Hexagram 22 · 山火贲

贲卦原文
贲。亨。小利有攸往。

象曰：山下有火，贲。君子以明庶政，无敢折狱。

白话文解释
贲卦：通达。有所往则有小利。
《象辞》说：本卦上卦为艮为山，下卦为离为火，山下有火，火燎群山，这是贲卦的卦象。君子观此卦象，思及猛火燎山，玉石俱焚，草木皆尽，以此为戒，从而明察各项政事，不敢以威猛断狱。
《断易天机》解
贲卦艮上离下，为艮宫初世卦。贲为装饰之意，离为明，艮为止，表示有文明的制度使人们止于一定的规范，因此多为吉兆。

北宋易学家邵雍解
文饰光明，外实内需；隐忧之时，量力而为。
得此卦者，表面风光，内在空虚，多虚少实。宜充实自己，稳重行事，量力而为。

台湾国学大儒傅佩荣解
时运：上有阻力，不可任意。
财运：经理精明，须防套牢。
家宅：小心火灾。
身体：郁火上升，慎用寒剂。

传统解卦
这个卦是异卦（下离上艮）相叠。离为火为明；艮为山为止。文明而有节制。贲卦论述文与质的关系，以质为主，以文调节。贲，文饰、修饰。
大象：日落西山，照耀通明，华美灿烂，同时喻光明力量渐消，阴暗的力量扩大。
运势：表面风光，内里空虚，必须充实自己，凡事宜踏实、按部就班。
事业：顺利，小有成绩，宜即时总结经验，图谋更大的发展。树立信心，不计较一时的得失。追求实质性的内容，慎重行事，不要随波逐流，寻求有实力的人物提携自己。
经商：开始会遇到困难，不应灰心，宜全面分析形势，大胆开拓，勇敢地投入，联合他人，共同合作，根据市场，运转业务。
求名：不可过多地注重外表，而应着重于内在的素质。大胆地推荐自己，但应坚持自己的理想。
婚恋：慎重选择，有合适者，则应迫切追求，不可三心二意，务必专一。注重对方的内在气质，勿为表面现象所欺骗。
决策：喜爱注重外表，缺乏追求内在气质的恒心。生性较为浮躁，好务虚名，往往因此而碰壁，或半途而废。在事实的教育下，改变不切实际的做法，明察社会和人生，会有所收敛，变得自持，注重自身修养，成全事业，中年以后会大有作为，老年仍可发挥余热。

第二十二卦的哲学含义

贲卦卦象，山火贲卦的象征意义
山火贲贲，这个卦是异卦相叠，下卦为离，上卦为艮。离为火为明；艮为山为止。
贲，指贝壳的光泽。光泽和贝壳相互映衬，彼此装饰，色彩交错，合为一体，显得文雅又光明。因此，贲含有装饰和文明之意。贲卦论述文与质的关系，以质为主，以文调节，文明而有节制。
《象》曰：“山下有火，贲。君子以明庶政，无敢折狱。”《象》中指出：离火在下，艮山在上，所以离下艮上之卦如同山下有火一般，形成山火相映，彼此装饰之势，故本卦起名为贲。君子应该学习这种精神，以光明磊落的行为处理各种政事，对人狱的事，不可轻易地决断。
贲卦属于中上卦，象征装饰，告诉人们饰外扬质，返朴归真的道理，告诫人们要笃实平淡，不慕虚名。贲卦启示了饰外扬质的道理，属于中上卦。《象》对此卦的断语是：近来运转锐气周，窈窕淑女君子求，钟鼓乐之大吉庆，占者逢之喜临头。

22.山火贲(䷕)-高岛易断
“贲”从卉从贝。此卦上卦《 艮》，《艮》，山也。《诗》“山有嘉卉”，故贲上从卉。且艮为果蓏，有卉之象。下卦《离》，《离》为鳖为蟹，为赢，为蚌，为龟，皆贝也。《尔雅》：“龟三足名贲”，故《贲》下从贝。《序卦》曰“贲饰也”，卉贝皆具彩色，是以谓饰。付氏云：“贲古班字，文章貌，言斑驳陆丽有文也。”《彖》辞所谓“天文”“人文”，由此来也。为卦山下有火，山生草木，下有火照彻，则草木皆被其光彩。《书》曰“贲若草木”，亦足证焉。卦上承《噬嗑》，《序卦》曰：“嗑者，合也，物不可以苟合，故受之以贲。”苏氏曰，“直情而行之谓苟，礼以饰情之谓贲”。礼以饰情，在乎相与为敬，敬则其合可久，此《贲》所以次乎《噬嗑》也。
贲：亨，小利有攸往。
▲　篆书贲
《贲》卦上体山，山蕴质素，下体火，火吐文光，下火上烛，则质而有文，故曰《贲》。文质交错，刚柔得中，故曰“亨”。《离》火之明，遇山而止，则所进者小矣，故曰“小利有攸往”。其义，则《彖》辞详之矣。
《象传》曰：贲亨，柔来而文刚，故亨。分刚上而文柔，故小利有攸往，天文也。文明以上，人文也。观乎天文，以察时变；观乎人文，以化成天下。
此卦与《噬嗑》对，以《噬嗑》变。《噬嗑》六五柔来二，为六二，成《离》下，是为“柔来而文刚”。《噬嗑》初九刚往上，为上九，成《艮》上，是为刚往文柔，刚柔相杂而为成，是天下之文也。“柔来而文刚”，《离》明于内，故无不亨；刚往文柔，艮止于外，故“小利有攸往”。卦以上爻为极，极即天也。上爻曰“白贲”，自然之文，故谓之“天文”也。九三在人位，为一卦之主，当文明之盛会，故谓之“文明以止”，人文也。“天文”者，日月星辰，光华内焕，不假外饰，自然之文也。“人文”者，人伦庶物，纲纪在先，节文在后，修饰而成文也。有圣人作，仰观天文，晦朔何以代明，寒暑何以错行，察其时变，是欲以人合天也。俯观人文，道之以礼乐，教之以诗书，化成天下，是欲以人治人也。是圣人用《贲》之道也。
以此卦拟人事，贲，缘饰也，质先而文后。凡事之有待致饰者，皆后起也。此即绘事后素之说也。以之言礼，玉帛其饰也；以之言乐，钟鼓其饰也；以之言宫室，轮奂其饰也；以之言衣服，章采其饰也。是文饰必附质而著，如帛之受采，玉之受琢，有实而加饰，饰之足以增其美也。此卦山得火而焕彩，譬如在人，心光透发，面目生辉，内行修明，声闻卓著，德润而体胖，实至而名归，即《贲》之象也。就六爻言之，初爻“贲趾”，以处义为贲，贲得其正；二五贲须，以与上为裁，贲得其时；三爻“贲如德如”，贲而“永贞”，贲得其吉；四爻“贲如皤如”，贲而当位，贲“终无忧”；五爻“贲于丘园”，以敦本务实为贲，贲终“有喜”；上爻“白贲，无咎”，以黜美返朴为贲，贲乃“得志”。此六爻之义，所以治全体之贲也。而人事之饰伪而乱直，黜美而诬实者，皆当返而自省矣！以此卦拟国家，上卦为山，安止不动，如圣躬之德性镇定也；下卦为火，辉光远耀，如朝廷之政教焕布也。内崇德性，外敷政教，有本有文，刚柔并用，是贲之善者也。推之舞干羽而格顽民，是“柔来而文刚”；仗斧钺以安天下，是“刚上而文柔”。审时定历，以法天文也；制礼作乐，以昭人文也。德礼以行政，政乃善，忠信以折狱，狱乃平，《象》曰“君子以明庶政，无敢折狱”，即此旨焉。六爻言《贲》，各有次第，义深旨远。初刚在下，故曰“贲趾”，是守道无位之贤人也。二爻“柔来而文刚”，随刚而动，如须随颐而动，故曰“贲须”，是待时而动之君子也。三爻当《贲》之盛，故曰“贲如濡如”，是治贲而能守其贞者也。四爻则由《离》入《 艮》，《贲》道变矣，故曰“贲如皤如”，是不随俗披靡，为能黜华而崇实也。五爻则为主《贲》之君，忘殿陛之华，守丘园之素，故曰“贲于丘园”，所以厚民生而敦风俗者，道在是焉。上爻为《贲》之极，物极必反，故曰“白贲”。《杂卦》曰；“贲，无色也”，郅治而期于无刑，盛德而极于无为，此治道之原也。如是而事济矣，如是而化成矣。
（附记）“观乎天文，以察时变”一则：
明治十八年一月，余浴于热海，一夕有大星见于月右，时饭田巽氏先见，呼余出视，余一见如有所悟，不言而入。邻席有《自由新闻》社员藤井新藏者，谓饭田氏曰：高岛氏一见而入，必有所解，君请往探之。饭田氏乃过余室叩其故，余曰：难言也。氏问之再三，余曰：数日内当有一大臣濒死者也。氏曰：子何以知其然乎？余曰：此所以为难言也。余历征多年实验，乃知星之示变也，子若不信，请观后日。未几三日，报有栖川宫殿下薨，氏复曰：子言果中矣，吾终不知其然也，请幸教我。余曰：《 易》不曰乎？“观乎天文，以察时变”，此之谓也。
通观此卦，内《离》外《艮》，《离》文明也，卦德由内达外，以文明为主，故名卦曰《贲》，取贲饰之象也。《彖传》所言柔文刚、刚文柔、观天文、观人文，皆以文致饰，亦以文得亨，是《贲》之象，由《离》而来，得艮而济，此全卦之体也。《象传》不曰火在山下，而曰“山下有火”，是隐然有以山止火之象。“以明庶政”，明也，“无敢折狱”，止也，亦见文不过质之意。六爻言贲，内三爻，《离》本卦，初二两爻，贡犹微，惟三爻贲为盛；上三爻，自《离》入艮，其言贲，皆黜华崇实，是救贲之偏而返其本也。故四虽“疑”而“无忧”，五虽“吝”而“终吉”，六“无咎”而“得志”。将使之自文还质，无偏胜之患，斯为贲道之大成也。全卦之义如此。
《大象》曰：山下有火，贲，君子以明庶攻，无敢折狱。
《 艮》山之下有《离》火，《艮》，一阳高出二阴之上，阳塞于外而不通，故止；《离》，二阳之中含一阴，是内虚而含明，故明。君子法之，“以明庶政”，“庶政”者，或兼教养，或兼兵食，《洪范》所谓“八政”皆是也。暗则紊，明则治，取之高，而政教明矣。明以致察，过察则失严，故于折狱，则曰“无敢”。“无敢”者，谓不敢自用其明也。虚明之心存于中，而慈祥之政行于外，明其所当明，而不敢过用其明，取之于《艮》，明于是乎止焉。丰田“致刑”，以“明而动”，贲曰“无敢”，以明而止。不动则民不畏法，不止则民不聊生，有相济而行也。
【占】　问时运：目下正当发动，百事顺适，但上有阻止，未能遂意径行。
○　问商业：主经理人才干强明，足以任事；但精明者必刻利，还宜留意。
○　问家宅：恐宅中时有火光发动，幸即扑灭，无大害也。
○　问战征：前面有山，未 易进攻。
○　问疾病：是郁火上蒸之症，宜息火，犹不可过用寒剂，致真火扑灭。
○　问行人：欲归又止，尚未定也。
○　问六甲：生女。

Judgment
Legge: Persona should be given its due, but there is no advantage in allowing it to advance and take the lead.
Wilhelm/Baynes: Grace has success. In small matters it is favorable to undertake something.
Blofeld: Elegance. Success! Some small advantage can be derived from having a particular goal (or destination). [The implication is that the advantage is not sufficient to make it worth while to seek that goal or destination unless no special difficulty or inconvenience is involved. The arrangement of the lines in this hexagram is very similar to that in the previous one, but it is adjudged much more suitable. The general idea is that, like nature, we should conform to a regular and well ordered pattern of behavior which, since we are human beings and not mere animals, involves a high degree of refinement. From the point of view of divination, it would seem that this is a time to watch carefully so as to learn how those involved in the situation think and behave, the better to influence them for the good when the opportunity arises.]
Liu: Gracefulness, success. Small undertakings benefit.
Ritsema/Karcher: Adorning, Growing. The small, Harvesting: possessing directed going. [This hexagram describes your situation in terms of its outward presentation. It emphasizes that building intrinsic value by embellishing appearance and displaying valor is the adequate way to handle it...]
Shaughnessy: Luxuriance: Receipt; a little beneficial to have someplace to go.
Cleary (1): Adornment is developmental. It is beneficial to go somewhere in a minimal way.

Cleary (2): Adornment is successful. It is beneficial to go somewhere in a small way.
Wu: Adornment is pervasive and shows small advantage of an undertaking. [Adornment does not change the nature of what it adorns, but merely makes what it adorns appear more attractive. In other words, the change is mostly superficial but not substantive…]
The Image
Legge: Fire at the foot of the mountain -- the image of Persona. Thus the superior man adorns his rule with grace, but makes important decisions in conformance with higher laws.
Wilhelm/Baynes: Fire at the foot of the mountain: the image of Grace. Thus does the superior man proceed when clearing up current affairs. But he dare not decide controversial issues in this way.
Blofeld: This hexagram symbolizes fire at the foot of a mountain. The Superior Man, desiring to ensure the enlightened functioning of the various departments of state, dare not make light decisions regarding legal matters. [The component trigrams, fire below mountain, suggest a brilliance which cannot be perceived from afar. The Chinese commentators go on to suggest that this symbolizes a firm and somewhat severe exterior which hides brilliance and the beauty within. For purposes of divination, this should be taken as a pattern for our comportment in the matter at issue.]
Liu: Fire illuminates the base of the mountain symbolizing Gracefulness. Thus the superior man clarifies ordinary affairs, but does not judge lawsuits.
Ritsema/Karcher: Below mountain possessing fire. Adorning. A chun tzu uses brightening the multitudinous standards without daring to sever litigating.
Cleary (1): There is fire below the mountain, adorning it. Thus do superior people clarify governmental affairs, without presumptuous adjudication. [What superior people see in this is that just as the light of a fire below a mountain is not great, when people are lacking in capacity their vision is not far reaching; therefore the superior people administer and clarify the simple matters of governmental affairs, and do not act presumptuously in difficult matters of adjudication… Not judging presumptuously thus has the meaning of respect for life.]
Wu: There is fire at the foot of the mountain; this is Adornment. The jun zi brings openness to administering civil affairs, but refrains from judging cases in criminal litigation.

COMMENTARY
Confucius/Legge: In Persona we see the magnetic central line ornamenting the dynamic lines of the lower trigram, and hence it is said that ornament should have free course. On the other hand, the dynamic top line ornaments the magnetic lines of the upper trigram, and hence it is said that there will be little advantage if ornament is allowed to advance and take the lead. The elegance and intelligence of the lower trigram is regulated by the restraint of the upper trigram. This suggests the observances which adorn human society. We observe the ornamental figures of the sky, and thereby ascertain the changes of the seasons. We observe the ceremonial customs of society, and understand how transformation is accomplished in the world.
Legge: Persona is the symbol of what is ornamental and of the act of adorning. As there is adornment in nature, so should there be in society, but its place is secondary to that which is substantial. The K'ang-hsi editors say that the magnetic line coming and ornamenting the two dynamic lines in the lower trigram shows how substantiality should have the benefit of ornamentation. The dynamic line ornamenting the two magnetic lines in the upper trigram shows how ornamentation should be restrained by substantiality. Ornament has its use, but it should be kept in check. The figures of the sky are all the heavenly bodies in their relative positions and various movements, producing day and night, heat and cold, etc. The observances of society are the ceremonies and performances which regulate and beautify the intercourse of men. "A mountain," says Ch'eng-tzu, "is a place where we find grass, trees, and a hundred other things. A fire burning below it throws up its light, and brings them all out in beauty. This gives the idea of ornament, or being ornamented. The various processes of government are small matters, and elegance and ornament help their course, but great matters of judgment demand the simple, unadorned truth.”
NOTES AND PARAPHRASES
Judgment: There's nothing wrong with showing a little style, but don't become so identified with a role that it makes your decisions for you. The Superior Man displays wit and charm when that is appropriate, but relies upon shrewd discernment when making serious choices. Confucius points out the correct attitude for this hexagram in his third
sentence -- the elegant intelligence, or "brilliant wit" of the lower trigram is being "sat on" by the mountain of the upper trigram. Brilliant wit is often just an "ornament" to make one look clever in the company of others. Like seasoning on

food, a little bit of Persona or ornamentation is life-enhancing, but too much curry powder overwhelms the meal. Jung's conception of the Persona points out the fact that it is a major vehicle for the complexes to express themselves under the guise of social interaction: (The Persona) is only a mask for the collective psyche, a mask that feigns individuality, and tries to make others and oneself believe that one is individual, whereas one is simply playing a part in which the collective psyche speaks.
Jung -- The Relations between the Ego and the
Unconscious For an urban shipping clerk to wear cowboy clothes may be a legitimate expression of his personality, or it may be the only outlet available for repressed portions of his psyche. When he begins driving a pickup truck and frequenting Country-Western bars we might suspect that his role is playing him and the real Self is being masked by excessive ornamentation or Persona. The person cannot be more than an instrument for the manifestation of the self. But people get so attached to their mask that they cannot free themselves from it any more ... They make a king out of the servant and separate themselves from their true being. They force their higher self into exile, into the unconscious.
Elisabeth Haich -- Initiation To receive this hexagram without changing lines suggests that perhaps you are more focused on form than meaning, or that superficial appearances are concealing something more substantive in the situation. Look deeper – what’s really going on?

周易第二十二卦初九爻详解
初九爻辞
初九。贲其趾，舍车而徒。
象曰：舍车而徒，义弗乘也。
白话文解释
初九：脚穿花鞋，舍车不乘，徒步而行。
《象辞》说：舍车不乘，徒步而行，为显示鞋子之美丽，理应不乘车。

北宋易学家邵雍解
平：得此爻者，多奔波，静凶动吉。做官的须防退职之患。

台湾国学大儒傅佩荣解
时运：个性清高，德优于名。
财运：脚踏实地，虽小亦亨。
家宅：勤俭起家，知足不辱。
身体：初起之病，自可痊愈。

初九变卦

  初九爻动变得周易第52卦：艮为山。这个卦是同卦（下艮上艮）相叠。艮为山，二山相重，喻静止。它和震卦相反。高潮过后，必然出现低潮，进入事物的相对静止阶段。静止如山，宜止则止，宜行则行。行止即动和静，都不可失机，应恰到好处，动静得宜，适可而止。

初九爻的哲学含义

贲卦第一爻，爻辞：初九：贲其趾，舍车而徒。
初九：贲其趾，舍车而徒。爻辞释义
贯：是指装饰。址：指脚址。徒：指步行。
本爻的意思是：装饰自己的脚趾头，舍弃乘坐马车而徒步行走。初九代表社会的下层，社会的下层一般是不坐车的。由于生活富裕了，所以为了走路方便，便开始对脚进行修饰了。怎么修饰呢？剪剪趾甲，把脚洗净了，穿上舒适而结实的鞋子，这就是“贲其趾”。当然，古时的女人，还可以在趾甲上涂上各种颜色，来美化双脚。
《象》曰：“舍车而徒”，义弗乘也。也就是说，初九“舍弃乘坐车马而徒步行走”，这是因为按道义不该乘坐车马。
占得此爻者，要想发展事业，靠别人是靠不住的，想搭便车是行不通的，不如自己做好准备，脚踏实地，一步一个脚印地去做，这样虽然慢一点，但是更有
效。
占得此爻者，还要注意一种情况，本来是可以乘车的，但是因为自己的脚趾做了修饰，或者穿上了一双新的漂亮的鞋子，为了显示一下，故意有车不坐，这种故作清高、爱好表现的作法需要改正。

初九：贲其趾，舍车而徒。
《象传》曰：舍车而徒，义弗乘也。
初刚在下，故曰贲趾，“徒”，徒行也。古者从大夫之后，不可徒行，初无位，故“舍车而徒”。贲趾者，是践仁履义，以仁义“贲其趾”者也，不以乘车为贲，而以徒行为贲。乘车者，世之所贲，君子所耻，是以舍之。《象传》曰“义弗乘也”，喜初之能守义也。
【占】　问时运：生性清高，不合时趋，以德亨，不以名亨。
○　问商业：必是肩负买卖，非舟车贩运之业，虽小亦亨。
○　问家宅：是勤俭起家，颇有知足不辱之风。
○　问战征：陆军利。
○　问行人：中途遇阻，步行而归。
○　问疾病：症在初起，不食药而可愈也。
○　问讼事：恐有惩役之灾。
○　问失物：已舍去之，寻觅徒劳。
【例】　明治十九年，占某贵显气运，筮得《贲》之《 艮》。
断曰：此卦上《艮》下《离》，所谓高山仰止者，某贵显之德望也；所谓高明遍照者，某贵显之功业也，是当今所共知者也。现时退位闲居，今占得《贲》初九，曰“贲其趾，舍车而徒”，爻象正合。初爻为无位，阳刚在下，贲，有文也；趾，足也，从止，有退归之象。“舍车”，犹舍位而隐也，“徒”，行也，将复起也。舍车徒行，是某贵显将潜行民间，窥察民情风俗，以益光文明之治，补维新以来所未修，是某贵显之隐衷也，爻象以明示之。在某贵显为维新元勋，虽暂退间，其心头岂一日忘天下哉！兹值初爻，贲犹未光，至三而贲盛，至六犹能反其贲，以协于中。贲之运正长，知某贵显，后日必德望愈隆，功业愈大也。《彖》所谓“观乎天文，以察时变，观乎人文，以化成天下”，皆可于某贵显见之。
后果如此占。今辅佐朝政，望同山斗，遇际明良，是《贲》之所以为《贲》也。

Line-1
Legge: The first line, dynamic, shows one adorning the way of his feet. He can discard a carriage and walk on foot.
Wilhelm/Baynes: He lends grace to his toes, leaves the carriage and walks.
Blofeld: Elegantly shod, he leaves his carriage and proceeds on foot.
Liu: He decorates his toes and leaves the carriage. He would rather walk. [Activity benefits, but stagnation does not.]
Ritsema/Karcher: Adorning one's feet. Stowing-away the chariot and-also afoot.

Shaughnessy: Making luxurious his feet; discarding the chariot and going on foot.
Cleary (1): Adorning the feet, leaving the car and walking.
Cleary (2): Adorn the feet; leave the car and walk.
Wu: He adorns his toes, leaves the carriage behind and walks.
COMMENTARY
Confucius/Legge: Righteousness requires that he should not ride. Wilhelm/
Baynes: It accords with duty not to ride. Blofeld: He declines to make use of the carriage at his disposal. [This implies progressing in the way we know to be right and declining the help of those who are anxious to lead us from the path of rectitude.] Ritsema/Karcher: Righteously nothing to ride indeed. Cleary (2): It is right not to ride. Wu: Because it is right not to ride in it.
Legge: Line one is dynamic in a dynamic place at the bottom of the hexagram. He is also the first line in the trigram of fire or light, suggesting what is elegant and bright. He has nothing to do but to attend to himself; therefore he cultivates (adorns) himself in his humble position. If righteousness demands it he can give up every luxury and indulgence. He neither cares for nor needs adornment, and will walk in the way of righteousness without it.
NOTES AND PARAPHRASES
Siu: At the outset, the man is tempted to create a falsely flattering public image for himself. A simple demeanor is more gracious and fitting to his position.
Wing: Move forward under your own power and avoid false appearances, dubious shortcuts, or ostentatious behavior. It is most important now that you rely upon your own worth.
Wilhelm: (from Lectures on the I Ching): Now the attribute of art, or grace, consists of discarding all nonessential adornments. It consists of leaving out everything superfluous and of confining art to its appointed place.
Editor: The feet here are regarded as more substantive than the carriage, suggesting that one must rely on one's own inner worth rather than a "vehicle" of ostentatious superficiality. Suggested is the need to abandon a crutch of some kind. The Self is the entity, then, that "plots" the way for an individual life, that directs and demands in an individual fashion. But the Self also insists that the ego take responsibility within the limits that are set for it. The

wisdom of life lies in discovering where individual will and choice can operate, where limitations and responsibility begin and end.
E.C. Whitmont -- The Symbolic Quest
A. You are able to make your own decisions: you can "stand on your own two feet." Rely now upon your own resources and initiative. (Could be a test.)

周易第二十二卦九二爻详解
六二爻辞
六二。贲其须。
象曰：贲其须，与上兴也。
白话文解释
六二：修饰自己的胡须。
《象辞》说：修饰自己的胡须，说明老人不服老，帮助君王振兴国家。

北宋易学家邵雍解
平：得此爻者，得人提拔，好运可期，但也要相时而动，不可随性而为，以免遭难。做官的会因人成事，升迁有望。

台湾国学大儒傅佩荣解
时运：平平淡淡，依人成事。
财运：配合富商，必可获利。
家宅：祖上福泽；婚嫁宜待。
身体：遵照医嘱。

六二变卦

  六二爻动变得周易第26卦：山天大畜。这个卦是异卦（下乾上艮）相叠。乾为天，刚健；艮为山，笃实。畜者积聚，大畜意为大积蓄。为此不畏严重的艰难险阻，努力修身养性以丰富德业。

九二爻的哲学含义

贲卦第二爻，爻辞：六二：贲其须。
六二：贲其须。爻辞释义
本爻的意思是：装饰长者的胡须。修饰胡须，在今天男人们者湖子了。所以这个观点对现在人意义不大。可是对古人却很有用。古人认为“身之肤发，受之父母”，所以不能轻易剪头发、刮胡子。所以胡子会越长越长，如果不加以修饰，确实是影响形象。不过如果修饰得当，也会显示出一种男人的气质。古人对胡子的称呼根据部位不同而有所不同。长在嘴上面的叫作髭，下嘴唇下面的叫作须，下巴附近的叫作胡，两颊的叫作髯。古代男子有的胡须太长了，就得做一个锦囊将胡须包起来。
六二：贲其须。人生启示
《象》曰：“贲其须”，与上兴也。这句话指出，六二阴爻居于阴位，性情柔顺，“装饰长者的胡须”，是说六二爻与它上面的九三爻同心而互饰之意。
占得此爻者，在单位应该拥护上级领导，尽量多说领导的好话，这样会得到领导的赏识。“六二”中正，与五无应，二专承三。异性相吸，就像须装饰下颚，与下颚一起行动，相得益彰。

六二：贲其须。
《象传》曰：贲其须，与上兴也。
二以柔居柔，其爻自《噬嗑》六五柔来，变为六二，即《彖传》所谓“柔来而文刚”也。取象于颐，此爻曰“须”，须，随颐而动，故注曰：须之为物，上附者也。柔来文刚，文刚者，贲也，故曰“贲其须”。须眉为人生之仪表，所谓严其瞻视者，此也。《象传》曰“与上兴也”，“上”，谓上卦《噬嗑》，“兴”，动也。《噬嗑》内卦为《震》，《震》为动，须附上，爻自《噬嗑》来，故曰“与上兴也”。
【占】　问时运：目下平平，只可依人成事。
○　问商业：与富商合业，必大兴旺，吉。
○　问战征：必须与大军同进，方可得胜。
○　问家宅：叨上人之福泽，藉以光大门楣。
○　问婚嫁：“归妹以须，”尚宜待也。
○　问六甲：生女。
【例】　明治十四年四月占国会。方今我国舆论，咸愿开设国会，群议纷纷，未可臆断，特占一卦，得《贲》之《大畜》。
断曰：此卦自二至上为五年，其间不见凶咎。《贲》下卦为《剥》，《剥》之上即第六年，其凶尤甚。今审度避凶趋吉之方，须就变卦《大畜》探索。为之先说《贲》终《剥》来之凶象，复述变卦《大畜》之卦义。
《彖》辞曰：“贲亨，小利有攸往”。贲者文饰也，凡事饰于外者，必由其内有缺乏也。今当开设国会，各府县推举代议士，才力学识，未必完全，多皆徒施外饰而已。《彖传》曰“柔来而文刚，”刚上而文柔”，谓上卦之柔，来贲下卦之刚，下卦之刚，上贲上卦之柔，上下各以刚柔，互相贲饰，此《彖传》义也。今拟之国会，上卦为官吏，下卦为代议士，各以论说相抵抗者也。曰“贲亨”，知国会之事无不亨通；曰“小利有攸住”，知国会虽可进行，未免有所退止也；曰“观乎天文，以察时变”，谓当察时机之会，审宇内之势，以维持国体于不朽也；曰“观乎人文，以化成天下”，谓应民心之归向，文运之昌明，开设国会，上下合志，可以计划国家之安宁。此就《彖传》义而释之如是，进推六爻，初爻“贲其趾”，舍车而徒”。初爻在下，是无位也，谓微贱下民，亦将持杖徒行，奔走而来观德化也。二爻“贲其须，”《象传》曰“贲其须，与上兴也，”二虽进初一等，其人不能自主，随人之议论以为议论，如须之随颐而动也。三爻“贲如濡如，永贞吉，”《象传》释之曰：“永贞之吉，终莫之陵也。”三居下卦之上，近比四爻，“贲如濡如”，贲之盛也。三以阳居阳，卦中为主贲，会中为主议，持论不 易，能守“永贞”，故吉。《象》谓“终莫之陵”，言无与相抗也。四爻“贲如皤如，白马翰如，匪寇婚媾”，此爻为政府地位，与三接近。“贲如皤如”者，谓官吏示以从前政府施行之事状；“白马翰如”者，谓听者解得政府之实情；“匪寇婚媾”者，谓感官吏之勤劳，相与辅翼而赞成之也。五爻“贲于丘园”，“束帛戋戋”，谓议士中有知“丘园”之贤士，推荐于朝，当具“束帛”以招之，使之出而共议国是，故“终吉”。上爻“白贲，无咎”，乃退位老臣，谓创兴国会，未免近于粉饰，终宜黜华崇实，是返本之道也。从此节财省费，得谋裕国之策也。
《贲》之终，《剥》之始也，更论《剥》卦之义。《剥》《彖传》曰：“剥，剥也，柔变刚也。不利有攸往，小人长也。”“柔变刚”者，是“小人道长”之时也，故曰“不利有攸往”，戒辞也。初爻曰“剥床以足，蔑贞凶，”阴之剥阳，自下而上，邪害正也，谓有武人，恶人民之渐进逼上，欲压灭其党类之象。二爻曰“剥床以辨，蔑贞凶”，“辨”者床干也，指党类之长，初爻既灭党类，今又欲殄灭其长之象。三爻曰“剥之无咎”，其党类为时势所激，忽起变志，不复顾忌名分，是最不祥之占也。四爻曰“剥床以肤，凶”，有众阴逼上之势，渐逼渐近，其凶更甚。五爻曰“贯鱼以宫人宠，无不利”，谓剥之者凶，顺之则利，有一时委曲保全之象。上爻曰“硕果不食。君子得舆，小人剥庐”，谓虽当剥极，必有硕果之仅存者，君子处之，谓终得爱戴，小人处之，谓无所容身，是小人欲剥君子，自己亦罹其灾之谓也。
以上自《贲》移《剥》之卦象也。贲为文明而止之卦，方今人情，徒慕欧英文化，不察时势之可否，难免剥落之灾，如《剥》卦所述，故君子必贵思患而预防也。今占得《贲》之《大畜》，再释《大畜》之义，以示占者。
《大畜》《彖传》曰：“大畜，刚健，笃实，辉光，日新其德。刚上而尚贤，能止健，大正也。不家食吉，养贤也。利涉大川，应乎天也。”《大畜》者，畜之大者也，专在尚宾养贤，以为国家用，足以黼黻太平也。初爻曰“有厉利己”，《象传》曰：“有厉利己，不犯灾也。”初以四为正应，欲进而四畜之，即为 艮所抑，有不能达志之象。二爻曰“舆脱輹”，《象传》曰：“舆脱輹，中无忧也。”二爻见初三两爻之止，有同愿屈抑之象。三爻曰：“良马逐，利艰贞，日闲舆卫，利有攸往。”《象传》曰：“利有攸往，上合志也。”三爻以刚健之才，欲锐进而从事者也，为四畜之，使不得进，遂变其志向，谋开垦牧畜等事。曰“良马逐”，曰“利艰贞”，皆开拓牧畜之象。又曰“闲舆卫”，曰“利有攸往”，并习练军事之象。如是有益政府，故谓之“上合志也”。四爻曰“童牛之牿，元吉”，《象传》曰：“六四元吉，有喜也。”此爻当县官地位，县官能使无产士族，从事牧畜开垦等事，犹牧童牛， 易畜易制之谓也。五爻曰“豮豕之牙，吉”，《象传》曰：“六五之吉，有庆也。”此爻亦与六四同。上九曰“荷天之衢，亨”，《象传》曰“荷天之衢，道大行也”，谓全国士民各得其所，天下泰平之象也。
以上国会之占断如此。至翌年七月，政府颁示实施政令三条：一发布明治二十三年开设国会之令；一为救济无资士族，与以八十万元之授产金；一政府锐意开造铁路，计划中山道及奥羽之布设，与以年八朱之利息保护。皆呈象于《大畜》之爻义，得时势之宜者也。《易》象之灵妙如此。

Line-2
Legge: The second line, magnetic, shows one adorning his beard.
Wilhelm/Baynes: Lends grace to the beard on his chin.
Blofeld: He adorns his beard.
Liu: He decorates his beard.
Ritsema/Karcher: Adorning: one's hair-growing.
Shaughnessy: Making luxurious his beard.
Cleary (1): Adornment is seeking.
Wu: He adorns his beard.
COMMENTARY
Confucius/Legge: He rouses himself to action only along with the subject of the line above. Wilhelm/Baynes: He ascends with the one above. Blofeld: He does so in order to be able to take part in the enjoyments of his superiors. [There are times when it is wise to conform with the customs of our seniors, even if we attach little value to them.] Ritsema/Karcher: Associating-with the above, rising indeed. Cleary (2): Adornment is seeking, in the sense of rising with those who are higher. Wu: He wants to advance with the one above.
Legge: Line two is magnetic and in its proper place, but with no proper correlate above. The dynamic third line is similarly situated. Therefore they stick together and are as the beard and the chin. What is substantial commands and rules what is merely ornamental.
NOTES AND PARAPHRASES
Siu: The man seeks adornment for its own sake, without regard to his inner spiritual qualities, which it should enhance.

Wing: Grace for its own sake is worthless to you now. It is merely an adornment. If you pay more attention to the vessel than to what it contains, you will entirely miss the meaning of this moment. Wilhelm (from Lectures on the I Ching): Nothing in itself should be cultivated that is not somehow prepared to subordinate itself to meaning.
Editor: This line does not lend itself to the usual gender symbolism. In my experience neither the Siu nor Wing paraphrases reflect the deeper meaning of this line. Note that Wilhelm's "paraphrase" from his Lectures on the I Ching is not exactly analogous to either of them. In his regular commentary he states: "The third line is the chin and the second is, as it were, merely its appendage. The upward movement that evokes grace takes place in the two lines together. The yielding element can adorn the strong, but cannot add to it an independent quality. This line has significance only in the hexagram taken as a whole; in its individual aspect it is not especially important. (pg 497)” The beard, an "ornament" which conceals the chin which shapes it, suggests the concept of the
Persona: The mask that hides the face is analogous to the beard that hides the chin. As suggested by Blofeld's note on the Confucian commentary, in some situations the line can assume a meaning analogous to Matthew 22:21 -"Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's” or even: "When in Rome, do as the Romans do." (There are times when the Work could be harmed if unprotected by a facade.) We have to become aware of ourselves as individuals; apart from the external demands made upon us, we have to acquire a sense of responsibility and a capacity for judgment which are not necessarily identical with external collective expectations and standards, though of course these standards must be given due regard. We have to discover that we use our representational clothes for protection and appearance but that we can also change into something more comfortable when it is appropriate and can be naked at other times. If our clothes stick to us or seem to replace our skin we are likely to be come ill.
E.C. Whitmont -- The Symbolic Quest
A. Form follows function.
B. You are only an appendage to a larger reality. Follow what is best in you.
C. Sometimes it is necessary for the substantive to be concealed by the trivial.
D. Sometimes the substantive gives shape to the trivial.

周易第二十二卦九三爻详解详解
九三爻辞
九三。贲如，濡如，永贞吉。
象曰：永贞之吉，终莫之陵也。
白话文解释
九三：奔跑向前，汗流浃背。卜问长时期的凶吉而得吉兆。
《象辞》说：永远贞正，必吉利，因为决没有人侵凌正人君子。

北宋易学家邵雍解
吉：得此爻者，好运来到，不必费力，自然荣盛，即使有是非纠纷，也不足为患。做官的与人和睦，能居要职。

台湾国学大儒傅佩荣解
时运：名利双收，光华润泽。
财运：财源如水，可保基业。
家宅：可以久居；百年偕老。
身体：游泳健身。

九三变卦

  九三爻动变得周易第27卦：山雷颐。这个卦是异卦（下震上艮）相叠。震为雷，艮为山。山在上而雷在下，外实内虚。春暖万物养育，依时养贤育民。阳实阴虚，实者养人，虚者为人养。自食其力。

九三爻的哲学含义

贲卦第三爻，爻辞：九三：贲如，濡如，永贞吉。
九三：贲如，濡如，永贞吉。爻辞释义
本爻的意思是：装饰得光泽柔润，永远坚守正道，便可获得吉祥。这里讲的是对全身的打扮，用油脂把皮肤涂抹得湿润而有光泽，穿上焕然一新的新服。内心守正道就会吉祥。这就是说，打扮不能只打扮外表，也要注重心灵美。心中有道德，并且能坚持这种美德，所以就会吉祥。在太平盛世，一个衣着得体整洁，显得光彩照人，并且内心既善良又纯正，也就是说外表美与心灵美相统一，表里如一的人，怎么能不吉祥呢？对于这种人，领导也愿意任用他，提拔他；周围邻居、左右同事也愿意与他交往。
我们常看到这样的情景：一到喜庆之日，许多人家就开始给大门或一些建筑刷漆，重新装饰，使其面貌一新。占得此爻，正处于这种情景之中，意味着有喜
事来临，非常吉祥。
九三这一爻处在互坎〔六二、九三、六四）之中，坎为水，水有润泽之意。九三又是阳爻居阳位，得势。占得此爻者，事业、感情等方面都很顺利，不过要注意坚守正道，不要得意忘形。

贲卦第三爻，爻辞：九三：贲如，濡如，永贞吉。
九三：贲如，濡如，永贞吉。爻辞释义
本爻的意思是：装饰得光泽柔润，永远坚守正道，便可获得吉祥。这里讲的是对全身的打扮，用油脂把皮肤涂抹得湿润而有光泽，穿上焕然一新的新服。内心守正道就会吉祥。这就是说，打扮不能只打扮外表，也要注重心灵美。心中有道德，并且能坚持这种美德，所以就会吉祥。在太平盛世，一个衣着得体整洁，显得光彩照人，并且内心既善良又纯正，也就是说外表美与心灵美相统一，表里如一的人，怎么能不吉祥呢？对于这种人，领导也愿意任用他，提拔他；周围邻居、左右同事也愿意与他交往。
我们常看到这样的情景：一到喜庆之日，许多人家就开始给大门或一些建筑刷漆，重新装饰，使其面貌一新。占得此爻，正处于这种情景之中，意味着有喜
事来临，非常吉祥。
九三这一爻处在互坎〔六二、九三、六四）之中，坎为水，水有润泽之意。九三又是阳爻居阳位，得势。占得此爻者，事业、感情等方面都很顺利，不过要注意坚守正道，不要得意忘形。

九三：贲如濡如，永贞吉。
《象传》曰：水贞之吉，终莫之陵也。
三以一刚介二阴之间，当贲之盛，“贲如濡如，”润泽之象。顾阴能贲人，亦能溺人，诫之以“永贞”，在我有常贞之操，斯彼无凌逼之嫌，故曰“吉”。《象传》曰“永贞之吉，终莫之凌也”，“终”字与“永”字相应，盖贞而不永，则非有终者也。谓我刚正而永贞，彼自不能凌侮也。
【占】　问时运：当此盛运，光华润泽，名利双收，大亨。
○　问商业：财源如水，大得清润，基业亦可保长久，大吉。
○　问家宅：屋宇华洁，又得流水掩映，可以久居，吉。
○　问战征：一军皆感被德泽，欢洽同心，可称王师无敌。
○　问讼事：得直，彼亦不敢复犯。
○　问婚嫁：百年偕老，吉。
○　问六甲：生男。
○　问行人：衣锦荣耀而归。
○　问失物：向水中寻之，得。
【例】　友人某来，请占气运，筮得《贲》之《颐》。
断曰：此卦一阳居二阴之中，如物入水中，沾濡润泽，光彩益章，故曰“贲如濡如”，贲之盛也。然贲饰过甚，外耀有余，往往内美不足，是贲之流弊也。今我国自维新以来，仕途一变，每多有自炫才华，以冀仕进，饰智惊愚，互相标榜，大都如斯。迨一旦得位，毫无寸能，此辈纯盗虚声者，固可暂而不可“永贞”者也，吉何有焉？足下有意当世，宜践实德，毋博虚名，持之以“贞”，守之以“永”，终得吉也。《象传》曰：“终莫之凌”。谓贲非虚贲，人复谁能相抗也。足下其留意焉！

Line-3
Legge: The third line, dynamic, shows its subject with the appearance of being adorned and bedewed with rich favors. But let him ever maintain his firm correctness, and there will be good fortune.
Wilhelm/Baynes: Graceful and moist. Constant perseverance brings good fortune.
Blofeld: His adornments are such that he appears to glisten -- righteous determination maintained up to the very end brings good fortune.
Liu: Decoration with moisture. If you continue, you will have good fortune.
Ritsema/Karcher: Adorning thus, soaking thus. Perpetual Trial significant.
Shaughnessy: Luxuriantly, glossily; permanent determination is auspicious.
Cleary (1): Adorned and luxuriant, perpetual rectitude is auspicious.
Cleary (2): Adorned, luxuriant, perpetual righteousness bodes well.
Wu: He appears to have adorned and moisturized himself. Perseverance will bring good fortune.
COMMENTARY
Confucius/Legge: If he maintains his firm correctness, in the end no one will insult him. Wilhelm/Baynes: The good fortune of constant perseverance cannot, in the end, be put to shame. Blofeld: This implies that, to the very end, no one will thwart our purposes. Ritsema/Karcher: Perpetual Trial's significance. Completing absolutely-nothing: having a mound indeed. Cleary (2): No one can ever slight you. Wu: No one would dare to humiliate him.
Legge: The third line is dynamic, and between two magnetic lines which adorn and bestow their favors on him. But this happy condition is due to the accident of
place -- he must maintain his correctness to ensure its continuance. It is not ornament, but correct firmness which secures the respect of others.
NOTES AND PARAPHRASES
Siu: The man is enjoying a charmed life, and is given many honors. He should guard against convivial indolence and be aware of its consequences.

Wing: You are in a moment of perfect grace, living a charmed existence. Do not allow such good fortune to make you indolent, for this would bring unhappiness. Continue to persevere in your endeavors and principles. Wilhelm (from Lectures on the I Ching): When form and its meaning penetrate each other completely, when the work of art is rendered totally transparent, this is only a transitory state, which will necessarily pass.
Editor: The image suggests that circumstances are in your favor, though they may not be due to any particular virtue on your part. Following Wilhelm's insight (see his commentary on the preceding line), that the second and third places in this hexagram are closely interdependent, a Jungian interpretation of their alliance suggests itself: line 2 being the Persona and line 3 being the Ego through which it acts as conditions require. This implies that ego and persona are here
coordinated with the Self's agenda -- even if that may be unclear at the moment. For someone who adheres to [the goal of the knowledge of God] will not be moved to decorate walls with gold or to put a gold border on his garment – unless he intends thereby to give delight to his soul for the sake of its health and to drive sickness from it, so that it will be clear and pure to receive the sciences.
Maimonides
A. You're sitting pretty -- don't blow it!

周易第二十二卦九四爻详解详解
六四爻辞
六四。贲如，皤如，白马翰如，匪寇婚媾。
象曰：六四当位疑也。匪寇婚媾，终无尤也。
白话文解释
六四：奔跑气吁吁，太阳火辣辣。高头白马，向前飞奔。不是来抢劫，而是来娶亲。
《象辞》说：六四阴爻居阴位，所处恰当。既知不是来抢劫，而是来娶亲，疑虑冰释，终无灾祸。

北宋易学家邵雍解
平：得此爻者，先凶后吉，忧中有喜，虽有危险，终得安宁。未婚者，有望成家。做官的先难后易。

台湾国学大儒傅佩荣解
时运：安分则吉，明年亨通。
财运：早些售出，获利了结。
家宅：先有丧事，后有婚事。
身体：胸中气阻，调节上下。

六四变卦

  六四爻动变得周易第30卦：离为火。这个卦是同卦（下离上离）相叠。离者丽也，附着之意，一阴附丽，上下二阳，该卦象征火，内空外明。离为火、为明，太阳反复升落，运行不息，柔顺为心。

九四爻的哲学含义

贲卦第四爻，爻辞：六四：贲如，皤如，白马翰如；匪宼，婚媾。
六四：贲如，皤如，白马翰如；匪宼，婚媾。爻辞释义
皤：素白色。白马翰如：白马壮硕的样子。匪宼：不是强盗。婚媾：本指结婚，这里指美好的结合。
本爻辞的意思是：装饰洁白素雅，骑着一匹雪白的骏马，轻捷地往前奔驰。前方的人并非敌宼，而是自己求聘的婚配佳人。穿着干干净净、漂漂亮亮的新衣服，骑上一匹白马，飞跑着去做什么？不是去抢劫，而是去求婚。在这里由于是盛世，所以求婚时更加注重个人形象了。一般来说，每个时代都会出现新的风俗，移风易俗反映着时代的发展。古人求婚也是，最初是血腥的抢婚，接着是扮成鬼一样地去求婚，现在人们富裕了，幵始了更健康的求婚方式。穿着干净漂亮的衣服，骑着干净漂亮的白马，这种求婚方式反映了人们追求整洁、追求健康的心理。
六四这一爻，属于阴爻居柔位，得势。但是四爻天性具有恐惧多疑的特性，使他在做事时会犹豫不决。
《象》曰：“六四当位，疑也；”“非宼婚媾”，终无尤也。
这是告诉占得此爻的人：六四爻虽然当位得正，但心中却疑虑重重。“前方的人并非敌宼，而是自己求聘的婚配佳人”。说明尽管放心前往，最终将无所怨占得此爻者，可能做事时有些追求速度，显得急躁，这一点是需要注意的。如果你是一位男士，可能是位急脾气。
但是与女性相处时应多些温柔，并努力争取保持与她的长久关系。

六四：贲如皤如，白马翰如，匪寇婚媾。
《象传》曰：六四，当位疑也；匪寇婚媾，终无尤也。
四在上卦之下，《贲》已过中。“皤”，素白色也，“翰”，白色马也。卦体三、四、五互《震》，《震》为白马，故取白马之象。《震》上六曰“婚媾”，故亦有婚媾之象。四与初为正应，为三所隔，不获相贲，故曰“皤如”，“白马翰如”，亦未获其贲也。然九三刚正，“非寇”，乃求婚媾耳。四与初正应，必相亲贲，不能终隔也。《象传》曰“当位疑”，四疑二也。曰“终无尤”，谓初四正应。终必相合，故云“终无尤”也。
【占】　问时运：目下运有阻碍，安分则吉，明年便可亨通。
○　问商业：宜迅疾贩售，迟缓，防货物变色。
○　问家宅：一宅之内，既有丧事，又逢婚事，前塞后通，无咎。
○　问战征：有和亲通好之议。
○　问疾病：中胸有阻，故上下不调，积阻消化，便无咎也。
○同行人：有爱女眷恋，一时未归。
○　问六甲：生女。
【例】　有人来，请占某缙绅气运，筮得《贲》之《离》。
断曰：四以阴居阴，与初为正应，为中间三爻所隔，不获相贲相亲，《象传》曰“当位疑也”。今占得四爻，知某缙绅在局，或亦因中有间阻，致生疑虑之处，然其中乘马翰如而来者，实欲相与亲密，并无他意。四爻初则疑之为寇，为将攘夺我利也，至后渐知其真，疑念始解，故曰“匪寇婚媾”。
当时某缙绅确有是事，初疑后解，两情甚洽，果如此占。

Line-4
Legge: The fourth line, magnetic, shows one looking as if adorned, but only in white. As if mounted on a white horse, and furnished with wings, she seeks union with the subject of the first line, while the intervening third pursues, not as a robber, but intent on a matrimonial alliance.
Wilhelm/Baynes: Grace or simplicity? A white horse comes as if on wings. He is not a robber, he will woo at the right time.
Blofeld: He so adorns himself as to seem white as snow. He is, as it were, a white steed. What delays his progress is not an obstacle but a matter of betrothal.
Liu: Simple decoration. A white horse comes as though flying. Not a robber, but a suitor.
Ritsema/Karcher: Adorning thus, hoary thus. A white horse, soaring thus. Inno-way outlawry, matrimonial allying.
Shaughnessy: Luxuriantly, lushly, the white horse is lofty-like; it is not the robbers who confusedly slander.

Cleary (1): Adorned or plain? A white horse runs swiftly. It is not an enemy but a mate. [It is best if one finds what is right when one is weak; the true heart and genuine intention come forth spontaneously, not forced – when there is no enmity or injury, then it is desirable to seek partnership. This is the adornment of the weak seeking clarity.]
Cleary (2): Adorned plainly, a white horse runs swiftly. They are not enemies but partners.
Wu: He adorns himself in white like a white horse with wings. He is a suitor, not a transgressor.
COMMENTARY
Confucius/Legge: The place occupied by the fourth line affords ground for doubt as to its subject. But because the third line pursues not as a robber, but intent on marriage, she will in the end have no grudge against him.
Wilhelm/Baynes: The fourth place is in doubt; this accords with its place. "He is not a robber, he will woo at the right time.” In the end, one remains free of blame. Blofeld: This ruling line indicates the existence of suspicion; however, as revealed by the last sentence, nothing blameworthy is involved. [It would seem that someone is suspected of loitering or hesitating for a somewhat sinister reason, but that his motive is in fact an honorable one.] Ritsema/Karcher: Appropriate situation to doubt indeed. In- no-way outlawry, matrimonial allying. Completing without surpassing indeed. Cleary (2): The fourth (magnetic line), in its place, doubts. They are not enemies but partners, and ultimately have no grudge. Wu: If he is a suitor, not a transgressor, he will have nothing to worry about at all.
Legge: Line four has its proper correlate in line one, from whose strength she should receive adornment. But lines two and three intervene and keep them apart so that the only adornment is white. The fourth line is faithful to line one however, and desires their union. Finally line three appears in a good character, and not with the purpose to injure, so that the union between one and four takes place. All this in intended to show how adornment recognizes the superiority of solidity. Compare hexagram lines 3:2 and 38:6. Because of their separation we might doubt how far line four would remain loyal to line one. The loyalty is insured through the character and object of line three.
NOTES AND PARAPHRASES
Siu: The man is faced with the choice between a life of brilliance and one of simplicity. All considerations suggest simplicity. Renouncing potential comforts may seem disappointing at first, but peace of mind will be attained through proper relationship with the sincere supporter.

Wing: You have a choice of two paths. One is the path of adornment and external brilliance; the other is the path of simplicity and inner worth. Your considerations suggest a deeper connection with your true Self. The path of simplicity will lead to more meaningful relationships with others and greater selfknowledge. Wilhelm (from Lectures on the I Ching): Here is the point where life is silent for a moment, and now the decision must be made how to continue shaping life.
Editor: There are three main ideas here -- first, the idea of being "adorned in white." Clothing symbolizes the opinions and attitudes which "adorn" our personality. To be dressed in white therefore, is to be simple and unpretentious – the opposite of complexity and ostentation. Second, the image of a flying white horse. This suggests purified (white) psychic energy (horsepower) united with the wings of intellectual aspiration. Wings
enable entities to fly in the air -- symbolically, the realm of thought. We are immediately reminded of Pegasus, and although we can assume that the Duke of Chou knew nothing of Pegasus, the symbolic associations are not irrelevant here.
Pegasus is associated in Greek mythology with the Muses -- the sources of creativity and inspiration.
The third idea is of marriage -- the conjunction of masculine and feminine in a holy union or hieros gamos: the creative synthesis of thought and feeling within the psyche. However, the suitor can't unite with the subject of the line until all confusion has been eliminated from the situation. He is perceived as a "robber" because the barriers to union must be removed ("stolen") before the alliance can take place: in other words, an illusion prevails. This line (and indeed the entire hexagram) is often received in answer to questions concerning creativity or the creative process. If this is the only changing line, the new hexagram created is number thirty, Clarity. I discriminate between the ordinary ego-consciousness of the man and his creative personality. Very often there is a striking difference. Personally a creative man can be an introvert, but in his work he is an extravert and vice versa.
Jung -- Letters
A. You don't understand the matter at hand. Unseen forces are working toward unity however, and clarity will eventually dawn.
B. The image suggests the gestation of a creative idea.
C. Don't complicate the situation -- a creative solution will mature in the course of time.

周易第二十二卦九五爻详解详解
六五爻辞
六五。贲于丘园，束帛戋戋。吝，终吉。
象曰：六五之吉，有喜也。
白话文解释
六五：奔向丘园，送上许多布帛，初遇困难，终则顺利。
《象辞》说：六五爻辞说的吉利，是指有婚姻之喜。

北宋易学家邵雍解
吉：得此爻者，会遇贵人，经营获利，多喜事。做官的闲职者会受到重用，在职者福禄双全。

台湾国学大儒傅佩荣解
时运：虽为正运，勤俭为宜。
财运：木材丝绸，皆可获利。
家宅：家风勤俭；贤妇可喜。
身体：园林修养。

六五变卦

  六五爻动变得周易第37卦：风火家人。这个卦是异卦（下离上巽）相叠。离为火；巽为风。火使热气上升，成为风。一切事物皆应以内在为本，然后伸延到外。发生于内，形成于外。喻先治家而后治天下，家道正，天下安乐。

九五爻的哲学含义

贲卦第五爻，爻辞：六五：贲于丘园，束帛矣矣；吝，终吉。
贲于丘园，束帛矣矣；吝，终吉。爻辞释义
丘园：指荒郊野外的山林之地，这里喻指定居的贤能隐士。帛：丝织品。束：量词，五匹丝为一束。束帛：这里指礼品。戋戋：为少量，微薄。
此爻辞的意思是：装饰山丘陵园，质朴无华，再拿一束薄薄的丝绢，来聘纳贤士；虽可能产生遗憾，然而最终必获吉祥。
六五身处君王之位，他的修饰就显得更大气了。他对皇家园林进行修饰，并且用了大量彩色的丝织品。这么做难免有些奢侈，所以会有忧吝。但最终是吉祥的。因为盛世之国常有喜庆之事，其他诸侯国会常来访问，对园林进行装饰，天子可以在诸侯心目中提高地位。
经文意思是：修饰山丘园林，用了大量的布帛，有忧吝，最终吉祥。象辞意思是：六五爻的吉祥，是有喜庆的事情。
从卦象上看，六五这一爻，属于君主之位，但是阴爻居此位，显示出阴爻的特性，能采取怀柔政策，具有礼贤下士之德。上九属于阳爻，在这一卦之中，六五得到了上九的辅佐，事业更加发达。但是从卦象上看，上卦为艮，为山林郊外，上九阳爻不在六五所辖之内，表
明其是不在位的贤人退休的旧臣，或为隐居贤士。他帮助六五之后，六五对其进行嘉奖。虽然六五拿出的礼物微薄，但是这种行为本身重于物质，而且上九这种贤人也不重视物质，所以虽然六五看上去有些吝啬，但结果是吉祥的。
占得此爻者，在工作中你遇到了困难，有人出面帮你解决，这个人不是你的属下或同事，也不是负责此事的人，而是你的朋友或是一些有能力而不属于你们单位的人。得到别人的帮助之后，你应该表示感谢，不在于礼物的多少，只要你去感谢，就会吉祥。

六五：贲于丘园。束帛戋戋，吝，终吉。
《象传》曰：六五之吉，有喜也。
“丘园”者，园之依丘陵者。 艮有丘之象，“贲于丘园”者，谓留意于农桑之事。“束帛”者，赠人之物，“戋戋”者，浅少之意。不贲市朝而贲丘园，敦本也。“束帛戋戋”，谓六五以柔居尊位，能修柔中之德，黜祛奢华，敦崇俭约，如大禹之卑宫室，菲饮食也，故曰“贲于丘园，束帛戋戋”。“吝”，谓居尊位，而留心鄙事，未免吝也，然不失黜华崇实之旨，故曰“终吉”。《象传》曰“有喜也”，有喜者，谓实有可喜也。天下之俗成于俭，败于奢，一人倡之，世风可返于淳朴，则所喜非在一人，喜其能移风 易俗也。
一说，丘园为隐士所居，六五能以“束帛”，聘求丘园之遗贤，共辅文明之治。聘贤仅以“戋戋”束帛，礼意未隆，故曰“吝”；在贤者不以币帛为悦，而以恭敬为悦，是以币帛虽微，贤者亦应聘而来，故终有吉也。亦通。
【占】　问时运：目下恰行正运，然作事一宜俭勤为吉。
○　问商业：买卖最直木材绸物二行，货物不必多，而获利颇佳。
○　问家宅：农桑为业，勤俭家风，吉。
○　问战征：宜招用野老，以作向导，可以得胜。
○　问婚嫁：聘礼虽微，却好得一贤妇，大喜。
○　问六甲：生男。
【例】　友人来，请占气运，筮得《贲》之《家人》。
断曰：此爻为五居尊位，崇尚俭德，将率天下而从俭也，故不贲宫殿，而贲丘园。“束帛”之礼，以诚相将，不尚丰厚。今占得此爻，知足下自幼从事商业，一番辛勤，得有今日，资产丰裕，亦足自乐。近来商业，多习欧美之风，全以欺诈为术，华丽自夸，反以曩时朴素敦厚为可吝也。在吾辈敦尚古风者，不屑与之较也，足下惟当安闲，觅一山林佳处，修筑园榭，栽植花木，以娱心目，为作养老之计也。人或以吾辈不事世事为吝，然以此而娱老，以此而传后，终得吉也，谓之“贲于丘园，束帛戋戋，吝，终吉”也。
友人从此占，亦足自乐。

Line-5
Legge: The fifth line, magnetic, shows its subject adorned by the occupants of the heights and gardens. She bears her roll of silk, small and slight. She may appear stingy, but there will be good fortune in the end.
Wilhelm/Baynes: Grace in hills and gardens. The roll of silk is meager and small. Humiliation, but in the end good fortune.
Blofeld: Elegantly he strolls amidst the garden of hillocks, but his silk girdle is
of the poorest quality -- disgrace followed ultimately by good fortune. [The Chinese love landscape gardens. Here, obviously, someone improperly dressed is visiting a person of consequence and has to suffer for his carelessness. This should be taken figuratively to indicate a setback due to our own carelessness.
Fortunately all ends well.]
Liu: Decoration in hills and gardens. A small roll of silk. Humiliation, then good fortune.
Ritsema/Karcher: Adorning tending-towards a hill-top garden. Rolled plainsilk: little, little. Abashment. Completing significant.
Shaughnessy: Luxuriant in the mound garden; the bolt of silk is so fragmentary; distress; in the end auspicious.
Cleary (1): Adornment in the hills and groves, the roll of silk is small; there is shame, but it turns out well.
Cleary (2): … There is regret, but the end is auspicious.
Wu: He adorns himself with ragged cloth in a hillside garden. He appears parsimonious, but will have good fortune in the end.
COMMENTARY
Confucius/Legge: The good fortune falling to the fifth line affords occasion for joy. Wilhelm/Baynes: The good fortune of the [fifth line] has joy. Blofeld: This good fortune comes in the form of blessings. ["Blessings" implies good fortune which comes, as it were, by chance and not obviously as a result of our own merits or efforts.] Ritsema/Karcher: Possessing rejoicing indeed. Cleary (2): There is joy. Wu: His good fortune comes with jubilation.
Legge: Line five is in the place of honor, but has no proper correlate in line two. She therefore associates with the dynamic line six above her, symbolized by the heights and gardens around a city which serve to both protect and to beautify it. Thus the subject of the line receives adornment from without, and does not of

herself try to manifest it. Moreover, in her weakness, her offerings of ceremony are poor and mean. But, as Confucius said: "In ceremonies it is better to be sparing than extravagant." Hence stinginess doesn't prevent a good auspice. The
K'ang-hsi editors say: "Line five occupies the place of honor, yet prefers simplicity and exalts economy. She might change and transform manners and customs." It is a small matter to say of her that she affords occasion for joy.
NOTES AND PARAPHRASES
Siu: The man meets someone whom he wishes to befriend and feels ashamed at his meager gifts. But his natural sincerity overcomes the difficulties and good fortune ensues.
Wing: You may wish to strengthen your connection with someone you admire, but you feel that what you have to offer is not grand enough to merit attention. However, your internal desires and sincere feelings of friendliness are all that truly matter. Your worth will be recognized and you will meet with good fortune. Wilhelm (from Lectures on the I Ching): Thus Tao and law are also found where man, the personal element, the human mask, as it were, is no longer visible.
Editor: The theme of Persona here contrasts “simplicity” with Haute Couture – I visualize a ragged Taoist sage in the emperor’s palace garden. Stingy, small, meager, plain, ragged, parsimonious, all suggest some sort of impoverishment. To be “adorned” by “poverty” can suggest a morally superior but weak position in relationship to a strong one: the intimidating “hills and gardens” of the aristocracy which define the situation. Thus: your position is weak but correct and should prevail if you serve the Tao. There is also the idea of a small but sincere sacrifice which brings an eventual reward in excess of the original offering. The alliance with the top line suggests a connection with superior forces from whom, despite our humble station, we are adorned via our inner grace. [Jesus] sat down opposite the treasury and watched the people putting money into the treasury, and many of the rich put in a great deal. A poor widow came and put in two small coins, the equivalent of a penny. Then he called his disciples and said to them, "I tell you solemnly, this poor widow has put more in than all who have contributed to the treasury; for they have all put in money they had over, but she from the little she has put in everything she possessed, all she had to live on."
Mark 12: 41-44
A. Less is more.
B. A small sacrifice is appropriate. The reward will exceed the loss.

周易第二十二卦上九爻详解详解
上九爻辞
上九。白贲，无咎。
象曰：白贲无咎，上得志也。
白话文解释
上九：送上白底饰以诸色花纹的布帛，不会坏事。
《象辞》说：白底的布帛饰以诸色花纹，没有灾祸，因为上九居一卦之首位，像人高高在上，志得意满。

北宋易学家邵雍解
平：得此爻者，须防好运转凶，家中、亲属有长辈或命终。做官的会升迁。

台湾国学大儒傅佩荣解
时运：好运已终，恬谈自适。
财运：直接出售，依然有利。
家宅：清白高尚。
身体：清谈解热，可能归天。

上九变卦

  上九爻动变得周易第36卦：地火明夷。这个卦是异卦（下离上坤）相叠。离为明，坤为顺；离为日；坤为地。日没入地，光明受损，前途不明，环境困难，宜遵时养晦，坚守正道，外愚内慧，韬光养晦。

上九爻的哲学含义

 贲卦第六爻，爻辞：上九：白贲，无咎。
上九：白贲，无咎。爻辞释义
白：指白色，引申为纯洁，天然的本色，含返朴归真之意。本爻辞的意思是：用白色来装饰，不喜好华丽，没有祸害。白色是朴素的颜色，可是它的装饰效果却非常好。上九表示事物的极至，一般来讲，事物一发展到极至便不太好了。可是对于装饰则不然，因为装饰的极至是返回到朴素状态中来，是返回到简单的状态中来。我们通过我国建国后的穿着打扮就会发现，打扮的最高境界仍然是朴素。比如八十年代以前，人们的穿着是统一的蓝、绿、红。八十年代后，生活水平提高了，人们幵始穿奇装异服，衣服的颜色也五颜六色，样式五花八门，但今天我们再一看，主领服装市场的还是朴素的单色服装。而白色服装一直是高贵的柄^志，从几千年前至今天没有改变过。蓝色服装一直是销量最大的服装，也是人们穿着最多的一种服装。所以说，修饰、装饰的艺术，也有一个循环的过程，当发展到极至后，又回到初始。
《象》曰：“白贲，无咎”，上得志也。
这是告诉人们：回到最初的纯洁状态，不要用外部的装饰去美化，在简朴实用的形式之中，更能欣赏到生活本身的自然之美。
占得此爻者，如果你想去见某个人，不用刻意打扮，保持自然美，就不会有过错。

上九：白贲，无咎。
《象传》曰：白贲，无咎，上得志也。
上处《贲》之终，终极不变，弊将无质，故《贲》之义，始因天下之质，饰之以文，并将天下之文，归之于质。“白贲”者，素朴自然，是无色也，如宝玉不雕，珍珠不饰，不使文掩其质，“白贲”之谓也。《象传》曰“上得志也”，居卦之上，处事之外，矫世俗之文饰，而敦尚朴素，独行其专，优游自得耳。
凡卦如《泰》与《否》、《剥》与《复》、《涣》与《萃》等，皆有对偶，惟《贲》无对，独于卦中，分贲与不贲两义为对。是读《 易》之诀也。《中孚》一卦亦然。
【占】　问时运：好运已终，劳者宜归于逸，动者宜返于静，优游自适，聊以取乐耳。
○　问商业：现在货价已高，时令将完，不必装饰，即可出售，定得利也。
○　问家宅：清白家风，位置亦高，吉。
○　问战征：身当上将，堂堂之阵，正正之旗，不用谲计奇谋，自然获胜。吉。
○　问疾病：病在上焦，宜用清淡之剂，吉。
○　问行人：得利归来。
○　问六甲：生男。
○　问失物：向高处寻觅，可得。
【例】　维新之际，浦贺管署吏员下村三郎左卫门，旧佐贺藩之士也，罹病日久，来横就医。医曰：病似轻而实重，非滞留受治，恐至危殆。下村氏告于长官，许以留医。下村氏不以病为虑，强还任地，长官谓余曰：下村氏之疾如何？子试筮之。筮得《贲》之《明夷》。
断回：下村氏必死。长官曰：医亦视为重症，但子何以豫言其死也？余曰：《贲》者上山下火，今山变而为地，是《离》明没于《坤》地之象。上九阳变而为阴，阳者生也，阴者死也，即生变为死之象。又上九之爻辞曰“白贲”，白者丧服也，其死不免矣。后未一月，果接其讣音。

Line-6
Legge: The sixth line, dynamic, shows one with white as his only ornament. There will be no error.
Wilhelm/Baynes: Simple grace. No blame.
Blofeld: Simple elegance. No error!
Liu: Simple decoration. No blame.
Ritsema/Karcher: White adorning. Without fault.
Shaughnessy: White luxury; there is no trouble.
Cleary (1): Adornment by simplicity is impeccable.
Wu: He is unadorned and there will be no error.
COMMENTARY
Confucius/Legge: The line shows how he has attained his aim. Wilhelm/
Baynes: The one above attains his will. Blofeld: This top line indicates the fulfillment of our will. Ritsema/Karcher: Acquiring purpose above indeed.
Cleary (2): One attains one’s aspiration above. Wu: His aspiration has prevailed.
Legge: At the top of the hexagram ornament has run its course and there is a return to pure white simplicity. Substantiality is better than ornament. The subject of the sixth line shows more of the spirit of the hexagram than most. His being clothed in simple white crowns the lesson that ornament must be kept in a secondary place.
NOTES AND PARAPHRASES
Siu: The man reaches the peak of his development, and displays perfect grace through the true expression of his character without pretensions. He understands the patterns of human frailties.
Wing: You can rely now upon the sincerity of your true nature to supply your external radiance. Pretensions, form, and adornments are no longer necessary to achieve your aims. Simplicity is the path you must take. In this way you will make no mistakes. Wilhelm (from Lectures on the I Ching): Highest spirituality is connected with complete absence of outward pretense.

Editor: Questions concerning artistic creativity are sometimes addressed by this
line -- differentiating the intent of the muse (Self) from the ambitions of the artist
(ego). We are reminded of the difference between unity and multiplicity -- unity being one simple whole, multiplicity being many diverse complexities or "ornaments." Only the truly intelligent understand this principle of the leveling of all things into One. They discard the distinctions and take refuge in the common and ordinary things. The common and ordinary things serve certain functions and therefore retain the wholeness of nature. From this wholeness, one comprehends, and from comprehension, one comes near
to Tao. There one stops. To stop without knowing how one stops -- this is Tao.
Chuangtse
A. "Keep it simple."
June 28, 2002, 4/23/06, 3/14/08