Hexagram 14 · 火天大有

大有卦原文
大有。元亨。

象曰：火在天上，大有。君子以遏恶扬善，顺天休命。

白话文解释
大有卦：昌隆通泰。
《象辞》说：本卦下卦为乾为天，上卦为离为火，火在天上，明烛四方，这是大有的卦象。君子观此卦象，取法于火，洞察善恶，抑恶扬善，从而顺应天命，祈获好运。
《断易天机》解
大有卦离上乾下，为乾宫归魂卦。大有卦为柔得尊位，抑恶扬善，丰财利义，象征天命所归，得人心，因此主吉。

北宋易学家邵雍解
日丽中天，遍照万物；盛大富有，持盈保泰。
得此卦者，正当好运，事事吉祥，大有收获，但需防物极必反，盛极转衰。

台湾国学大儒傅佩荣解
时运：亨通无比，大放异彩。
财运：放手去做，财富自来。
家宅：积善之家，子孙保之。
身体：虚火上升，小心诊治。

传统解卦
这个卦是异卦（下乾上离）相叠。上卦为离，为火；下卦为乾，为天。火在天上，普照万物，万民归顺，顺天依时，大有所成。
大象：太阳在天，遍照大地万物，但五阳争一阴，须知有盈即缺。
运势：得时得运，昌荣大吉，但防物极必反，盛极而衰。
事业：事业已经取得一定的成就，最忌得意忘形，胡作非为。务必止恶扬善，坚守中正，交往正直的朋友，戒惧谨慎，兢兢业业，真正做到大而不盈，满而不溢，事业可望迈上新的台阶。
经商：兴隆昌盛，已摆脱困难状态，进入兴旺发达的阶段，如能克制贪财的心理，确守诚信原则，公平待人，克勤克俭，尤其应时刻注意市场动向，适时转轨，可望长久。
求名：已经小有名气，切勿就此满足，停顿不前，尤其不可陷入世俗圈内，应继续努力，在真正朋友的帮助下，更上一层楼。
婚恋：条件优越，可供选择者多，以慎重为好。对于家庭双方应尽力维护。
决策：性格坚强，勇于战胜困难，奋斗向上，前进途中困难和厄运很多，唯有认真对待才能不断取得成功，如放松警惕，骄傲自满，将带来惨重失败。朋友很多，交际广泛，对事业很有帮助，但其中也有拆台的小人。

第十四卦的哲学含义
大有这一卦是异卦，由乾卦和离卦组成，上卦为离，为火;下卦为乾，为天。火在天上，普照万物，万民归顺，顺天依时，大有所成。
火天大有这一卦，从以下方面的含意而得其名：乾刚健，离光明，以刚健的行为，朝着光明的方向去奋斗，成功就大有希望，就会有所得。乾刚健，为内卦，
说明美在内心;离光明，为外卦，说明体现在外部的手段光明磊落。具备这种表里一致的美德，才是真正的大有。
火天大有卦位于同人卦之后，《序卦》中这样解释道：“与人同者，物必归焉，故受之以大有。”寻找到志同道合的人，大家齐心协力做事，物产自然丰富起来，所以接下来就是大有了。
《象》曰：火在天上，“大有”;君子以遏恶扬善，顺天休命。
这句话的意思是说，大有卦的卦象是乾(天)下离(火)上，为火在天上之表象。火焰高悬于天上，象征太阳照耀万物，世界一片光明，农业大丰收，“大有收获”。“顺天休命”，“顺”就是服从的意思;“休”有顺其自然的意思。
有道之士在“大有”的时候所作的事就是只需要顺服“天道”;不必过多地操心自己的命运。君子在这个时候要阻止邪恶，颂扬一切善行，顺应天命，替天行道，以保护万物性命。所以一定要注意遏恶扬善，顺天休命。
大有卦启示的是顺天依时的道理，属于上上卦。象征大有收获，象征富有，从一开始就顺达，昌隆通泰。在占卦时，大有卦属于上上卦，求官得官、求财得财，其间纵有反复，必如所愿。《象》是这样来断此卦：砍树摸雀作事牢，是非口舌自然消，婚姻合伙来费力，若问走失未脱逃。
大有卦的卦象是上卦为离为火，下卦为乾为天，火着到了天上便是大有卦的卦象。俗话说“众人拾柴火焰高”，大家围在一个火堆旁构成同人卦，可是众人聚在一起每个人给火堆添一把柴便可以让火焰烧到天上去，可见众人团结起来才会有更大的力量，才会有更大的收获。另外，离为日，乾为天，大有卦的卦象还有明日中天的形象。中午的太阳是最亮的，最热的，所以古代常以日中表示事物的鼎盛时期。

14.火天大有(䷍)-高岛易断
按：大字从一从人。一者天也，以人贯天，天人一致，所以谓大也。有字从又从月，又手也，持也；月渐渐生光，满则光大，有大有之象焉。此卦《离》上《乾》下，《离》炏，《乾》作三，合作
字。卦位六五一阴居尊，五刚之大，皆为尊位所有，故曰《大有》，遂以《大有》名卦。阴小阳大，阳为阴所有，宜曰小有，不知爻虽阴，位则居阳，五刚为九五主阳位者所有，故不曰小有，曰《大有》。
大有：元亨。
《正义》曰：柔处尊位，群阳并应，能大所有，故称《大有》。元为善之长，大有得《乾》之元，以流行成化，故以“元亨”归之。程子曰：诸卦“ 元亨利贞”，《彖》皆释为“大亨”，恐与《乾》《坤》同也。凡卦有“元亨”者四，《大有》、《蛊》、《升》、《鼎》也。
《彖传》曰：《大有》，柔得尊位，大中而上下应之，曰“大有”。其德刚健而文明，应乎天而时行，是以元亨。
此卦下《乾》上《离》，《乾》者天也，《离》者日也，是日在天上，遍照万物，庶类繁昌，君心下交，贤才辈出，物之大者，人之大者，皆归我所有之象也。以其所有之大，名此卦曰《大有》。《大有》者，包括宇宙之大而有之也。卦中一阴五阳，五阳皆服六五柔中之德化，故曰“《大有》，柔得尊位，大中而上下应之，曰《大有》”，“大中”者，犹曰正中也，从容中道，见天子建中和之极，启天下大顺之化，柔能应天，故上下皆应之也。六五之君，虚以容人，中以服人，明以知人，是以得独擅《大有》之尊称。无论诸爻得位或失位，并无凶咎者，以其皆应六五也。且内卦《乾》刚健，外卦《离》文明，六五之君，应于《乾》之九二，应乎《乾》，即应乎天也。应天而时行，其德如是，是以“元亨”，不在上下五阳，而在六五一阴。夫健而不明，则不能辨，明而不健，则不能决，惟健而明，乃足以保其大有也。盖“刚健而文明”者，德之体，存其德于身也；“应乎天而时行”者，德之用，施其德于政也。应天乃所时行，时行必本于应天，德本一贯，人君有如此之德，天下虽大，可运于掌上也。“元亨”者，元即从乾元来，亨者通也；乾健高明，居尊应天，是得“元亨”之道也。
以此卦拟人事，凡人处世，贵贱尊卑，各从分限，有所宜有，故各宜保其所有。然求有之道，又宜出于公，而不宜溺于私也；又宜取诸远，而不宜拘于近也。私则情意系恋，而有必不正；近则见识狭隘，而有必不广。譬如求学，当扩其识于上下古今，而识斯大也；譬如求财，当搜其利于山川海陆，而利斯大也。然必健以行之，而无或自怠；明以察之，而无为所蔽。德则应乎天，行则合乎时，如是以求有，则我之所有，可包括夫天下之有；天下所有，皆统归于我之所有，庶几所有者皆公而非私，亦可即近而及远矣。此之谓“大有元亨”。人能玩味《 易》象，凡其作事，顺天而无违，出于公不溺于私，取诸远不拘于近，是即《大有》之道也。
以此卦拟国家，六五一阴在天位，而抚有五阳。《乾》为富，为正大，《离》为福，为公明，具此公明正大之德，即未尝富有天下，而其量已足包天下矣，《系辞传》所谓“富有之谓大业”是也。《 周易》六十四卦中，一阴五阳之卦凡六，而一阴占君位者，惟此一卦，是以能得《大有》之名也。故《大有》之世，六五之君，虚己而抚育万民，集臣民之贤者，使之从大中之政。九四为近侍之臣，以明哲而有为；九二为正应之臣，刚健而多才；六五能信任不疑，凡臣民之有为有才，皆得收用其效，而若己有之者也。制作尽善者，元也；治化四达者，亨也。是以其政公明正大，德被四海，天下之事，各得其理，天下之民，各得其所，国富民裕，上熙下安，世日进者文明，治堪造者康乐。抚此良庶之人民，大起富强之国势，纳四海之广于利用厚生之中，图天下之大归一道同风之俗。凡下民身家衣食，皆得被其泽，使不敢自私其有，咸欲以所有举之于上也。是之谓《大有》，谓之“上下应之”也。
《同人》之卦，文明之化行于下，庶民皆有君子之风，而无乖戾之俗；《大有》之卦，文明之德备于上，天下咸被圣人之泽，而无缺陷之遗。《比》卦以一阳居尊，下应五阴，其应者皆系民庶；《大有》以阴居尊，下应五阳，其应者皆系贤人。得天下贤人而应之，其德之所有，岂不大乎！
通观此卦，以五阳函一阴，一阴具离明之德，升五爻之天位，诸阳崇之，天子富有四海之象也。《比》卦以一阳统五阴，受《师》之后，宜继乱用刚；此卦一阴统五阳，受《同人》之后，宜继治用柔。《离》火为阳精，与天同体，天体高而火炎上，高明无极。上九“自天佑之，吉无不利”者，为君同于天之象。六爻皆以贡上为义，初为民，二为臣，三为诸侯，四为辅政之大臣，五为天子，上为天人。天子富有天下，天下百物之利，九壤之赋，皆天之所生。五者天之子也，以天之物，养天之子，造化之定理，谁得而干之！士君子涉世饮啄皆天也，况其大者乎？此《大有》之占也。
《大象》曰：火在天上，大有，君子以遏恶扬善，顺天休命。
《离》为日，乾为天，日在天上，照见物之繁多，故曰《大有》。夫“日在天上”明至也，明至则公明正大，而善恶无逃。君子体天，善则举之，恶则抑之，庆赏威罚，各得其当，即福善祸淫之道也，故曰“遏恶扬善，顺天休命”。其“遏恶”，使其有所惩也；其“扬善”使之有所劝也。民能惩恶劝善，天下岂有不治者哉！夫天命之性，有善而无恶，“遏恶扬善”亦不过顺天命之本然。推之讨有罪，奉天之休命而遏之也；命有德，奉天之休命而扬之也。五刑五用，怒非有私，五服五章，喜非有私，于是恶无不化，善无不劝，大有之治，长保永久也。
【占】　问时运：目下亨通，如日在天上，有光明遍照之象。
○　问商业：可放胆大做，有富有日新之象。
○　问家宅：必是祖基素封，积善之家，宜诫劝子弟，培植善根，家业可永保也。
○　问战征：主将星明耀，赏罚得中，万军用命之象。
○　问行人：必满载而归，大利。
○　问六甲：生男。
○　问疾病：不利。
○　问讼事：主公明断结，否则亦必和息。

Judgment
Legge: Wealth means great progress and success.
Wilhelm/Baynes: Possession in Great Measure. Supreme success.
Blofeld: He who possesses much -- supreme success!
Liu: Great Possessions. Great Success.
Ritsema/Karcher: Great Possessing, Spring Growing. [This hexagram describes your situation in terms of your relation to an overriding concern or central idea. It emphasizes that organizing all your efforts around this idea is the adequate way to handle it...]
Shaughnessy: The Great Possession: Prime receipt.
Cleary (1): In great possession are creation and development.
Cleary (2): Great possession is great success.
Wu: Great Wealth is primordial and pervasive.
The Image
Legge: Fire over Heaven -- the image of Wealth. The superior man represses evil and nurtures virtue in accordance with the benevolent will of heaven.
Wilhelm/Baynes: Fire in heaven above: the image of Possession in Great Measure. Thus the superior man curbs evil and furthers good, and thereby obeys the benevolent will of heaven.

Blofeld: This hexagram symbolizes fire in the heavens. [When the trigram for heaven is above, whatever is below may be separated from it; when it is below, it indicates fusion or intermixture with what is above. The significance here is that the splendor of a very great man lights up the heavens.] The Superior Man suppresses those who are evil and upholds the virtuous. Most gladly he accords with heaven and carries out its commands.
Liu: Fire over heaven symbolizes Great Possessions. The superior man suppresses evil and honors virtue, and thus follows the will of heaven and waits upon destiny.
Ritsema/Karcher: Fire located above heaven. Great Possessing. A chun tzu uses terminating hate to display improvement. A chun tzu uses yielding-to heaven to relinquish fate.
Cleary (1): Fire is in the sky; great possession. Thus does the superior person stop evil and promote good, obeying heaven and accepting its order.
Cleary (2): … Leaders obey nature and accept its order by stopping the bad and promoting the good.
Wu: Fire above and heaven below form Great Wealth. Thus the jun zi suppresses the evil and promotes the good; he abides by the will of heaven to enrich his life.
COMMENTARY
Confucius/Legge: Wealth shows the magnetic line in the central ruler's place, and honored by the dynamic lines above and below. The figure is composed of the trigrams of Strength and Clarity. The central line of Clarity responds to the central line of Strength, eventuating in timely action. This indicates great progress and success.
Legge: Wealth means "great havings," and symbolizes a kingdom, family or individual in a state of prosperity. The danger in such a position arises from the pride it is likely to engender. Here however, everything is against that: the place of honor is occupied by a magnetic line, so that the ruler will be humble, and all the dynamic lines will respond to her with sympathetic allegiance. The ruler's seat is in the central position of the trigram of Clarity, and hence her strength is directed by intelligence, and all her actions are timely, like the seasons of heaven.
Fire above the sky shines far -- symbolizing the vastness of the territory of wealth. To develop virtue and repress evil is in accordance with the will of heaven, which has given to all men a nature fitted for goodness.

Cleary (2): All states of being have this essence inherent in them and are indeed made of this essence, but all states other than that of complete enlightenment are out of harmony with this essence in some way. Buddhahood is when you accord with this essence.
Wu: As the sun shines brightly high in the sky, both the good and the bad will be exposed. The responsibility of the jun zi is to discriminate between them. He acts in accordance with the nature of goodness (the will of heaven) to enrich his life.
NOTES AND PARAPHRASES
Judgment: The greatest kind of Wealth accrues from furthering the Work. The Superior Man manages his forces in accordance with the goals of the Work. Wealth is the inverse of the preceding figure, Union of Forces. If the thirteenth hexagram depicts a process of uniting, the fourteenth might be seen as the completion of that process. To have one's inner forces correctly united is indeed Possession in Great Measure, which is the title that Wilhelm gives to this figure. It is emphasized in the Image that this Wealth must be administered in accordance with the "benevolent will of heaven,” which is to say: the principles of the Work must always guide one's choices if one is not to lose equilibrium and become pauperized by illusion. The superior man considers a rich possession of moral principles to be honor, and peace in his person to be wealth.
Chou Tun-I

周易第十四卦初九爻详解
初九爻辞
初九。无交害，匪咎；艰则无咎。
象曰：大有初九，无交害也。
白话文解释
初九：不要彼此侵害，即没有灾祸，既使处于艰难之中，也没有灾祸。
《象辞》说：大有初九爻辞说，不要彼此侵害。

北宋易学家邵雍解
平：得此爻者，心绪不定，小人欺凌，很是艰辛，长辈或有灾难。做官的须急流勇退，不可贪婪荣华富贵。

台湾国学大儒傅佩荣解
时运：刻苦自勉，等待好运。
财运：基业初创，慎始无害。
家宅：新富可喜，值得珍惜。
身体：健康无虞，讼事宜解。

初九变卦

  初九爻动变得周易第50卦：火风鼎。这个卦是异卦（下巽上离）相叠。燃木煮食，化生为熟，除旧布新的意思。鼎为重宝大器，三足稳重之象。煮食，喻食物充足，不再有困难和困扰。在此基础上宜变革，发展事业。

初九爻的哲学含义

初九这一爻为同人卦最初始的状态，这一爻属于阳爻居刚位，位正，得势。与“九四”同性相斥，不相应；但也象征他们中间没有私情存在，与人交往的公正与广阔。所以说，是在门外与人交往。虽然没有到达“卦辞”中的“野”那样的大同程度，但已超越在一门之内的狭隘的近亲关系。像这样交往广阔，当然不会有过失。
如果你在做事时，出于公心，不偏私，不护短，那么就能得志同道合的人，来一起开创事业。
走出家门，去与志同道合的人相聚，怎么会有过失呢？有了问题，到外面求众人的帮助，怎么会有过失呢？走出家门，脱离自己的小圈子，到民众中去，怎么会有过失呢？这就是“同人干门，无咎”。在我国古代，一般有了大事，君王不能解决的大事，便要贴皇榜，请天下有能力之人前来解决。
这皇榜一般贴在午门外或城门口，可以使更多的人看到。这就是“同人于门”。
所以说，“同人于门”即有求天下贤人辅佐的意思，又有与民众打成一片的意思。能做到这些，肯定不会有过失的。

初九：无交害。匪咎，艰则无咎。
《象传》曰：《大有》初九，无灾害也。
“交害”者，涉害也。九居一卦之初，虽卦属富有，初阳在下，未与物交，所以未涉于害也，何咎之有？凡处富有之时， 易致自满，满则骄生，骄生则害即随之，有害即有咎。惟时时克思厥艰，斯小心敬惧，有而不自以为有，即出而无相交，必矢刻苦自劝之心，不敢稍存骄盈之念，故曰“艰则无咎”。盖富有本非有咎，在初时未交于害，以为“非咎”，则一交而遂得咎者，咎由自取之耳。能思其艰难，则可以保其有，即可以免其咎。《象传》曰“《大有》初九”，言当《大有》初爻，无所交涉，不关灾害也。一说，训“无交害”三字，为国无交而害者，盖以初九之应在九四，两刚相遇，其情不相得。此意亦可备一解。
【占】　问时运：目下尚未交盛运，须刻苦自勉，待好运到来，自然得利。
○　问商业：想是基业初创，百货未曾交办，须要谨守其初，自得无害而有利也。
○　问战征：必是初次动众，尚未交锋，须要慎始，自无后患。
○　问家宅：必是新富之家，艰难创业，自得后福。
○　问讼事：尚未投告，还宜和息为善。
○　问行人：尚未有归志也。
○　问六甲：生男，产期尚远。
○　问失物：一时难以即得，待久可有。
【例】　佐贺县士族深江某，余之亲友也。明治四年，从事纸石灰等商业，来横滨为奸商所败。此人虽有才学，不惯商业，请余占后来气运，策得《大有》之《鼎》。
断曰：此卦《大有》，足见后运昌盛。今九居初爻，是将近运来之时，故不免为小人所害。虽近来有意外之损失，原来足下于商业本未惯习，虽有小害，未足咎也。今谋出仕官途，将来必得升迁，但一值盛运，不思厥艰，咎必难免。惟持盈保泰，虽有而不忘其艰，时时刻苦自勉，以今日之苦，期他日之亨，即得他日之亨，又仍虑今日之苦，不忘其艰，则无咎也。如是，则可长保其有矣。愿足下勉之！后果如此占。
【例】　相识某县人永井某来，请占气运，筮得《大有》之《鼎》。
断曰：卦曰《大有》，已兆资产丰足之象，可欣可喜。今得初爻，知为一时之初运，未得大利，若不思经营之难，稍涉骄盈，便干灾害，万宜戒慎。就尊府论之，尊大人性情笃实，平生桔据勉励，未能扩充家计。足下意犹未满，欲发一攫千金之念，幸此盛运初交，得此利益，是正《大有》之初爻也。其辞曰：“初九，无交害，非咎，艰则无咎。”此艰字，最宜审慎。盖谓爻居初九，未与物交，是以“非咎”，一经交际，害即伏之，若不思克艰，咎必难免矣。慎之勉之！
某氏一时虽面从我言，然年少意气，不能自抑，渐耽骄奢，卒致败事，遂即非行，而陷囹圄。爻象垂诫，不爽如此，岂不可畏哉！

Line-1
Legge: The first line, dynamic, shows that there is no approach to what is injurious, and there is no error. Let there be a realization of the difficulty and danger of the position, and there will be no error to the end.
Wilhelm/Baynes: No relationship with what is harmful. There is no blame in this. If one remains conscious of difficulty, one remains without blame.
Blofeld: Having no contact with evil, he is blameless; therefore, even if he is involved in trouble, he remains without fault.
Liu: Avoidance of the harmful brings no blame. Awareness of difficulty -- also no blame. [This line indicates sadness and confusion but also that one can avoid them by being cautious.]

Ritsema/Karcher: Without mingling harm. In-no-way faulty. Drudgery byconsequence without fault.
Shaughnessy: There is no exchanging of harm that is not trouble; if in difficulty then there will be no trouble.
Cleary (1): If there is no association with what is harmful, one is not blameworthy. If you struggle, there will be no fault.
Cleary (2): As long as there is none of the harm that comes from association, this is not blameworthy. If one struggles, there will be no blame.
Wu: His disadvantage is having no association, but it is not an error of his doing. If he is aware of his difficult position, he will be blameless.
COMMENTARY
Confucius/Legge: Shows no approach to what is injurious. Wilhelm/
Baynes: If the first line of Possession in Great Measure has no relationships, this is harmful. Blofeld: This line means that we shall avoid any intercourse with evil. Ritsema/Karcher: Without mingling harm indeed.
Cleary (2): The absence of harm that comes from association. Wu: His disadvantage is having no association.
Legge: Line one, though dynamic, is at the lowest part of the figure, and has no correlate above. No external influences have as yet acted injuriously on him. Let him do as directed, and no hurtful influence will ever affect him.
NOTES AND PARAPHRASES
Siu: At the outset, no threats have been received and no challenges met. The man avoids harm by realizing the dangers caused by opulence and exercising appropriate restraint.
Wing: Although you possess a great deal, you have not yet been challenged in your position. Therefore, you have made no mistakes. Keep in mind that the situation is at its beginning and difficulties may lie on the road ahead. With forewarned awareness you can remain blameless.
Editor: The image suggests a situation of great potential which could be ruined through bad choices of action. Recognize the difficulty of maintaining your will under such circumstances. Wilhelm’s version of the Confucian commentary and Wu’s translations of both line and commentary don’t follow the other translators. Their interpretations seem anomalous unless the specific situation concurs.

There is merely a thin borderline between individuation as a conscious
process and the disruption and dissolution of the personality -breakdown or even psychosis -- which takes place when the unconscious gains the upper hand. (Hence also the closeness of genius and insanity and the danger of "short cut” methods of entering the unconscious, such as drugs.) The outcome of the confrontation with the numinous powers depends upon the attitude of the ego.
E.C. Whitmont -- The Symbolic Quest
A. Despite difficulty, stay clear of anything which might threaten the Work.
B. Be very careful in your choices now.

周易第十四卦九二爻详解
九二爻辞
九二。大车以载，有攸往，无咎。
象曰：大车以载，积中不败也。
白话文解释
九二：用大车装物载人，有明确的目的地，没有灾祸。
《象辞》说：用大车装物载人，物积于车中不会散失。

北宋易学家邵雍解
吉：得此爻者，营谋得利，财利丰厚，但不利于老人的健康。做官的闲职者会受到重用。

台湾国学大儒傅佩荣解
时运：正交好运，一路顺风。
财运：国内国际，无不获利。
家宅：可以乔迁。
身体：出外就医，讼事得胜。

九二变卦

  九二爻动变得周易第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。

九二爻的哲学含义

宗：是宗族。吝：偏狭，鄙吝。
从卦象上看，六二属于阴爻居阴位，得位，中正，与“九五”阴阳相应，通常是吉象。但是，在这个同人的卦中，相应代表有私情、私心的存在，这一卦，是在阐扬天下大同的理想世界，需要公正、无私地交往，所以六二与九五相应反而成为不利的关系，因而不相宜。这就像只是在宗族中交往，只是在同姓中交往，有着私心一样。这种宗族和同的态度，虽然不能说错，但也不值得赞扬。这一爻，说明应进一步打破宗族观念，扩大交友的圈子和交往的范围。只与同宗人亲附，会有弊病，行事必然艰难。应该把目光放长远一些，多和外界接触。
《象》曰：“同人于宗”，吝道也。这是告诉人们，不能团结各个阶层的人，是引起麻烦的根源。所以如果你想做事，不要只依赖于同宗族的人。尤其是一些夫妻店、家族企业，处理不好可能会因为利益而互相猜疑，为此伤了亲情。
要打破这个界限，团结上上下下的人，这样对事业会更有利。

九二：大车以载，有攸往，无咎。
《象传》曰：大车以载，积中不败也。
此爻以阳居二，阴阳刚柔，适得其宜。当大有之时，居臣下之位，上应六五之君，是具大有为之才，遇大有为之时，以一身而任国家之重者也。二阴柔，是以能容，九阳刚，是以能行，象车。初、三两刚，比辅于左右，为“大车”，故曰“大车以载”，谓其才之足以任重而行远也。二以刚中之德，恢有容之量，能以天下之人才，属之于群，量才器使，俾得各效厥职，而无有丛脞，故曰“有攸往，无咎”。占者如此，则位足以酬其志，德足以堪其任，上不负君之所托，下不失民之所望，何咎之有？《象传》曰“积中不败也”者，言大车得初三左右两刚比辅，车体完厚，虽积重于中，行远而不败，犹九二才力刚强，能肩当天下之重，断无败事之虞也。此爻变则为《离》，《离》六二辞曰，“黄离，元吉”，可以参考也。
【占】　问时运：目下正交好运，一路顺风，无往不利。
○　问商业：贩运货物，贸迁有无，极之域外通商，无不获利。
○　问战征：利于陆战，率军直进，攻取皆捷。
○　问家宅：平安无咎，若谋高迁，更吉。
○　问疾病：宜出外就医，吉。
○　问行人：因在外谋事，诸多利益，一时未归。
○　问讼事：得胜。
○　问六甲：生男，逾月则生女。
【例】　明治二年，友人来请占某贵显气运，筮得《大有》之《离》。
断曰：此卦六五一阴居君位，统御五阳。内卦为《乾》．《乾》纲独揽，正大之象；外卦为《离》，《离》明普照，光明之象。光明正大而有天下，谓之《大有》。二爻具刚中之德，与六五之君，阴阳相应，能积载天下之大任，辅佐天下之大业，恰如大车运转自在，谓之大“车以载，有攸往，无咎”。据此爻辞，知某贵显，后必当大任，奏大功也。后果如此占。
【例】　占明治三十二年，占德国之气运，筮得《大有》之《离》。
断曰：此卦五爻阴得中，统御五刚，恰如德帝统御普国，众民悦服，国中兵食完备，战守咸宜，正国军盛大之象。今得二爻，其辞曰“大车以载，有攸往，无咎，”可以见矣。

Line-2
Legge: The second line, dynamic, shows a large wagon with its load. In whatever direction advance is made, there will be no error.
Wilhelm/Baynes: A big wagon for loading. One may undertake something. No blame.
Blofeld: There are large supply wagons. [Apparently we need not fear failure through lack of resources.] If there is some desired goal (or destination), setting out (to attain it) will involve no error.
Liu: Loading the big wagon. Undertaking without blame. [One can expect to achieve his undertaking and acquire property.]
Ritsema/Karcher: The great chariot used to carry. Possessing directed going. Without fault.
Shaughnessy: The great cart is used to carry; there is someplace to go; there is no trouble.
Cleary (1): Using a great car for transport, when there is a place to go there is no fault.
Cleary (2): Using a large car for transport, there is a place to go, etc.
Wu: To haul in a cart to a certain destination is without fault.
COMMENTARY
Confucius/Legge: This refers to the virtue accumulated by the subject of the line, so that he will suffer no loss in the conduct of affairs. Wilhelm/ Baynes:

Accumulating in the middle; thus no harm results. Blofeld: Some place where supplies have been accumulated will escape from danger. Ritsema/Karcher: Amassing centering, not destroying indeed. Cleary (2): If the load is balanced you will not fail. Wu: Means to accumulate at the center with no failure.
Legge: The dynamic second line has his proper correlate in the fifth line ruler of the figure, and will subordinate his strength to his humility.
NOTES AND PARAPHRASES
Siu: Accumulated virtues and competent helpers enable the man to assume great responsibilities. Like a huge wagon ready for loading, he subordinates strength to humility.
Wing: You not only have tremendous resources to work with, but you also possess the wherewithal to coordinate these assets and make them work for you. Such ingenuity will allow you to fearlessly attempt ambitious endeavors.
Editor: A wagon is a "vessel" which contains something as well as a vehicle which can go somewhere. Thus the image suggests the power to accomplish a task or reach a goal. If a man worships the Self only as his true state, his work does not perish, for whatever he desires that he gets from that Self.
Brihadaranyaka Upanishad
A. The image favors progress in furthering the Work.
B. A receptive vehicle.
C. An accumulation of virtue permits progress.

周易第十四卦九三爻详解详解
九三爻辞
九三。公用亨于天子，小人弗克。
象曰：公用亨于天子，小人害也。
白话文解释
九三：天子宴请公侯。小人则不能参与。
《象辞》说：天子宴请公侯，（小人不能参与）因为小人参与国政，将是国家的祸害。

北宋易学家邵雍解
平：得此爻者，有灾难，举步维艰，勿近小人。做官的会受到重任，读书人会取得很好的成绩。

台湾国学大儒傅佩荣解
时运：显荣之时，取贿必败。
财运：名利并至，勿近小人。
家宅：喜庆宴会，须防仆婢。
身体：饮食小心，不可争讼。

九三变卦

  九三爻动变得周易第38卦：火泽睽。这个卦是异卦（下兑上离）相叠。离为火；兑为泽。上火下泽，相违不相济。克则生，往复无空。万物有所不同，必有所异，相互矛盾。睽即矛盾。

九三爻的哲学含义

九三：伏戎于莽，升其高陵，三岁不兴。爻辞释义
伏：指埋伏，潜伏，欲战而不出。戎：指军队，士兵。莽：指荒原草丛，丛林。升：登上。陵：山丘。
本句爻辞的意思是：把军队埋伏在密林草莽之中，占据附近的制高点守望着，过了三年，都不敢贸然出兵。
九三这一爻，从与其他爻的关系来看，可以这样打个比方：六二是阴爻代表女人，九三是阳爻居阳位，而且处于下卦的最上端，代表男人。而全卦之中，最强势的是九五这位，同样是阳爻居阳位，处于君主之位，是比九三更强一个男人。九三是一个小国的首领，一个比自己更强大的外帮首领看中了九三境内的一个美女。为了讨好比自己更强大的外帮首领，打算把这位美女派去和亲，可是九三自己看了这位美女，强行把美女留下来与自己成婚。他担心对方的首领一怒之下前来进犯，而自己又不是人家的对手，所以才出现了爻辞中所描绘的那样，带兵埋伏在林莽之中，时刻警惕着，好在盟国没有来犯，没有发生灾难。
占得此爻者，要注意维持与外界的关系，不要因为一己私利，而将与盟友的关系搞得剑拔弩张，让自己费尽了精力，给自己带来了恐惧与不安。
埋伏兵甲于草莽中，三年都不敢与敌人进行正面的交锋，这可真是够谨慎的。可是谨慎总不会犯大错误，虽然伏于草莽中日子清苦，但却可以保存实力。这里讲的可能仍是高宗讨伐鬼方的事情。鬼方是我国古代西北的一个部落。历来我国北部的民族勇猛好战，所以高宗这次征伐最初肯定是出师不利。敌人太强大，怎么办?只能等待时机。伏兵于草莽中，研究新的作战部署，寻找可以一举歼灭敌人的战机。“三年不兴”，其实也就是说三年后始兴。也就是说三年后打败了敌人。这是面对强敌必须采取的战略战术。

九三：公用亨于天子，小人弗克。
《象传》曰：公用亨于天子，小人害也。
“亨”与享同。“公用亨于天子”者，谓天子设筵，宴会公侯也。九三与之，此爻居下卦之上，公侯之象。九五之君，虚己下贤，一时四方公侯，感化来宾，如《诗》所咏“喜宾安乐，寥获湛露”之义是也，故曰“公用享于天子”。盖诸侯之于天子，藩屏王家，天子喜其功，宴享而劳之。此爻以阳居阳，具纯正之才德，可得与此宠荣，若使小人当此，捧富有，擅威福，慢上凌下，必招祸患，安得与享礼之优待乎？上无比应，君上必不信任，故曰“小人弗克”，《象传》亦曰“小人害也”。
一说“享于天子”者，谓能以所有贡奉于君上。凡土地之富，人民之众，皆天子之有也，诸侯谨守臣节，忠顺奉上，抚育黎庶，以效屏藩，丰殖货财。以资贡献，享之天于，以其有为天子之有也。若小人而居此位，则私有其富，不复知奉公之道，故曰“小人弗克”。此义亦通。
按：凡《 易》辞曰“先王者，以垂统言；曰“帝”者，以主宰言；曰“天子”者，以正位言；又“后”者，天子诸侯之通称；“大君”者，天子之尊称也。
【占】　问时运：目下正当显荣之时，利为公，不利营私。
○　问仕途：恰得宠任荣赏之象，若取赂必败，宜慎。
○　问商业：不特得利，且可得名。
○　问战征：有犒赏三军之象，得获胜仗，恐于兵众有《损》。
○　问家宅：有喜庆宴会之象，家食丰富，但使用婢仆中，须当留意。
○　问讼事：若为饮食起衅，恐难得直。
○　问六甲：生男。主贵，但幼小时，防多疾厄。
【例】　大阪友人某来，请占某豪商时运，筮得《大有》之《睽》。
断曰：此卦《大有》，可知为富豪之家。“公用享于天子”者，为大臣宠荷君恩也。在商人处涉王事，得官家优待，其象亦同。商人而获此宠遇，宜慎守其常，切勿恃势怙宠，不然，挟富有，假威权，恃宠而骄，必损资产。吉凶悔吝，惟在其人自取而己。
其后某豪富，管理某省用途金，与贵显交往，自负富有，颇招人怨，偶罹病死，不能办偿官金，致破其产。
【例】　明治五年，土州人渡边小一郎来，请占气运，筮得《大有》之《睽》。
断曰：《大有》之世，天子虚己用贤，金帛之出纳委之臣下，大臣为能谨慎任事，小人则必失奉上之道，故辞曰“公用享于天子，小人弗克。”足下令负担铁道局神户出张所事务，出纳金钱，最宜注意。昔封建之世，士民共有义气，往往有监守自盗者，则屠腹而谢其罪。维新以来，刑法宽缓，人少廉耻，不可不深留意也。
后在神户，某属员为私买米市，偷用官金若干，渡边氏亦不免其责，且为救护属员，借入某商人之金若干，以办偿官金。后事发觉，与属员某共处其罪云。
【例】　江京虎之门，琴平神社宫司鸿雪爪者，余之知己也。二十九年某月，来告曰：顷日浅野侯爵罹大患，以其危笃，不堪忧虑，请筮一卦，以占休咎。筮得《大有》之《睽》。
断曰：《大有》者，以示生命之有在也。上爻为有之终，恰值归魂，今占得三艾，病之用享，利在药饵，知必昨良医奏功也。”贫贱辈请良医难得，良药万难。“克”者，愈也，故在小人或防“弗克”，在侯之家，良医 易招，即贵重药品，亦易购觅，故谓之“王用享于天子”。如得天子之赏赐良药也，病必无碍。后果快愈，今犹无恙也。

Line-3
Legge: The third line, dynamic, shows us a feudal prince presenting his offerings to the Son of Heaven. An inferior man would be unequal to such a duty.
Wilhelm/Baynes: A prince offers it to the Son of Heaven. A petty man cannot do this.
Blofeld: A prince may win rewards from his emperor, but this is beyond an ordinary man's power.
Liu: A duke makes an offering to the emperor. The inferior man is unable to do this.

Ritsema/Karcher: A prince availing-of Growing, tending- towards heavenly sonhood. Small People nowhere controlling.
Shaughnessy: The duke uses aromatic grass to the Son of Heaven; the little man is not capable of it.
Cleary (1): The work of barons serves the son of heaven. Petty people are incapable of this.
Cleary (2): Impartial action gets through to the ruler. Small people, etc.
Wu: A duke has the honor of dining with the king. The little man is unworthy of the honor.
COMMENTARY
Confucius/Legge: An inferior man in such a position does himself harm.
Wilhelm/Baynes: A petty man harms himself. Blofeld: The little man would only harm himself in the attempt. [This omen suggests that a great goal can be won only by someone very powerful or distinguished; others would be well advised not to attempt it.] Ritsema/Karcher: Small People harmful indeed.
Cleary (2): Small people would be harmed. Wu: This will be unfitting to the little man.
Legge: Line three is dynamic in a correctly dynamic place. The top line of the lower trigram is the proper place for a feudal lord. He will humbly serve the condescending ruler in the fifth place. An inferior man in the same position, but without the virtue, would give himself airs.
NOTES AND PARAPHRASES
Siu: The superior man places his property and talents at the service of the ruler and the public. The inferior man employs them for his own gain.
Wing: A superior-minded person will place his talents or resources at the disposal of his leader or his community. Through this type of open generosity he is benefited, for he is loyally supported in turn. A lesser man cannot do this.
Editor: This line is often received under painful conditions in which a sacrifice of some kind is demanded. Blofeld and Wu’s versions differ conceptually from the other translators, and may be considered eccentric unless the matter under question supports their interpretations. Whether your task demands abject poverty of you or gives you the greatest wealth, you must always remember that nothing, absolutely nothing, ever or anywhere really belongs to you. On the contrary, everything is God’s property, and from his property you receive

something only for your actual needs, corresponding to your task. Just as it's a matter of indifference to a canal whether more or less water flows through it, because the water doesn't belong to it, you too must regard everything fate gives you as something that comes to you from God, and something you must pass on.
Elisabeth Haich -- Initiation
A. Sacrifice your ego-autonomy for the good of the Work. This is impossible for one who has not advanced beyond his own narrow self-interest.
B. A superior man's meat is an inferior man's poison.
C. A difficult sacrifice is called for.

周易第十四卦九四爻详解详解
九四爻辞
九四。匪其彭，无咎。
象曰：匪其彭，无咎，明辩晰也。
白话文解释
九四：用曝晒男巫来求雨，旱情严重，但没有灾祸。
《象辞》说：反对坏人坏事没有灾祸，因为明于考察辨析。

北宋易学家邵雍解
平：得此爻者，宜守常，则可避免伤害，眼睛方面或会出现病症。做官的须安于现状，不可激进，则可免祸。

台湾国学大儒傅佩荣解
时运：持盈保泰，知足不辱。
财运：利益已足，勿再贪求。
家宅：荣美可观，满则招损。
身体：膨胀之症。

九四变卦
九四爻动变得周易第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。

九四爻的哲学含义

同人卦第四爻，爻辞：九四：乘其墉，弗克攻，吉。
占得此爻者，要懂得适时放弃。就像登上城墙准备与敌人开战，却放弃了，这样反而能得到吉祥的结果。
《象》曰：“乘其墉”，义弗克也，其“吉”，则困而反则也。这就是告诉人们说，“准备登城向敌人进攻”，但终于没有进攻，是因为发现这种进攻是不仁义的，这样做能获得吉祥，是因为在困惑时能及时醒悟，反过来能按正确的办法行事。

九四：匪其彭，无咎。
《象传》曰：匪其彭，无咎，明辨析也。
“彭”者，盛多貌。《诗》曰“行人彰彭”，曰“出车彭彭”，曰“驷
彭彭”曰“四牡彭彭”皆形容人马之强盛也。此爻以刚居柔，当《大有》之时，在执政之位，有刚明之才德，立众贤之上，与六五之君，阴阳亲比，君上之眷顾至渥，宠遇殊盛，所谓位极人臣，威权富贵，萃于一身，是处过盛之势者也。过盛则可危，惟能体《离》之明，居柔善逊，见几而避，虽处其盛，以为非已之盛也，故曰“非其彭，无咎”。《象传》释“无咎”曰，“明辨析也”，“析”者明之体，“明辨”者，得外卦《离》日之象。
一说以“匪”为篚，此爻威权之盛，天下之人，辐辏其门，非无赠贿之嫌。身居大臣之地，运值《大有》之时，琐琐赠贿，何足动其心乎？是谓“非其彭，无咎”。《易》之取象广大，不容偏执一义也。
【占】　问时运：六爻已值其四，是目下已到极盛之会，当持盈保泰，知止不辱。
○　问商业：已得利益，毋过贪求，斯无害。
○　问家宅：必苟完苟美，如卫公子荆之居室，则善矣，否则未免盈满有损。
○　问疾病：防有膨胀之患。
○　问六甲：生男。
○　问讼事：得明决之才，判断得直。
○　问失物：在竹篚内寻之。
【例】　亲友某氏，以商业旅行，托余代襄其事。一夜深更，其伙友某，突来哀诉曰：有一疑事，而不知所措，请一占为解。仆穷厄，今朝有一商来，领受金三百元，藏之簟笥，忘施锁钥，至夕检取，不见其金。或疑遗忘他所，搜索不得，于是检查朝来出入，及在家者，其人皆夙所信任，无可疑者，遗失所由，实不可知。筮得《大有》之《家人》。
断曰：卦名曰《大有》，知未出外，而在家中可知也。又以卦拟全家，上卦者为二阶，爻辞曰“匪其彭，无咎”，“匪”者，盛玉帛之竹器，子宜速还，检二阶之竹器，必可得之也。
某谢而去，少顷来报曰，果发见之于二阶之竹器中也。

Line-4
Legge: The fourth line, dynamic, shows its subject keeping his great resources under restraint. There will be no error.
Wilhelm/Baynes: He makes a difference between himself and his neighbor. No blame.
Blofeld: Pride is not involved -- no error!
Liu: He distinguishes between himself and his friends. This brings no blame.
Ritsema/Karcher: In-no-way one's preponderance. Without fault.
Shaughnessy: It is not his fullness; there is no trouble.
Cleary (1): Repudiate self-aggrandizement and there is no fault.
Cleary (2): Negating self-inflation, there is no blame.
Wu: He who keeps his strength under restraint will not be humiliated.
COMMENTARY
Confucius/Legge: His wisdom discriminates clearly what he ought to do.
Wilhelm/Baynes: He is clear, discriminating, and intelligent. Blofeld: Implies the possession of very great discriminatory powers. [Such as the power to recognize how very little of our success is really due to our own merits.]
Ritsema/Karcher: Brightness differentiating clearly indeed. Cleary (2): Because the understanding is clear. Wu: Because he exercises clear discriminations.

Legge: The strength of line four is tempered by his position in a magnetic place. Hence he will do no injury to the mild ruler just above him.
NOTES AND PARAPHRASES
Siu: The man discriminates clearly what should be done. He keeps his strength under control, yields not to competition and envy, and does not injure the mild ruler.
Wing: Quell your pride and envy and do not attempt to compete with others or emulate those in power. Give your full attention to the business at hand and you will avoid mistakes.
Anthony: When we argue, we engage and compete with other people’s inferiors. We should remain disengaged. Even when we mentally argue with or inwardly look at the problem, we remain engaged, thinking of ways to deal with their inferiors. Such looking to the side causes us to deviate from our own direction.
Editor: Wilhelm and Liu both render this line in terms of making a distinction between oneself and others. The distinction to be made is to see the difference
between the minister in line four and the ruler in line five -- i.e., don't overstep your authority or aspire above your proper place. The line can also refer to codependence to other people's illusions. You have your own unique path to follow: you cannot acquiesce to the unenlightened expectations of others without doing damage to yourself, to them, and to the Work. Choices like this are often extremely painful. This, however, does not absolve the aspirant from doing what the Work demands. Better is one's own dharma, though imperfectly performed, than the dharma of another well performed. Better is death in the doing of one's own dharma: the dharma of another is fraught with peril. Bhagavad-Gita 3:35
A. Follow your own path and let others follow theirs.
B. The situation calls for discrimination and restraint.
C. Differentiate the difference between a superior and an inferior element in the situation.

周易第十四卦九五爻详解详解
六五爻辞
六五。厥孚交如，威如，吉。
象曰：厥孚交如，信以发志也；威如之吉，易而无备也。
白话文解释
六五：来犯之敌被紧紧捆绑，严厉惩罚，吉利。
《象辞》说：其人诚信坦白，因为他以诚信来表现自己的志向。威服众人之所以吉利，因为众人敬畏，则能平安而不困惫。

北宋易学家邵雍解
吉：得此爻者，须相时而动，切不可骄傲自负，以免自取其祸。做官的宜退不宜进。

台湾国学大儒傅佩荣解
时运：众人信服，晚运亨通。
财运：人和为贵，富有不难。
家宅：一家和睦，须防盗贼。
身体：保持门面。

六五变卦
六五爻动变得周易第1卦：乾为天。这个卦是同卦（下乾上乾）相叠。象征天，喻龙（德才的君子），又象征纯粹的阳和健，表明兴盛强健。乾卦是根据万物变通的道理，以“元、亨、利、贞”为卦辞，表示吉祥如意，教导人遵守天道的德行。

九五爻的哲学含义

同人卦第五爻，爻辞：九五：同人，先号眺，而后笑，大师克相遇。
《象》中这样解释本爻：同人之先，以中直也；大师相遇，天罔极上遇，言相克也。
这是在说，开始大声痛哭，说明这时内心中正诚信，因不知战事的胜败而焦急痛哭；大军遇到了志同道合者，终于获得了战争的胜利，于是欢笑起来。
在寻找志同道合的人时，肯定会有些阻力，不是轻易就能找到的，你可能为此深深痛苦过。但是只要你不放弃，克服这些阻力，终将会达到目的，露出笑颜。
占得此爻者，当与合作者的谈判正僵持不下时，可能意外地出现一个第三方，使事情向对你有利的方向发展。这个时候，你可以视第三方为“同人”，并想办法扩大自己的战果。

六五：厥孚交如，威如，吉。
《象传》曰：厥孚交如，信以发志也；威如之吉， 易而无备也。
“孚”者，所以通上下之情；“威”者，所以严上下之分也。情不通则高，分不严则亵。“交如”者，交接之义；“威如”者，威严之义。孔子曰，“正其衣冠，尊其瞻视，俨然人望而畏之”，此之谓也。此爻以柔中居尊位，虚心礼贤，下应九二，上下五阳，皆归其德，故曰“厥孚”。明良一德，朝野倾心，如良友之善交，故曰“交如”。然君心贵和，而君体贵尊，所谓有仪可象，有威可畏，故曰“威如”。盖《大有》之世，在下者有协助之志，在上者又能诚信接下，足以感发之，故《象传》曰“信以发志也”。又《象传》曰“易而无备也”者，六五居群刚之间，独用柔道，未免为人所易慢，而无畏怖之心也。
【占】　问时运：必其平生为人所信服，且有威望，晚运亨佳之会也。
○　问商业：一时众商信服，货物通行，可永保其富有也。
○　问战征：众军勇跃，威令远扬，尤宜警备，以防敌军。
○　问家宅：主一家和睦，恐有盗窃，宜备防也。
○　问失物：所窃者即信用之人，以威逼之，必交还也。但恐得而复失。
○　问六甲：生男。
○　问讼事：被告者必畏威而和。
○　问行人：如期而归。
【例】　一日亲友某来，请占气运，筮得《大有》之《乾》。
断曰：此卦拟之于国家，六五柔中之君，备公明、正大、威信、温和之德，与九二阴阳相应，与九四阴阳相比，统御众阳，以保大有之治，以一个人观之亦同。足下信用忠实之伙友，虚己而容人，以众之喜为己之喜，以众之忧为已之忧，主仆相和，家政克行。然有不可无威，无威则命令不行，国政然，家政亦然。今当大有之时，预体此意，可注意于恩威并行也。某氏守之，家业益臻繁昌。

Line-5
Legge: The fifth line, magnetic, shows the sincerity of its subject reciprocated by that of all the others represented in the hexagram. Let her display a proper majesty, and there will be good fortune.

Wilhelm/Baynes: He whose truth is accessible, yet dignified, has good fortune.
Blofeld: His sense of confidence enables him to be sociable and well respected. A dignified bearing is an asset (literally, good fortune).
Liu: One is confident, sociable, and dignified. Good fortune. [Proud or aggressive actions will cause trouble. One should not be hasty but wait for the proper opportunity to act.]
Ritsema/Karcher: Your conforming: mingling thus, impressing thus. Significant.
Shaughnessy: His return is crossed-like, stooped-like; in the end it is auspicious.
Cleary (1): The trust is mutual. Power is auspicious.
Cleary (2): … It is fortunate to be awesome.
Wu: His sincerity matches the confidence the people place in him. His majesty matches the authority the people accord him. This will be auspicious.
COMMENTARY
Confucius/Legge: Her sincerity is reciprocated by all the others because it serves to stir and call out what is in their minds. Without a display of proper majesty they might otherwise feel too easy, and make no preparation to serve her.
Wilhelm/Baynes: By his trustworthiness he kindles the will of others. The good fortune of his dignity comes from the fact that he acts easily, without prearrangements. Blofeld: His good fortune in winning the respect of others enables him to make changes without prior preparation. [This means that we shall be trusted even if we act unexpectedly.] Ritsema/Karcher: Trustworthiness uses shooting-forth purpose indeed. Impressing thus, having significance. Versatility and-also without preparing indeed. Cleary (2): Aspirations are aroused through faith ... Ease and freedom from preparation.
Wu: His sincerity is to pursue what he sets out to do … Auspiciousness comes from simplicity and unpretentiousness.
Legge: Line five symbolizes the ruler. Mild sincerity is good in her, and influences her ministers and others. But a ruler must not be without an aweinspiring majesty.
NOTES AND PARAPHRASES
Siu: The man and his people are mutually attracted to each other through unaffected sincerity. Benevolence on his part, however, must be accompanied by

the proper display of majesty. Otherwise, the people will become insolent and lose their attitude of service.
Wing: Those whom you may influence are attracted to you through the bond of sincerity. Thus a truthful relationship exists. If you are overly familiar, however, attitudes may become too casual to get things accomplished. A dignified approach brings good fortune.
Editor: Psychologically, this line expresses the idea that the will of the ego to maintain the letter and spirit of the Work creates a climate of compliance among the other complexes within the psyche. Whatever a great man does, that others follow; Whatever he sets up as a standard, that the world follows.
Bhagavad-Gita 3: 21
A. A good example evokes virtue.
B. The ego is sincere yet firm with the psychic forces under its influence.
C. The image suggests a reciprocity of forces -- you get as good as you give.

周易第十四卦上九爻详解详解
上九爻辞
上九。自天祐之，吉无不利。
象曰：大有上吉，自天祐也。
白话文解释
上九：上天保祐，吉利，无所不顺利。
《象辞》说：大有是大吉大利之卦，因为得到上天的保祐。

北宋易学家邵雍解
吉：得此爻者，得到祖上之庇佑，一路好运。做官的以及读书人会进职成名。

台湾国学大儒傅佩荣解
时运：一路好运，事皆吉祥。
财运：百货畅达，自然获利。
家宅：福庆满门。
身体：得神庇佑，或即归天。

上九变卦

  上九爻动变得周易第34卦：雷天大壮。这个卦是异卦（下乾上震）相叠。震为雷；乾为天。乾刚震动。天鸣雷，云雷滚，声势宏大，阳气盛壮，万物生长。刚壮有力故曰壮。大而且壮，故名大壮。四阳壮盛，积极而有所作为，上正下正，标正影直。

上九爻的哲学含义

同人卦第六爻，爻辞：上九：同人于郊，无悔。
上九这一爻是同人卦的最后一爻，属于阳爻居柔位，失位，不得势。而且与九三敌应，距离六二又太远，中间有群阳阻隔，如果强行去与六二结交，必然耗费太多的精力，陷入争乱之中。所以不必争取最佳的状态，不如就近结交，
与“郊”之人合同，可以平静无争地生活。
象曰：“同人于郊”，志未得也。这里指出，“聚合众人于郊外”，显然没有实现自己最初的志向。
占得此爻者，你想做某件事，想结交重要的人或志同道合的人，可是想结交他的人太多，发生内争，你也没有机会去结交，那不如去结交较容易亲近的人。
上九处于乾卦的最外面，乾为郊野，所以此艾有“同人于郊”艾辞。其实在任何一个社会，都有不得志的人。有能力而不得志，只能隐居于平淡之中，这种人可以称之为隐士。上九就是一位隐士，虽然不得志，但是能够与其他隐士一起安守于偏僻的郊区，因为能够守于平淡之中而无非分之想，所以不会发生悔恨的事情。这就如同诸葛亮在《诫外甥》中所言:“夫志当存高远，慕先贤，决情欲，弃凝滞，使庶几之志，揭然有所存，恻然有所感;忍屈伸，去细碎，广咨问，除闲吝，虽有淹了流，何损于美趣，何患于不济。”在平淡之中能做到这些，则自然会成可进，败可守了。

上九：自天佑之，吉无不利。
《象传》曰：《大有》上吉，自天佑也。
此爻居《大有》之极，不居其有者也。以刚在六五国君之后，可谓尽人事而待天命者也，是贤师付也。为能则天道，以计划国政，使《大有》之君，应天时，统万机，积德行，享有全盛之福。此非“自天佑之”，岂能享其有哉！所谓不期而自致者。当此时得天助之，凡百事业，无不吉利，故曰“自天佑之，吉无不利”。夫圣人之作《 易》其要在天助人归，如云“天之所助者顺也，人之所助者信也”。此爻之辞，可谓一言足以蔽三百八十四爻也。
【占】　问时运：目下一路好运，万事皆吉。
○　问商业：百货皆获利。
○　问家宅：一门福庆。
○　问战征：即此一战，军功大捷，可罢师也。
○　问行人：即归。
○　问疾病：默得神佑，吉。
○　问六甲：生男。
○　问失物：就高处寻觅，可得。
【例】　明治十五年，占某贵显气运，筮得《大有》之《大壮》。
断曰：此卦如日之辉天，五阳之众贤辅翼之，得见《大有》之治。今占得此爻，积善积德，得自天佑，天下之事业，无不吉利，谓之“自天佑之，吉无不利”。
然此年某贵显死去，以卦《大有》之终为归魂，即谓之归天也。

Line-6
Legge: The sixth line, dynamic, shows its subject with help accorded to him from Heaven. There will be good fortune, advantage in every respect.
Wilhelm/Baynes: He is blessed by heaven. Good fortune. Nothing that does not further.
Blofeld: Those under heaven's protection enjoy good fortune and success in everything. [The top line of a very favorable hexagram is sometimes taken to symbolize heaven. Whoever receives (this line) may expect utmost success.]
Liu: One is blessed by heaven. Good fortune. Benefit in everything.
Ritsema/Karcher: Originating-from heaven shielding it. Significant, without not Harvesting.
Shaughnessy: From heaven blessing it; auspicious; there is nothing not beneficial.
Cleary (1): Help from heaven is auspicious, unfailingly beneficial.
Cleary (2): Good fortune that is a blessing from heaven is beneficial to all.

Wu: With blessings from heaven, there will be good fortune and nothing disadvantageous.
COMMENTARY
Confucius/Legge: Good fortune arises from the help of heaven. Wilhelm/
Baynes: The place at the top of Possession in Great Measure has good fortune. This is because it is blessed by heaven. Blofeld: The great good fortune presaged by this line is that of being specially protected by heaven.
Ritsema/Karcher: Great Possessing the above: significant. Originating-from heaven shielding indeed. Cleary (2): A blessing from heaven. Wu: The blessings come from heaven.
Legge: Even the topmost line takes its character from line five. His strength is still tempered, and heaven gives its approval.
NOTES AND PARAPHRASES
Siu: The man attains the fullness of blessings. He recognizes the bases for the favorable state of affairs, remains devoted in his actions, and honors the sage who exerted the beneficent influence.
Wing: Here lies the potential for great blessings and good fortune. Know how to keep things in balance; be devoted in your endeavors and openly appreciative to those who help you. In this way you might expect supreme success.
Editor: Of all the lines and hexagrams in the I Ching, this is one of the most favorable combinations that one can receive. If it is the only changing line, the hexagram of Wealth is transformed into the thirty-third hexagram of Great
Power -- a most energetic combination of images. I cannot define for you what God is. I can only say that my work has proved empirically that the pattern of God exists in every man, and that this pattern has at its disposal the greatest of all his energies for transformation and transfiguration of his natural being.
Jung -- Letters
A. "God is on your side."
June 2, 2000, Rev. 5/11/09