谋而成，可无意外之虞也。

○　问营商：《萃》有财聚之象，然聚必有散，盈必有亏，亦理之循环，所当时时预防。

○　问功名：宜由武功得名。

○　问婚姻：“匪寇婚媾”，《易》每以寇婚对言，盖防兵祸，犹防女祸也。惟能预防，自可无咎。

○　问家宅：泽上于水，防有大水入屋之象。

○　问疾病：防胸腹有水胀之症，宜预为调治。

○　问行人：中途兵阻，一时难归。

○　问六甲：生女。

Judgment

Legge: When forces are gathering, the King goes to his ancestral temple. For successful progress, maintain firm correctness and see the great man. A large sacrifice brings good

fortune -- proceed toward your destination.

Wilhelm/Baynes: Gathering Together. Success. The king approaches his temple. It furthers one to see the great man. This brings success. Perseverance furthers. To bring great offerings creates good fortune. It furthers one to undertake something.

Blofeld: Gathering Together -- success! The King approaches the temple. It is advisable to see a great man, which will ensure success. Persistence in a righteous course

brings reward. Great sacrifices are offered -- good fortune! [These were religious sacrifices, but they may be taken to mean that the time has come for us to make important sacrifices of another sort.] It is favorable to have in view a goal (or destination).

Liu: Gathering. Success. The king attends the temple. It is of benefit to see the great man; this leads to success. Continuance benefits. Offering a great sacrifice leads to good fortune. It benefits one to go somewhere.

Ritsema/Karcher: Clustering, Growing. The king imagines possessing a temple.

Harvesting: visualizing Great People. Growing. Harvesting Trial. Availing-of the great: sacrificial-victims significant. Harvesting: possessing directed going. [This hexagram describes your situation in terms of collecting and assembling. It emphasizes that bringing people and things together through a common feeling or goal is the adequate way to handle it...]

Shaughnessy: Finished: The king enters into the temple; beneficial to see the great man; receipt; beneficial to determine. Using the great animal offering is auspicious; beneficial to have someplace to go.

Cleary (1): Gathering is developmental. The king comes to have a shrine. It is beneficial to see a great person; this is developmental. It is beneficial to be correct. It is good to make a great sacrifice. It is beneficial to go somewhere.

Cleary (2): Gathering is successful. The king goes to his shrine. It is beneficial to see a great person; this leads to success, etc.

Wu: Congregation indicates that the king comes to his ancestral temple. It will be advantageous to see the great man. There will be pervasion, if persevering. It will be auspicious to use big sacrificial animals in the offerings. It will be good to have undertakings.

The Image

Legge: A marsh above the earth -- the image of Contraction. The superior man, in accordance with this, assembles his weapons in readiness for unseen contingencies.

Wilhelm/Baynes: Over the earth, the lake: the image of Gathering Together. Thus the superior man renews his weapons in order to meet the unforeseen.

Blofeld: This hexagram symbolizes a marshy lake rising above the earth. The Superior Man gathers together his weapons in order to provide against the unforeseen. [This is a time when foresight is required of us, too.]

Liu: The lake on the earth symbolizes Gathering. The superior man keeps his weapons prepared to meet the unexpected.

Ritsema/Karcher: Above marsh with-respect-to earth. Clustering. A chun tzu uses eliminating arms to implement. A chun tzu uses warning, not precautions.

Cleary (1): Moisture rises onto the earth, gathering. Thus do superior people prepare weapons to guard against the unexpected. [When practitioners of the Tao get to where the five elements are assembled and have been returned to the source, when everything acquired is obedient to their will, if they do not know how to prevent danger and take perils into consideration, eventually what has been gathered will again disperse, and they will not be able to avoid the trouble of losing what has been gained… “Weapons” means the tools of wisdom, the work of silent operation of spiritual awareness. When the primordial has been congealed, it is not subject to injury by acquired conditioning, but it is still necessary to dissolve the influence of personal history before nature and life can be stabilized. If there is any remaining contamination, eventually conditioning will reassert itself and the primordial will again become fragmented. Therefore the work of guarding is indispensable.]

Wu: The marsh is above the earth; this is Congregation. Thus the jun zi causes the nation to be armed in preparation for contingencies.

COMMENTARY

Confucius/Legge: Contraction shows massing for union through Cheerfulness and Obedience. The dynamic line is responded to in his ruling central place, hence the idea of union. With the utmost piety the king presents his offerings to the spirits in his ancestral

temple. Union with the great man is effected through correctness. The law of heaven demands a sacrifice. Contemplation of the way forces are gathered shows us the way of heaven, earth and all of nature.

Legge: Contraction means collecting together, or things so collected. The hexagram

deals with the union between the ruler and his ministers -- between high and low in the kingdom. This state is to be preserved through the influence of religion and the great man, who is a kind of philosopher king who meets the spirits of his ancestors in the temple. Whatever he does will succeed because he is correct and right, and his great sacrifices are in harmony with the times. The two trigrams represent Docility and Cheerfulness. The dynamic fifth line has

his proper magnetic correlate in line two -- which gives the idea of union. Ch'eng-tzu says that the ordinances of heaven are simply the natural and practical outcome of heavenly principle.

A marsh above the earth must be kept in by dykes -- so the Contraction must be preserved by precautionary measures, the chief of which is to be prepared to resist attack from without, and to quell internal rebellion.

NOTES AND PARAPHRASES

Judgment: Forces are assembling for integration -- focus inward, sacrifice your autonomy and allow the Self to guide the Work. The Superior Man pulls himself together to face the unknown and preserve the Work. “Forewarned is forearmed.” Psychologically, Contraction depicts a time when inner components of the psyche assemble for recombination into a new pattern. It is significant that this is the time when “the king goes to his ancestral temple.” That is, the governing intelligence turns toward the template or ideal image of the Work as it exists in its consummate state. (See commentary on hexagram number fifty-nine, Expansion, for further discussion of the symbolism of the ancestral temple.) If the gathering forces integrate in conformity with this archetype, the Work is thereby advanced. He, therefore, who perceives himself to associate with God, will have himself the similitude of Him. And if he passes from himself as an image to the archetype, he will then have the end of his progression.

Plotinus In addition to being a gestalt of future perfection, the temple is the home of the ancestors: a karmic repository of all that has gone into the Work via the will and intent of former historical ego-personalities. This archetype of "the ancestors" is described by the Lakota shaman, Black Elk, in his Great Vision. Note that the "grandfathers and

grandmothers" are present when the people are "walking in a sacred manner" -- i.e., conforming to the ideal archetypal pattern of the Work:

But I was not the last; for when I looked behind me there were ghosts of people

like a trailing fog as far as I could see -- grandfathers of grandfathers and

grandmothers of grandmothers without number. And over these a great Voice -the Voice that was the South -- lived, and I could feel it silent. And as we went the

Voice behind me said: "Behold a good nation walking in a sacred manner in a good land!" The Ancestral Temple then, symbolizes the Work in progress as it exists outside of temporal awareness. At death the karmic complexes of the psyche, released from their spacetime ego-body, assume new configurations in hyperspace in accordance with the accomplishments of the just completed lifetime. Ideally, the ancestors and their heirs (choices and their consequences) within the Ancestral Temple undergo purification: this is what Individuation (the Work) is all about. At the end of the dying process consciousness divides into the consciousness of one's parents and one’s children, and then it moves through these modalities, and then divides again. It's moving forward into the future through the people who come after you, and backward into the past through your ancestors.

Terence McKenna -- The Archaic Revival In the multidimensional realms "beyond" our material world, time does not exist. In some way unimaginable to us, past, present and future are consolidated into an eternal Here and Now. Thus our choices in spacetime can have consequences in hyperspace which are inconceivable to us in the current situation. So if the Self (as manifested in the oracle) often seems to be tyrannically unreasonable, it is arguably because of the ego's dimensional myopia. The Spirit ... may know the most violent love and hatred possible, for it can see the remote consequences of the most trivial acts of the living, provided those consequences are part of its future life. In trying to prevent them it may become one of those frustrators dreaded by certain spirit mediums. It cannot, however, without ... assistance ... affect life in any way except to delay its own rebirth. With that assistance it can so shape circumstances as to make possible the rebirth of a unique nature.

W. B. Yeats -- A Vision Such conceptions of cause and effect seem irrational to ordinary awareness, yet quantum physicists hypothesize future events which affect the present as well as the past. The idea is not a new one: Indeed, the hero of Hebrew myth is not only profoundly influenced by the deeds, words and thoughts of his forebears, and aware of his own profound influence on the fate of his descendants; he is equally influenced by the behavior of his descendants and influences that of his ancestors. Thus King Jeroboam set up a golden calf in Dan, and this sinful act sapped the strength of Abraham when he

pursued his enemies into the same district a thousand years previously.

Graves and Patai -- Hebrew Myths Should the ego's choices and their consequences not conform to the Self's intent, a rather cancerous growth is implied in which dynamic and magnetic forces are improperly

consolidated -- in I Ching terms, dynamic and magnetic are mismatched. Through this "infidelity" of correlates the Work is thus adulterated and falls short of the archetypal ideal. That the greatest effects come from the smallest causes has become patently clear not only in physics but in the field of psychological research as well. How often in the critical moments of life everything hangs on what appears to be a mere nothing!

Jung -- The Phenomenology of the Spirit in Fairytales Contraction is a compression inward toward a center. Psychologically, this can be regarded as an integration of complexes. Once the implosion completes itself, it is implied that the growth cycle reverses itself to expand away from the center. (Cf., hexagram number fifty-nine, Expansion, in which the ancestral temple is also mentioned.) The following hexagram, Pushing Upward, is the inverse of this one, and depicts a similar upward expansion of energy. The archetypal themes displayed here are those of Solve et coagula, Implosion-Explosion, Contraction-Expansion, Black Hole-White Hole, Day and Night of Brahma, etc.