Hexagram 34 · 雷天大壮

大壮卦原文
大壮。利贞。

象曰：雷在天上，大壮。君子以非礼弗履。

白话文解释
大壮卦：吉利的卜问。
《象辞》说：本卦上卦为震，震为雷，下卦为乾，乾为天，天上鸣雷是大壮的卦象。君子观此卦象，以迅雷可畏，礼法森严，从而畏威知惧，唯礼是遵。
《断易天机》解
大壮卦震上乾下，为坤宫四世卦。此卦中的大壮表示壮大，阳隆盛，象征君子，君子壮大当然亨通。

北宋易学家邵雍解
光明正大，强盛壮大；容忍和气，切忌冲动。
得此卦者，运势过于强盛，宜心平气和，谨慎行事，否则必生过失。

台湾国学大儒傅佩荣解
时运：成名不难，不可骄傲。
财运：得价即售，不可过贪。
家宅：小心防火；相敬如宾。
身体：保养脚部。

传统解卦
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。
大象：雷声响亮，光明天际，为正大光明之象，又为强烈地动之象，为六冲卦之一。
运势：运势虽强，但已届极盛之时，宜心平气和，否则反招失败，须知物极必反。
事业：处世凭智不凭力，有勇更有谋，切忌蛮干，该守不守，自取其凶。不可逞强，否则自取凶险。对小人应有防犯，尤其不得忽视小人的奸诈。对事业应勇往直前，但切忌冒进。
经商：处在高涨阶段，形势很好。但决不可逞强，更不可妄动，应主动增强与他人的合作。提高警惕，认识物极必反的道理，做事业衰退的准备。
求名：务必注意妥善地运用自己的力量，不可自恃刚健强壮而冒进，尤其不可自负。适当发挥自己的才干，加上外力的援助，必有所作为。
婚恋：决不可因自己条件好而高傲。切勿错过好姻缘。
决策：强健适中，不可过分消耗自己的力量。在事业顺利的时刻，尤其不可妄动。更应注意，很可能已经处于进退维谷的状态，务必自保待机，及早有所准备。

第三十四卦的哲学含义

大壮卦卦象，雷天大壮卦的象征意义
大壮卦，此卦是异卦相叠。下卦为乾，上卦为震。震为雷，乾为天。天鸣雷，云雷滚，声势宏大，阳气盛壮，万物生长，刚壮有力，所以称之为“壮”。大而且壮，故名“大壮”。
此卦卦名为大壮。《说文》中说：“壮，大也。”古人将三十岁的男子称为壮年。可见“壮”的意思便是壮大、强壮的意思。遁卦是归隐保全，就好比隐者居于山林中积蓄自己的能力，经过不断的积蓄，现在终于变得能力强大了。所以遁卦接下来便是大壮卦。这就好比董仲舒经年苦读圣贤之书，最后终于学有所成，成为诸子百家的集大成者。这就是《序卦传》中所说的：“物不可以终遁，故受之以大壮。”可是大壮卦并没有前进的意思，只是表示通过“遁”，已使力量得到了最大的积蓄，是蓄势待发的意思。
大壮卦卦画：大壮卦的卦画是下面四个阳爻，上面两个阴爻，与遁卦的排列顺序正好相反。
大壮卦卦象：从卦象上进行分析，下面的阳爻象征阳气的强盛，上面的阴爻象征阴气的削弱。大壮卦是十二消息卦之一，代表的节气为春分。大壮六爻代表惊蛰至清明的三十余天。五天为一候，一爻代表一候。这时候万物都开始活动起来，草木生长，动物们也开始繁衍，并且此时已过惊蛰，天上始有雷声，所以大地上呈现出一派声势浩大的景象。大壮卦上卦为震为雷，下卦为乾为天，惊雷响彻天际，便是大壮卦最大的形象。

34.雷天大壮(䷡)-高岛易断
《序卦传》曰：“物不可以终通，故受之以大壮。”《遁》者，阳之退，《大壮》者，阳之进，无往不复，《大壮》所以继《遁》也。卦体《乾》下《震》上，《乾》刚在下，加以《震》阳在上，乘健而动，动而愈刚，壮往之势，进而不止，既壮又大，是四阳之过也，故卦曰《大壮》。
大壮：利贞。
阳为大，阳长至四，坚实而壮，故曰《大壮》。三阳为《泰》，至四而称壮，壮而曰大，壮之过也。《乾》曰“元亨利贞”，《震》曰“亨”，《大壮》不曰元亨，独曰“利贞”，而六爻又多戒辞，恐其失正而动，动必得咎，是知《大壮》非《易》之所贵也。
《彖传》曰：大壮，大者壮也。刚以动，故壮。大壮利贞，大者正也。正大而天地之情可见矣。
此卦下《乾》上《震》，《震》者雷也，《乾》者天也。《乾》在下为刚，《震》在上为动，刚而动，动得其刚，则刚而愈动，壮盛之势，莫之能遏，此壮之所以曰大也。夫大莫大于天地，天地之动得其正，则四时行焉，百物生焉，其大也，即其正也，故《大壮》必曰“利贞”。贞者，正也，“大壮利贞，大者正也”，大而正，则其壮也配义与道，可充塞于天地之间，而天地之情，即于此可见矣。
以此卦拟人事，为其人生性本刚，而复逞其发动之气，乘刚而动，勇往直前，非不足以有为也，然过刚则折，过勇则蹶，败事之咎，即在此《大壮》中也。《杂卦传》曰“大壮则止”，其以此也。《大壮》首曰“利贞”，利贞者，利于贞，贞即谓正，所谓“大者正也”。卦体《震》上《乾》下，《乾》本健行，至上九阳极则亢，是以有悔。《震》主《震》动，而爻象皆言恐惧，可知《易》道恶其过刚。越礼违谦，往必不利，故君子戒之以“弗履”，惕之曰“用罔”。故以柔济刚，以静定动，则动如无动，而刚若不刚，则见壮即见正也。孟子所谓至大至刚之气，其在斯乎？
以此卦拟国家，为国运壮盛之时也。上卦曰《遁》，四阳在上，二阴浸长，此卦反之，四阳在下，二阴浸消。阳长阴消，乘刚而动，故曰“大壮，大者壮也”。是君子日进，小人日退，国运全盛，正在此时。然国运过盛则侈，卦象过壮则暴，侈与暴，皆失其正，故《大壮》必曰“利贞”。贞之为言正也，非正无以成其大也。大而正，斯刚不过刚，动无过动，是以正而用壮，“大者壮”，即“大者正”也。《象》所云“君子非礼弗履”，礼即正，非礼即非正，君子亦用其正而已。夫子所谓“政者正也，正则行，不正则不从”，垂诫深矣。故六爻多戒“用壮”：初惩以“凶”，三戒以“厉”，五教以“易”，上惕以“艰”，惟二四两爻，得其“贞吉”。盖易道恶其太过，以得中为吉，治道亦然，此王者所以贵持盈而保泰也。
通观此卦，卦体《乾》下《震》上，卦象内刚外动，乘此阳之正壮，以逼阴之将消。疑若易易，然阴方得位，未可遽逼，刚不可恃，进不可躁，故君子必以礼为履也。《大壮》反卦为《遁》，《遁》，退也，二阴方进，其退不可不决；《大壮》，进也，：二阴未退，其进不可太猛。《杂卦传》曰，“大壮则止，遁则退也”，其卦义相反如此，而爻象亦皆先后互反。阴进则阳退，阴退则阳进，此《大壮》所以继《遁》也。六爻分属二卦，内三《乾》体，外三《震》体，以二五为得中。初爻为《乾》之始，一往直前，知进而不知退，故“凶”。二爻为《乾》之主，喜得其中，而犹不失其正，故“吉”。三爻居《乾》之终，“小人”指初，“君子”指二，“罔”谓法网，即君子怀刑之意，盖合初与二，分言以明之也。四出《乾》入《震》，为壮之主，以阳处阴，动不违谦，故得吉而“悔亡”。五爻居《震》之中，能于平易之时，柔而得中，不用其壮，故“无悔”。上居《震》之极，进退维谷，何利之有？唯能凛之以艰则吉。总之，持盈保泰，壮乃得吉，越礼违谦，壮必有悔，是必如三之“用罔”，而不“用壮”，斯为处壮之要道也，玩《易》者其审之！
余读《大壮》一卦，而有慨夫维新先后之义士也。当幕政初衰，妄施议论，不知忌讳，即所谓初之壮趾凶也。著书立说，有主尊攘，以兴起天下之大义者，如二之得中“贞吉”也。方其列藩应义，群才奋兴，或躁或缓，邪正不一，祸福攸分，如三所谓“用壮”“用罔”之不同是也。或有慎礼守谦，不失其壮，能以尚往得吉者，如四之“藩决不羸”是也。或有居易预防，不涉险难，以退为进而“无悔”者，如五之“丧羊于易”是也。至若方今当路大臣，皆出自昔年创义藩士，历尽艰危，而得际其盛者，如上六之“艰则吉”者是也。要之废藩诸士，忠肝义胆，国而忘身，均可嘉尚，其间成败祸福，亦各自取。“用罔”，实足为前事之鉴也夫！
《大象》曰：雷在天上，大壮，君子以非礼弗履。
大象《震》雷，发于《乾》天，势力强壮，故名曰《大壮》。夫《随》、《复》、《豫》、《大壮》四卦，皆得《震》体，故皆取象于雷。《随》雷入泽中，阳势渐收，是谓秋雷；《复》雷入地中，阳势已微，是谓冬雷；《豫》“雷出地奋”，阳势方盛，是谓春雷；《大壮》曰“雷在天上”，阳势健盛，是谓当令之夏雷也。君子则之，谓雷之发声，必以其时，不时则为灾；君子之践履，必由于礼，非礼则有悔。《乾》为行，《震》为足，有《履》之象。《乾》之《象》曰，“君子以自强不息”，《震》之《象》曰，“君子以恐惧修省”，合而言之，君子因欲自强，惟以非礼而履者，为可惧耳，即夫子所谓“非礼勿视，非礼勿听，非礼勿言，非礼勿动”之旨也。
【占】　问战征：军势强盛，有疾雷不及掩耳之势；但兵骄必败，所当深戒。
○　问营商：雷在天上，是货价高标之象，得价而售，不可过。
○　问功名：雷声远震，必得成名。
○　问家宅：防有火灾，宜祷。
○　问疾病：《震》为雷，亦为足，防有足疾，不能行也。
○　问婚姻：《震》为《乾》之长子，《巽》为《坤》之长女，是天合也，吉。
○　问失物：雷一过而无形，恐此物不能复得。
○　问六甲：生男。

Judgment
Legge: Great Power necessitates firm correctness.
Wilhelm/Baynes: The Power of the Great. Perseverance furthers.
Blofeld: The Power of the Great. Persistence in a righteous course brings reward. [This hexagram with a solid group of firm lines topped by a small
number of yielding lines obviously signifies strength -- in this case the power to
succeed in spite of difficulties. Much of what follows concerns goats -- a symbol presumably suggested by the form of the hexagram, namely a solid body
distinguished by a pair of horns -- the yielding lines at the top.]
Liu: Great Power. It is of benefit to continue.
Ritsema/Karcher: Great Invigorating, Harvesting Trial. [This hexagram describes your situation in terms of the invigorating power of a central creative idea. It emphasizes that animating everything around you through this guiding motivation is the adequate way to handle it. To be in accord with the time, you are told to invigorate through the great!]
Shaughnessy: Great Maturity: Beneficial to determine.
Cleary(1): Great power is beneficial when correct.
Wu: Great Strength indicates that it is advantageous to be persevering.
The Image
Legge: The image of thunder over heaven forms the hexagram of Great Power. The superior man, in accordance with this, does not take one step that is not in accordance with propriety.

Wilhelm/Baynes: Thunder in heaven above: The image of The Power of the Great. Thus the superior man does not tread upon paths that do not accord with established order.
Blofeld: This hexagram symbolizes thunder in the sky. The Superior Man never takes a step involving impropriety. [Note: The combination of trigrams meaning thunder and sky suggests something of the awe-inspiring quality of the truly great.]
Liu: Thunder in the sky above symbolizes Great Power. The superior man's conduct does not oppose the rules.
Ritsema/Karcher: Thunder located above heaven. Great Invigorating. A chun tzu uses no codes whatever, nowhere treading.
Cleary (1): Thunder is up in the sky, with great power. Thus do superior people refrain from what is improper.
Cleary (2): … Developed people do not do what is improper.
Wu: There is thunder above heaven; this is Great Strength. Thus the jun zi does not practice what is not proper.
COMMENTARY
Confucius/Legge: In Great Power we see that which is great becoming strong. The trigram of Strength directs the trigram of Movement, and hence the whole is expressive of vigor. But that which is great necessitates firm correctness. The attributes of heaven and earth are displayed when firmness and correctness attain their ideal state.
Legge: Because the dynamic lines predominate in Great Power, the figure suggests a state in which there is an abundance of strength and vigor. Is strength alone enough for the conduct of affairs? Of course not! Strength must always be subordinated to the idea of right, and exerted only in harmony with it. The lower trigram symbolizes Strength, the upper symbolizes Movement. In the Confucian commentary, "that which is great” denotes the group of four dynamic lines which strikes us on looking at the figure, and also the superior men in positions of power, of whom these are the representatives. That the attributes of heaven and earth are displayed means that the power of men should be a reflection of the great power which we see impartially working in nature.
Ch'eng-tzu says on the Image: "Thunder rolling in the sky and making all things shake is the symbol of Great Power." In relating its application to man, he quotes a beautiful saying of antiquity: "The strong man is he who overcomes himself."

NOTES AND PARAPHRASES
Judgment: Control yourself. The Superior Man does nothing that is not in accordance with the principles of the Work. Wilhelm and Blofeld translate this hexagram as The Power of the Great., but I prefer Liu's rendition of Great Power, because it has a more neutral connotation. The Power of the Great suggests the might of kings and emperors, and implies "superior" power wielded at one's own discretion. It is too easy to misinterpret this hexagram as a clear injunction to take unilateral action.
Such is seldom the case -- the hexagram depicts a charge of latent energy which must be properly managed.
The figure is usually compared with the image of a ram or goat -- the four lower dynamic lines being the body, and the two upper magnetic lines representing the horns. Since this hexagram is the preceding figure of Retreat turned upside down, one can imagine the two together as a person retreating across a pasture pursued by a charging beast. The ram/goat is mentioned in four of the six lines of the hexagram. This is certainly Great Power, but in such a crude form it cannot be truthfully called The Power of the Great. Truly Great Power, as the Judgment tells us, is derived from our will to restrain our emotions, instincts and appetites. Note that lines two and four are the most positively forceful lines in the hexagram and that both imply restraint of power as the proper way to attain one's goals. Without changing lines, the hexagram sometimes refers to provocations in which one is "legitimately” tempted to a self-righteous display of "power.” Remember that other people's ego-trips are none of your concern: the superior man does not respond to them with other than dignified reserve. Regard it as a test and be joyful if you pass it! Everything found in later literature seems to indicate that these meditative schools required a strong discipline and faithful adherence to a strict regimen. The schools were extremely demanding, and were open only to those willing to devote themselves totally. Before even being admitted to one of these ancient meditative schools, a person had to be not only spiritually advanced but in complete control of all his emotions and feelings. Beyond that, the disciplines of the Torah and commandments were central to these schools, and these disciplines required a degree of self-mastery to which not everyone could aspire.
Aryeh Kaplan -- Jewish Meditation

周易第三十四卦初九爻详解
初九爻辞
初九。壮于趾，征凶，有孚。
象曰：壮于趾，其孚穷也。
白话文解释
初九：伤于脚趾。筮遇此爻，出征则凶，但尚有收获。
《象辞》说：自恃兵强，侵略他国，虽有收获，但信用扫地。

北宋易学家邵雍解
凶：得此爻者，会有争诉，动则凶，须防足疾。做官的须防小人的谗言而受辱。

台湾国学大儒傅佩荣解
时运：有勇无谋，功名必卑。
财运：不能慎思，必遭损失。
家宅：不可迁移；防女足疾。
身体：慎择良医。

初九变卦

  初九爻动变得周易第32卦：雷风恒。这个卦是异卦（下巽上震）相叠。震为男、为雷；巽为女、为风。震刚在上，巽柔在下。刚上柔下，造化有常，相互助长。阴阳相应，常情，故称为恒。

初九爻的哲学含义

大壮卦第一爻，爻辞：初九：壮于趾，征凶，有孚。
趾：指脚趾。孚：指信实，意思是既有信心，也有实际去做的能力。
本爻辞的意思是：强壮在脚趾上，前进会有凶祸。但仍有信实。
大壮卦初九这一爻，与乾卦中的初九“潜龙勿用”非常相近。初九是大壮之初，阳气壮盛刚到脚趾上，若是阳气尚未蓄积就急于上行，这是一种冒进的行为，必然凶险。当下之余，只有诚信自守，蓄积力量，待站稳脚跟，有了基础之后，才可行动。
初九是阳爻居刚位，得势，具有健行、上进的特性，这种阳气能推动其上进，既有信心，也能实地去做。但是从卦象上看，初九上无正应，全卦再向上走就将进入夬卦，反而将使阳爻陷入盛极转衰的困境。所以此时要蓄积待发，不宜轻举妄动。
初九：壮于趾，征凶，有孚。
象曰：壮于趾，其孚穷也。
经文意思是：足趾强壮，征讨有凶险，但有诚信。
象辞意思是脚处强壮，有诚信会受到穷困。
初九只是足趾强壮了，便自以为可以用自己的强壮征服一切，结果导致凶险。这一爻是告诫人们，当自己的力量有所积蓄时，不要自以为就强盛了，应当对自己及当前形势有着清醒的认识。如果自以为很强盛，可以去征讨别人，只能给自己带来凶险。因为初九爻的强盛是有限的，还没有积蓄到足以征服别人的地步。

初九：壮于趾，征凶，有孚。
《象传》曰：壮于趾，其孚穷也。
初居《大壮》之始，在下卦之下，在下而动，故曰“壮于趾”；《震》为征，故曰“征”；迈征而往，有急起直追之势，无“视履考祥”之念，是以凶也，故曰“征凶。”“有孚”，《象传》曰“其孚穷也”，谓初虽与四应，初既穷其所往，四又隔远，无能为力也，故曰“其孚穷也”。
【占】　问战征：“壮于趾，征凶”，为孤军深入者戒也，有勇无谋，是以凶也。
○　问营商：货财贩运，有不胫而走、不翼而飞之妙；然不度销路，而贸然而往，何能获利？故凶。
○　问功名：初本在下，曰“趾”，则动亦在下，功名必卑。
○　问家宅：“趾”，止也，此宅宜安止，不宜迁动，动则有凶。
○　问婚姻：防女有足疾。“征凶，有孚”，谓虽有聘约，“其孚穷也”。
○　问失物：此物已被足所践踏而坏。
○　问六甲：生男。
【例】　友人某来，请占事业之成否，筮得《大壮》之《恒》。
断曰：初爻居《乾》之始，在内卦之下，是必发事谋始，机会未至，而足先欲动者，故有壮趾之象。足下占事业，而得《大壮》初爻，知足下志在速成，当谋划未详，经验未定，而贸然前进，不特无利，且有凶也，故曰“壮于趾，征凶，有孚”。“壮于趾，征凶”者，谓轻举而取失败；“有孚”者，谓徒有此约信也。此事须待时而动，缓图则吉，今乃仓猝求成，是以凶也。
友人不用此占，急遽兴业，遂致失策而倾家；后有人以资金三分之一，继承其业，反得大利。

Line-1
Legge: The first line, dynamic, shows its subject manifesting his strength in his
toes. But advance will lead to evil -- most certainly.
Wilhelm/Baynes: Power in the toes. Continuing brings misfortune. This is certainly true.
Blofeld: Power in the toes. [I.e. power of a rather low or limited kind.] To advance now would bring misfortune.
Liu: Power in the toes. Actions lead to misfortune. This is true.
Ritsema/Karcher: Invigorating tending-towards the feet. Chastising: pitfall, possessing conformity.
Shaughnessy: Mature in the foot; to be upright is inauspicious; there is a return.
Cleary (1): With power in the feet, it is inauspicious to go forth on an expedition – there is truth in this.
Cleary (2): With power in the feet, an expedition bodes ill, having certainty.
Wu: Having strength in the toes indicates foreboding to proceed, confidence notwithstanding.
COMMENTARY
Confucius/Legge: This will certainly lead to exhaustion. Wilhelm/Baynes: This certainly leads to failure. Blofeld: The confidence symbolized by power in the toes is soon exhausted. Ritsema/Karcher: One's conforming exhausted indeed. Cleary (2): With power in the feet, that certainty comes to an impasse.
Wu: Confidence has been misplaced.
Legge: This line is dynamic, in its correct place, and is the first line of the lower trigram of Strength in the hexagram of Great Power. The essence of the hexagram might seem to be concentrated in it and hence we see it symbolized by "strength in the toes," or "advancing." But such action is too bold to be undertaken by one in the lowest place, and in addition there is no proper correlate in line four. From exhaustion will follow distress and other evils.
NOTES AND PARAPHRASES
Siu: At the outset, the man in a lowly situation possesses great energy. Seeking advancement through force, however, will bring misfortune.

Wing: Even though you have the strength, proceeding with your plan would be a mistake. You must not force this issue because you are not in a position to do so successfully.
Editor: Compare this line with the definition of compulsion:
Compulsion: 1a. an act of compelling: a driving by force, power, pressure, or necessity. 2. an irresistible impulse to perform an irrational act. The power is in the toes, the lowest part of the body, and the very bottom of the hexagram. This suggests a compulsive, unconscious drive, or an illconsidered impulse to act. If it is the only changing line, the hexagram becomes number thirty-two, Consistency, Duration or Standing Fast, which is the implied proper response here. In its most neutral interpretation, this line images a strong urge or impetus to take action. "Men are only apparently drawn from in front; in reality they are pushed from behind;" they think they are led on by what they see, when
in truth they are driven on by what they feel, -- by instincts of whose operation they are half the time unconscious.
W. Durant -- (Quoting Schopenhauer) The Story of Philosophy
A. An inner force seeks expression. Quell your impulse to act.
B. "Don't jump to conclusions."

周易第三十四卦九二爻详解
九二爻辞
九二。贞吉。
象曰：九二贞吉，以中也。
白话文解释
九二：卜问得吉兆。
《象辞》说：九二爻辞讲贞正吉利，因为九二之爻居下卦中位，像人守中正之道。

北宋易学家邵雍解
吉：得此爻者，营谋得意。做官的中庸处事，心中无愧。

台湾国学大儒傅佩荣解
时运：中庸处世，受到肯定。
财运：货价合宜，自然获利。
家宅：地位适中；婚姻吉祥。
身体：滋补得宜。

九二变卦

  九二爻动变得周易第55卦：雷火丰。这个卦是异卦（下离上震）相叠，电闪雷鸣，成就巨大，喻达到顶峰，如日中天。告戒：务必注意事物向相反方面发展，盛衰无常，不可不警惕。

九二爻的哲学含义

大壮卦第二爻，爻辞：九二：贞吉。爻辞释义
本爻辞的意思是：坚守正道，可获吉祥。
从卦象上看，九二爻以阳爻居柔位，失位，具备阴爻的谨慎、柔缓的特性，
不会急于冒进，躁进之志稍缓。九二居于下卦中位，并具上有六五正应，居中位而行中道，可以获得吉祥。
《象》中这样分析此爻：九二“贞吉”，以中也。这里指出：九二爻位之所以能够坚守正道而获得吉祥，是因为它位置居中，能够以柔相出的原因。
占得此爻，你所处的形势目前对你很有利，但是要注意，不要贪功冒进，而要稍缓前进。因为九二这一爻虽是处于下卦的乾卦之中，但是整个大壮卦，仍以止住为宜。所以这个时候，不妨整顿内部，调整力量，稳步前进。不要因为形势有利，就想借机提速，或想借机大肆扩张。
九二爻阳爻居于偶位为不得位，但是其居于下卦之中，能守中庸之道，并且有六五的应援，所以只要守正道，就会吉祥。也就是说九二爻能够在安稳中积蓄自己的力量，不盲目行动，这种行为会受到六五的支持与帮助，所以吉祥。

九二：贞吉。
《象传》曰：九二贞吉，以中也。
全卦诸爻，皆失于过刚，惟二爻为得中，中者不偏之谓也。二与五应，无抵触之失，是以无过不及，而进退适宜，故不言“壮”，不言“正”，直曰“贞吉”，盖即以《彖》之“利贞”归之，而著其吉也。《易》道虽贵扶阳抑阴，然阳刚过盛，亦失其中，故必抑其过刚，以就其中，中则正，正则吉也。《象传》曰“以中也”，以九二当下卦之中，刚而能柔，所处得中也。
【占】　问战征：以中营得力，故能获胜，吉。
○　问营商：以货价适宜，得其时中，可获利也。
○　问功名：恰好中式，吉。
○　问婚姻：雀屏中选，吉。
○　问家宅：此宅坐西朝东，地位适中，大吉。
○　问疾病：病在中焦，宜用潜阳滋阴之剂，自得痊愈。吉。
○　问讼事：得中人调剂，即息。
○　问六甲：生男。
○　问行人：已在中途，即可归也。
【例】　某会社社长，来请占气运，筮得《大壮》之《丰》。
断曰：此卦四阳在下，二阴在上，阳大阴小，刚浸而长，故曰《大壮》。足下占会社而得二爻，可见社中资金充裕，足以有为。足下身任社长，所当以柔济刚，以静制动，从容办事，不期速效，谦和有礼，进退悉中，自能徐徐获益，吉无不利也。后二年，至四爻，四为《大壮》之主，可得大利。后果如所占。

Line-2
Legge: The second line, dynamic, shows that with firm correctness there will be good fortune.
Wilhelm/Baynes: Perseverance brings good fortune.
Blofeld: Persistence in a righteous course brings good fortune.
Liu: Persistence brings good fortune. It (the second line) is in the center (the middle way).
Ritsema/Karcher: Trial: significant.
Shaughnessy: Determination is auspicious.
Cleary (1): Rectitude is auspicious.

Cleary (2): Correctness is auspicious.
Wu: Perseverance will bring auspiciousness.
COMMENTARY
Confucius/Legge: Because he is in the center and exemplifies the due mean.
Wilhelm/Baynes: Because it is in the central place. Blofeld: This is indicated by the line's central position in the lower trigram. Ritsema/ Karcher: Using centering indeed. Cleary (2): Because of balance. Wu: Because the second line is central.
Legge: The strength of line two is tempered by his being in a magnetic place which is also in the center. With firm correctness there will be good fortune. The central position and the due moral mean in line two are illustrative of the maxim: "The strong man is he who overcomes himself."
NOTES AND PARAPHRASES
Siu: The way begins to open for growth and progress. Exuberant self-confidence needs to be tempered by continued inner equilibrium in the use of power.
Wing: Moderation now is the key to lasting success. Do not allow yourself to become overconfident because you meet with such little resistance in your efforts. Use your power carefully.
Editor: The symbolism of the line, and Legge's commentary point out the fact that willpower is the cornerstone of the Work. A man is, above all, his will. As is his will in this life, so does he become when he departs from it. Therefore should his will be fixed on attaining Brahman.
Chandogya Upanishad
A. Willpower succeeds.
B. "Don't give up the ship."

周易第三十四卦九三爻详解详解
九三爻辞
九三。小人用壮，君子用罔，贞厉。羝羊触藩，羸其角。
象曰：小人用壮，君子罔也。
白话文解释
九三：小人捕兽凭气力，君子捕兽靠网围。卜问得险兆。公羊以角撞藩，结果被篱笆卡住。
《象辞》说：小人捕兽凭气力，君子捕兽靠网围。

北宋易学家邵雍解
凶：得此爻者，或有官司之事，或家中有丧，人财不利。做官的多祸难，进退难安。

台湾国学大儒傅佩荣解
时运：临事而惧，谦退受益。
财运：不必垄断，否则大耗。
家宅：过高易震；夫妻反目。
身体：血气过刚，防有不测。

九三变卦

  九三爻动变得周易第54卦：雷泽归妹。这个卦是异卦（下兑上震）相叠。震为动、为长男；兑为悦、为少女。以少女从长男，产生爱慕之情，有婚姻之动，有嫁女之象，故称归妹。

九三爻的哲学含义

大壮卦第三爻，爻辞：九三：小人用壮，君子用罔；贞厉，羝羊触藩，羸其角。爻辞释义
用壮：利用自己的强壮。用罔：与“无”同意，视之如无一物。触藩：用羊角去顶撞篱笆。羸：是指缠绕。
本爻辞的意思是：小人恃强好胜，君子却不这样。即使逞强好胜者能够保持住阳刚强盛，其结果也决不会好。就像强壮的大羊去顶触篱笆，结果只会把角卡在篱笆中而难以摆脱。
大壮卦第三爻，爻辞：九三：小人用壮，君子用罔；贞厉，羝羊触藩，羸其角。人生启示
从卦象上看，九三这一爻属于阳爻居刚位，又位于乾卦的最上端，与上六相应，有仰天往上看，目空一切之意。九三处盛壮之时过于自负，不能自制，这会为自己招来麻烦。
人常犯这样的毛病，仰仗自己所拥有的特长，而轻视别人，甚至去伤害别人，比如恃才傲物，恃强好胜，恃强凌弱。大壮这一卦，是非常忌讳恃强好胜，恃强凌弱的。对于强壮的人，尤其要约束自己，控制好自己。
占得此爻者，如果遇到障碍，不懂得运用智慧而只凭匹夫之勇蛮干，将会使你筋疲力尽，没有任何收获，还会使自己陷入麻烦之中，难以脱身。
九三：小人用壮，君子用罔，贞厉。羝羊触藩，羸其角。象曰：小人用壮，君子同也。
经文意思是：小人靠力量，君子不这样，守正道有危险。公羊用角顶撞藩篱，角被挂住。
象辞意思是：小人靠力气，君子用智。

九三：小人用壮，君子用罔，贞厉。羝羊触藩，羸其角。
《象传》曰：小人用壮，君子罔也。
“羝羊”，牡羊也。三至五体《兑》，为羊，故取象于羊；卦体纯刚，故曰“羝羊”，以喻刚阳之盛也。三当内卦之终，逼近外卦，《乾》刚《震》动，壮象将成。小人处此，必将恃其壮而壮焉，是谓“用壮”；君子有其壮，而不敢自居其壮，一若未尝有壮也，故曰“用罔”。“罔”，无也，京房曰，“壮一也，小人用之”，君子有而不用是也。三以阳处阳，重刚不中，虽贞亦危，故曰“贞厉”。君子因其厉而益加强焉，朝乾夕惕，时以非礼自防，不敢或逞其壮，所谓以有若无也。九四体《震》，为竹苇，故曰“藩”；藩所以闲羊，四在前，三触之，故曰“羝羊触藩”，象小人之用壮也。“羸”，郑虞作累，为拘累缠绕；“羸其角”，角，羊角，谓羊触藩，其角为藩所拘累，而不能出也，以喻用壮之危。“小人用壮”，当知所返矣；“君子用罔”，斯可免危矣。《象》曰“小人用壮”，小人第知有壮；“君子罔也”，去一“用”字，益见君子之不用，所贵敛之以无也。一说：罔，法网也，君子知壮之为厉，凛凛然以刑网为戒，即君子怀刑之意。亦通。
【占】　问战征：善战者审机察敌，不敢妄动；恃勇者逞强战斗，孤军直入，致陷险地而不能出，是以凶也。
○　问营商：自恃资财之富，任意垄断，一至货物毁折，无地销售，必遭大损。善贾者当无是虑。
○　问功名：鲁莽者必败，谦退者成名。
○　问家宅：此宅地位既高，建屋宜低，屋高恐有震陷之灾。
○　问疾病：病由血气过刚，药宜调血下气。
○　问讼事：以忍气受屈，息讼为宜，若健讼不休，讼则“终凶”。
○　问婚姻：两姓或一贫一富，若富者恃富凌贫，以致夫妻反目，凶。
○　问六甲：生男。
【例】　友人某来，请占商业盛衰，筮得《大壮》之《归妹》。
断曰：此卦内卦《乾》父，外卦《震》子，是父主谋于内，子干事于外，父子协力，以创兴家业，财力旺壮，故曰《大壮》。足下占商业，而得三爻，以阳居阳，爻位皆刚，若径情直往，其壮强之势，几可压倒同业，然过刚必折，恐反为同业所轧，必遭窘辱，如羊之触藩而不能出也。善贾者坚贞自处，不敢挟富而生骄，亦不敢恃才而自侈，虽有其壮，而不用其壮，斯得处壮之方，即得生财之道也。足下其熟审之！后友人乘壮用事，果为同业所挤，损失数万金。
【例】　明治二十七年五月中旬，我国驻英国公使某罹病，友人某忧之，请余一占。筮得《大壮》之《归妹》。
断曰：此卦阳长之卦，三爻又以阳居阳，《震》为木，木属肝，是必肝阳过盛，脾阴受克之症。某公使素体壮健，医者因其壮而误为实火，一味泻肝息阳，而元气愈虚，肝阳愈燥，病至不可药救，是谓用壮之误也。善医者当以育阴潜阳治之，所谓“用罔也”。至论爻象，三爻变为《归妹》，归者，归也，至四爻变《泰》，则病可疗。今当五月中旬，必过此一月后，可望平愈，然恐不及也。
后某氏之病，果以翌月四日遂亡。

Line-3
Legge: The third line, dynamic, shows, in the case of an inferior man, one using all his strength; and in the case of a superior man, one whose rule is not to do so. Even with firm correctness the position would be perilous. The exercise of strength in it might be compared to the case of a ram butting against a fence, and getting his horns entangled.

Wilhelm/Baynes: The inferior man works through power. The superior man does not act thus. To continue is dangerous. A goat butts against a hedge and gets its horns entangled.
Blofeld: Inferior men use their power where (under the circumstances prevailing) the Superior Man refrains from using his. Persistence now would bring serious consequences, as when a goat butts against a hedge and gets its horns entangled.
Liu: The inferior man uses his power, while the superior man does not. The goat butts against a hedge, entangling his horns. To continue is dangerous.
Ritsema/Karcher: Small People avail-of Invigorating. A chun tzu avails-of absence. Trial: adversity. The he goat butts a hedge. Ruining his horns.
Shaughnessy: The little man uses maturity, the gentleman uses loss; determination is dangerous. A ram butts a fence, and weakens its horns.
Cleary (1): For inferior people the use is powerful, but for superior people the use is nil. It is dangerous to persist in this, goat, etc.
Cleary (2): Petty people use power; superior people use nothingness, chaste in danger, goat, etc.
Wu: A little man deploys strength indiscreetly; a jun zi doe not do so. There is peril ahead, goat, etc.
COMMENTARY
Confucius/Legge: The inferior man uses all his strength; in the case of the superior man it is his rule not to do so. Wilhelm/Baynes: The inferior man uses his power. This the superior man does not do. Blofeld: This means that inferior men use their power and the Superior Man is likely to be tricked.
Ritsema/Karcher: Small People avail-of Invigorating. A chun tzu: absence indeed. Cleary (2): Petty people use power; superior people disappear. Wu: A little man deploys strength indiscreetly, but a jun zi does not.
Legge: Line three is dynamic, and in his proper place at the top of the trigram of Strength. An inferior man so placed will use all of his strength to the utmost. Not so the superior man. For him the position is beyond the safe middle, and he will be cautious not to injure himself like the ram by exerting all of his strength.
NOTES AND PARAPHRASES
Siu: The situation becomes entangled and perilous. The inferior man in power applies full force and gets himself irretrievably enmeshed. He is like a goat

butting against a hedge and getting its horns entangled. The superior man renounces empty display of force and retains the secure middle position.
Wing: Only inferior people boast of their power or demonstrate it ostentatiously. This creates many unnecessary entanglements and, ultimately, danger. Do not persist in this. Concealed power, at this time, has the greatest effect.
Editor: The image suggests the difference between forcing an issue and allowing it to develop naturally. "Good fortune, evil fortune, occasion for repentance, and reason for regret all arise from activity." Alas! Good fortune is only one out of four. Should we not be careful about activity?
Chou Tun-I
A. Forcing the issue only ends in impasse.
B. "Don't push the river."
C. Relax! Contrived effort spoils the Work.

周易第三十四卦九四爻详解详解
九四爻辞
九四。贞吉，悔亡；藩决不羸，壮于大舆之輹。
象曰：藩决不羸，尚往也。
白话文解释
九四：卜问得吉兆，没有悔恨。因为公羊冲决篱笆，摆脱了拘系，但又被车轮撞伤，不能乱冲乱撞了。
《象辞》说：冲决篱笆，摆脱掏系，恐其冲撞别处。

北宋易学家邵雍解
吉：得此爻者，常人得福，久静者必动，动则吉。做官的闲职者复职，进取如意。

台湾国学大儒傅佩荣解
时运：前途无阻，功名亦显。
财运：满载而归，何乐不为。
家宅：赶快整修；不是佳偶。
身体：恐有不测。

九四变卦

  九四爻动变得周易第11卦：地天泰。这个卦是异卦（下乾上坤）相叠，乾为天，为阳；坤为地，为阴，阴阳交感，上下互通，天地相交，万物纷纭。反之则凶，万事万物，皆对立，转化，盛极必衰，衰而转盛，故应时而变者泰（通）。

九四爻的哲学含义

大壮卦第四爻，爻辞：九四：贞吉，悔亡；藩决不羸，壮于大舆之馥。爻辞释义
藩：指藩篱，篱笆。决：指裂开，决口。大舆之鳆：指大车的车轴。
从卦象上看，九四以阳爻居柔位，处上卦之初，既具有阳爻的刚壮，又具有阴爻的履谦不亢。因为九四属于近君大臣，而君主之位的六五比较柔弱，九四的刚强用来扶助柔弱的六五，这种扶助柔弱为用壮的正道，所以“正而吉”。以刚壮扶助柔弱，则能共同求进，无有阻碍，犹如大羊没有藩篱的拘限一样。四与五阴阳同进，强臣辅佐弱君，结果会实现强盛的目标。
《象》中这样分析本爻：“藩决不羸”，尚往也。
《象》中指出：“篱笆开裂，羊角从中解脱出来”的内在含义是，鼓励君子要充分行动起来，积极向前进取。
占得此卦者，一旦让你的强壮有正确的运用之所，将力量与智慧相结合，再大的困难也能战胜，你将越过障碍而顺利前行。
占得此爻者，如果你会开车或常坐车，要小心车轮、车胎有毛病，在出行过马路时，要注意速度。
九四：贞吉悔亡，藩决不羸，壮于大舆之轅。
象曰：藩决不赢，尚往也。
经文意思是：守正道吉祥没有忧悔，藩篱被冲破，羊角解脱出来了，羊角像大车的车複一样强壮。
象辞意思是：冲破蕃篱，是因为一直往前顶。
九四爻位于大壮卦的阴阳爻交接处，并且又是下互卦的最上爻有极健之象，同时也是上卦的最下交有行动的形象，综合起来便是九四爻与下面的众阳爻联合起来，冲破前面的阻碍。九四爻就好比公羊角已触在藩篱上，已经是角被藩篱所缠，这种情况怎么办呢？唯一的办法便是冲破藩篱，由于九四极其强健，所以他终于冲破了藩篱的缠绕。爻辞形容九四的强健极其形象——“壮于大舆之蝮”，也就是说九四就像大车的相厢底下的横木一样强壮。
大壮卦第四爻，爻辞：九四：贞吉，悔亡；藩决不羸，壮于大舆之馥。占得此爻，请记住：
一封书上写鹏程，千里东风不用惊。
正好度时又失脚，洪涛万倾任君行。
久静宜思动，灾消福自随。
自然无阻隔，万里快亨衢。

九四：贞吉，悔亡。藩决不赢，壮于大舆之輹。
《象传》曰：藩决不赢，尚往也。
九四出《乾》入《震》，为《震》之始，以阳居阴，不极其刚，故得吉而悔亡也。三之有藩，藩在四也，四前二阴，则藩决矣。“輹”，车轴缚也，《坤》为大舆，《震》上二阴得《坤》气，故亦曰“大舆”。輹壮则舆强，言行远而无碍也。率此以往，壮而不见其壮，悔何有焉？《象传》曰“藩决不羸，尚往也”，谓壮得其贞，乃可许其前往也。
【占】　问战征：前途城垣已破，车驰马逐，长征可无阻也。
○　问功名：九四互《乾》，辰在戌，上值奎壁，壁主文昌，所以崇文德也，功名必显。王良五星在壁北，主车马，大舆之象；雷电六星亦相近，主兴雷，即《震》雷之象。
○　问营商：可许满载而归，吉。
○　问家宅：此宅当车马往来之地，宅前藩篱破落，急宜修整。
○　问疾病：人以发肤为藩卫，以心神为舆马，发肤破裂，心神摇荡，病不久矣。
○　问婚姻：“车脱輹，夫妻反目”，非佳偶也。不吉。
○　问六甲：九四为《震》之始，《震》一索得男，为长子也。
【例】　明治二十七年九月，大本营之进广岛也，大元帅陛下，将发亲征。恭筮一卦，得《大壮》之《泰》。
断曰：此卦四阳连进，上决二阴，其势盛大，故曰《大壮》。今我兴征清之师，彼严兵固壁，尚不能当，况其藩卫已决，何能御我乎！恍如骋大车于坦途，可预决也。爻象如此，其吉可知，因呈此断于某贵显。

Line-4
Legge: The fourth line, dynamic, shows a case in which firm correctness leads to good fortune, and occasion for repentance disappears. We see the fence opened without the horns being entangled. The strength is like the wheel spokes of a large wagon.
Wilhelm/Baynes: Perseverance brings good fortune. Remorse disappears. The hedge opens; there is no entanglement. Power depends upon the axle of a big cart.
Blofeld: Righteous persistence brings good fortune and regret vanishes. The hedge falls apart and he is no longer entangled. There is great power in the cart axle. [A powerful axle indicates that the time is favorable for an advance towards our goal.]
Liu: Persistence brings good fortune and remorse vanishes. The hedge opens and entanglements vanish. Powerful is the axle of the big cart. [Note: Activity will follow a long quiet period, bringing good fortune for the individual.]
Ritsema/Karcher: Trial: significant. Repenting extinguished. The hedge broken-up, not ruined. Invigorating tending-towards the Great: a cart's axlestraps.

Shaughnessy: Determination is auspicious; regret is gone. The fence block is not weakened, but is matured by the great cart's axle-strut.
Cleary (1): Correctness is good; regret vanishes. The fence opened up, one does not get stuck; power is in the axle of a large vehicle.
Cleary (2): Being correct leads to good results; regret vanishes. Fences opened up, one does not get exhausted, etc.
Wu: With perseverance, there is good fortune and no regret. The fence has been removed and the horns unharmed. The wooden pieces holding the axle underneath the carriage are strong.
COMMENTARY
Confucius/Legge: He still advances. Wilhelm/Baynes: It can go upward.
Blofeld: Once the hedge has fallen apart, he can get up and go forward.
Ritsema/Karcher: The hedge broken-up, not ruined. Honoring going indeed.
Cleary (2): It is valuable to go. Wu: The conditions are favorable to proceed.
Legge: Line four is still dynamic, but in the place of a magnetic line. This explains the cautions with which the symbolism commences. Going forward thus cautiously, his strength will produce the good effects described.
NOTES AND PARAPHRASES
Siu: The man removes all obstacles through quiet perseverance. Unseen power can move heavy loads.
Wing: When you can work toward your aim and make progress without a great show of power, you create a striking effect. Obstacles give way and your inner strength persists. Good fortune.
Editor: The image suggests that slowly but surely, one step at a time, one removes the obstacles to progress. Power thus accumulated can go anywhere. The image of the thirty spokes converging toward the empty space of the hub is often used to symbolize the virtue of the ruler who attracts all creatures to his service, the virtue of Sovereign Unity that brings order to the multiplicity of things around it.
M. Kaltenmark -- Lao Tzu and Taoism
A. Take it slow and the way becomes clear.
B. Willpower removes the obstacles to advancement.
C. Image of a careful, methodical advance.

周易第三十四卦九五爻详解详解
六五爻辞
六五。丧羊于易，无悔。
象曰：丧羊于易，位不当也。
白话文解释
六五：丧羊于狄。筮遇此爻，没有大的灾祸。
《象辞》说：丧羊于狄，因为六五阴爻而居处阳位，是所处不当，像人所处环境不适当，将蒙受损失。

北宋易学家邵雍解
凶：得此爻者，一筹莫展，不能得利，病者有丧身之兆。做官的会荒于政务。

台湾国学大儒傅佩荣解
时运：亡羊补牢，晚年有望。
财运：恐有小失，尚无大碍。
家宅：不宜畜牧；婚礼不成。
身体：不吉之象。

六五变卦

  六五爻动变得周易第43卦：泽天夬。这个卦是异卦（下乾上兑）相叠。乾为天为健；兑为泽为悦。泽气上升，决注成雨，雨施大地，滋润万物。五阳去一阴，去之不难，决（去之意）即可，故名为夬（guài），夬即决。

九五爻的哲学含义

大壮卦第五爻，爻辞：六五：丧羊于易，无悔。爻辞释义
易：同“埸”，为边界。
本爻辞的意思是：在田边地头把羊弄丢了，没有什么可后悔的。
从卦象上看，六五这一爻，属于阴爻居阳位。大壮卦的前四爻是阳爻，到六五和上六是阴爻，六五直接面对底下四个阳爻的上升气势，它又在互兑〔九三、九四、六五）中，兑为“羊”，所以是“丧羊于埸”的处境。六五虽然因为是阴爻属于柔弱之质，然具柔中之德，弱而能顺，柔而守信，能亲善刚正之才，得其扶助，也可成就德业，所以没有什么后悔的。
《象》中这样解释本爻：“丧羊于易”，位不当也。这里指出：“在田边地头把羊弄丢”，是由于其位置不恰当。
六五这一爻，意味着阳性优势即将失去，此时，要做的不是发展壮大，而是守住已有的收获，防止被别人破坏。
占得此爻者，由于自己的能力有限，或者是性格不够果断，所以在做事上会有些闪失，也可能有些失财的事发生，就像在边界上丢失一只羊一样。不过，作为领导，如果你能谦恭对待身边的人，听从他们的意见，求助于有能力的下属或是同事，那么你一样会取得很好的成绩，也不会因为一时的闪失而后悔。
六五：丧羊于甚，无悔。象曰：丧羊于易，位不当也。
经文意思是：在易这个地方失去了羊，没有忧悔。
象辞意思是：在易失去了羊，是因为六五位置不当的缘故。
“丧羊于易”与旅卦中的“丧牛于易”意思相近，说的是殷先祖王亥的故事。殷朝的先祖王亥很会驯服牛马，所以他养了很多的牛、马、羊，于是他坐着牛车，赶着牛群羊群，到河北的有易部落进行商业贸易活动，结果被那里的人们杀害并抢走了他的牛羊。王亥本是一国之君，结果却离开君王之位到远方去做生意，这便是“位不当也”。而六五以柔爻居于尊位，也属于“位不当也”，但是他能够与九二相应，并且还与九四相合，所以不会发生悔恨的事情。

六五：丧羊于易，无悔。
《象传》曰：丧羊于易，位不当也。
上卦互《兑》，《兑》为羊，五正是羊。“丧”，亡也；“易”音亦，陆作场，谓疆场也，易场古通字。《乾》为郊，郊外谓之牧，五当《乾》郊外疆场之地，畜牧之所也。畜牧有藩，防其逸也。卦以《震》之下画为藩，三触之，四则藩决矣，五则羊逸，羊逸于易，所谓“大道多岐而亡羊”，故曰“丧羊于易”。五居《震》卦之中，偶画为阴，易，为旷郊阴地，阴爻而入阴地，不见其壮，故象为“丧羊”。且羊性刚卤，喜触，无羊则无触，无触则无用壮之悔，故曰“无悔”。《旅》上九曰“丧牛于易”，“易”亦作场。《旅》宜柔，丧其柔，是以“有凶”也；《大壮》恶刚，丧其刚，是以“无悔”也。《象传》曰：“位不当”，谓“无悔”在得中，不在当位，犹九二之“贞吉”，《象》曰“以中”，亦不在位也。总之，《大壮》一卦，《彖》所称“利贞”，以事理言，不以爻位言也，明矣。“易”字，郑谓交易，《本义》读作以智切，音异，谓容易也。义各有取。
【占】　问战征：三爻曰“羝羊触藩”，有攻击之象，“丧羊”则无触，而战事可平。
○　问营商：“易”，郑谓交易，有经商之义；“丧”，亡也，恐有小失，然无大悔。
○　问功名：以得为吉，以丧为凶，亡羊补牢，未为晚也。晚年可望。
○　问家宅：此宅在郊外空旷之处，于牧畜不利。
○　问疾病：“丧”，凶象，不吉。
○　问婚姻：牵羊担酒，婚礼也，无羊，婚礼不成。
○　问六甲：生女。
【例】　友人某来曰：顷日有一种货物，可居奇获利，请占一卦，以定盈亏。筮得《大壮》之《夬》。
断曰：此卦四阳在下，其势甚壮，故名《大壮》。今占得第五爻，五处外卦之中，二画为阴，壮势已失，爻曰“丧羊”，是必有丧而无得。
友人曰：台湾之事，购入军中所需食料品物，他日与清开战，实一大买卖也。后闻得和平之信，顿为惊愕，遂遭大耗，三年之后，犹不得偿全额云。
【例】　明治二十七年十一月二十日，某贵显来访曰：目下旅顺口形势如何？试为一筮。筮得《大壮》之《夬》。
断曰：以我国占旅顺，旅顺属清，是外国也。今占得五爻，五居外卦之中，当以我国为内卦，旅顺为外卦。“丧”者清国，得者我国也。爻辞“丧羊于易”，“易”，谓容易也。盖不须力战而得之也，数日内，当必有捷报到来。
后数日，旅顺陷，果如此占。

Line-5
Legge: The fifth line, magnetic, shows one who loses her ram-like strength in the ease of her position. There will be no occasion for repentance.
Wilhelm/Baynes: Loses the goat with ease. No remorse. [The place is strong, it is in fact the place of the prince, but the nature of the line is yielding, hence the outer place does not correspond with the inner nature. Therefore the line easily rids itself of its obstinate disposition.]
Blofeld: He sacrifices a goat too lightly -- no regret! [I.e. he resorts too easily to force, which is not advisable.]
Liu: He carelessly loses the goat. No remorse. [One is not able to achieve one's plans; no benefit.]
Ritsema/Karcher: Losing the goat, tending-toward versatility. Without repenting. [Versatility, I: sudden and unpredictable change; mental mobility and openness; easy and light, not difficult and heavy; occurs in name of the I
Ching.]
Shaughnessy: Losing sheep at Yi; there is no regret.
Cleary (1): Losing the goat in ease, let there be no regret. [Even if people can’t be vigorous, it would be fortunate if they opened their minds with flexible receptivity and borrowed knowledge from others to break through their own obstructions.]
Cleary (2): Losing the ram in ease, etc. [When one is flexible and balanced, there is no attitude of rambunctious strength, so there is no regret.]
Wu: A sheep is lost in the field, etc.
COMMENTARY
Confucius/Legge: She loses her ram and hardly perceives it -- she is not in her proper place. Wilhelm/Baynes: Because the place is not the appropriate one.
Blofeld: This is indicated by the line's unsuitable position. Ritsema/ Karcher: Situation not appropriate indeed. Cleary (2): “The position is not appropriate” means that one is as though master of the world but does not have anything to do with it. Wu: Because the position is not proper.
Legge: Line five is magnetic in a central place and will therefore refrain from exerting her strength. Although the hexagram does not forbid the use of strength, it does concern itself with how strength should be properly controlled and directed. All that is said about her is that she will give no occasion for

repentance. Being "out of place" only means that the position properly requires a dynamic line.
NOTES AND PARAPHRASES
Siu: The man has lost his alertness and strength because of the ease of his position.
Wing: You should now let go of an opinionated or stubborn attitude. It is no longer necessary to prove anything. The situation will progress with ease; therefore you do not need to use excessive force.
Anthony: We may give up pacts with ourself which require people to do certain things before we will be receptive to them. We need to allow ourself to be led, not setting up structured ideas of how things must happen. We should give up anger and feelings of retribution. Punishment must not be an end in itself.
Editor: None of the translations of this line convey exactly the same message in English. When that happens, beware: the statement can have a maddeningly koan-like range of meanings. In the positive sense, because line five occupies the central place there is the possibility that one understands the Mean and knows when to refrain from action: one "loses the goat (impetus to act) with ease." Alternately, the Blofeld, Liu and Ritsema/Karcher versions depict power which is misused or wasted. As a weak line in a strong place in a hexagram of strength and action, this can also refer to an impotent force with little power to affect the situation at hand. Since "no remorse" is involved, apparently no harm accrues. Strength may be good or it may be evil. The same is true of weakness. The ideal is the Mean.
Chou Tun-I
A. You can easily discard your compulsion to act.
B. An inferior force is eliminated from the situation.
C. Moderation prevents an excessive response.
D. When you are truly centered in the Work, aggressive action should be unnecessary.

周易第三十四卦上九爻详解详解
上六爻辞
上六。羝羊触藩，不能退，不能遂，无攸利。艰则吉。
象曰：不能退，不能遂，不详也；艰则吉，咎不长也。
白话文解释
上六：羊角插进了篱笆，退不了，进不了，处境不利。但是，目前虽处于艰难之中，最终可以化解逢吉。
《象辞》说：不能退，不能进，陷入进退维谷之中，这是遭逢不祥。虽陷入艰难之中，最终可以化解逢吉，是说灾难不会长久。

北宋易学家邵雍解
平：得此爻者，进退两难，多是非争诉，宜守常。做官的宜退不宜进，恐有遭贬之危。

台湾国学大儒傅佩荣解
时运：早些退休，以免后悔。
财运：原想发财，难以保本。
家宅：艰难自守；先苦后乐。
身体：进退两难。

上六变卦

  上六爻动变得周易第14卦：火天大有。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。

上九爻的哲学含义

大壮卦第六爻，爻辞：上六：羝羊触藩，不能退，不能遂
上六：羝羊触藩，不能退，不能遂，无攸利；艰则吉
羝羊：好斗之公羊。
本爻辞的意思是：强壮的公羊因顶触篱笆而被挂住了角，既不能后退，又不能前进，没有什么益处。预示经过艰苦磨难才能获得吉祥。
人人都会经历过进退两难的时刻，当面临这样的处境时，只要坚持到最后的一刻，事情就会出现有利于你的转机。
《象》中这样分析本爻：“不能退，不能遂”，不详也；“艰则吉”咎不长也。
《象》中指出：“既不能后退，又不能前进”，说明行动处事不够圆满周到，结果陷入了极为被动的局面。而“忍耐坚持，承受艰难困苦而不被压垮，就会吉祥”，说明只要能够坚持忍耐，就一定会渡过难关。
上六：羝羊触藩，不能退，不能遂，无攸利，艰则吉。
象曰：不能退，不能遂，不详也。艰则吉，咎不长也。
经文意思是：公羊顶撞藩篱，角被挂住，结果不能退，不能进，没有好处，艰难自守就会吉祥。
象辞意思是：不能退，不能进，这种处境是由于当初没有考虑详细所致。艰难自守则吉祥，是因为灾难不会太长久。
大壮卦上卦震为藩篱，上互卦兑为羊，所以有羊触藩篱之象。
但是上六处于极亢之位，所以行动鲁莽，但是他又是阴爻而不具备九四一样的强壮，所以被藩篱所困，进退不得。处于这种情形，只能是在艰苦中忍耐了。只有这样才会吉祥。为什么呢？因为事物不会总是这个样子，最终是要发生变化的，形式一^变上六的困境就解脱了。所以象辞中说：“咎不长也”。

上六：羝羊触藩，不能退，不能遂，无攸利。艰则吉。
《象传》曰：不能退，不能遂，不详也。艰则吉，咎不长也。
上处外卦之终，与三相应，上之羊，犹是三之羊，上之触，犹是三之触。三虽羸角，乘刚而动，力能决藩，亦可进也，即不能进，尚可退也；至上势衰位极，爻处重阴，后路既断，前路又穷，将安归乎？不曰“不能进”，而曰“不能遂”，言终不能遂其壮往之愿也。视三之羸角，困益甚焉，利何有也！因退遂之不能，而惕之以“艰”，毖后惩前，“非礼弗履”，亦何难转咎为吉哉！《象传》所谓“不祥也”，言其不能“视履考祥”，故至退遂之两穷也。所谓“咎不长也”，言能知其所艰，则谨慎自守，壮终于此，咎亦终于此耳。
【占】　问战征：六处爻之穷，如追穷寇也，恃胜深入，及为败军所困，进退无路，凶道也。
○　问营商：是一意居奇，积货不售，至时过价贱，只要保本，而亦不得，其困甚矣。
○　问功名：在上爻有位高而危之象，若恋恋不退，一旦祸及，欲退不能，悔已晚矣。
○　问家宅：上爻居《震》之极，《震》为响，宅中必有响；《震》又为木，木动克土，恐有土精出现，土精为羊。其宅不利，所当艰难自守，至之卦为《晋》，《晋》曰“赐马蕃庶”，则可转咎为吉。
○　问婚姻：未及详探，一时已定，兹要改悔，必不能也。现当知苦困守，久后必佳。
○　问六甲：生女。
【例】　一日过访杉君，闲谈移晷，杉君谓余曰；昨夕有偷儿入我仓库，窃取物品若干，中有勋章礼服，是贵重之品也，未审可复得乎？子试筮之。筮得《大壮》之《晋》。
断曰：上为爻之极，贼窃得勋章礼服，贵重之品，在贼既不能转售，又不能自用，贼无所利，计亦穷矣。爻曰：“羝羊触藩”，羊性刚卤，以喻贼之卤莽也。“触藩”者贼，或将以此贵物，置之于邻近藩篱间乎？君请搜寻之。
后果于邻邸墙垣上寻得之。杉君大为赞称。

Line-6
Legge: The sixth line, magnetic, shows one who may be compared to the ram butting against the fence, and unable either to retreat, or to advance as he would fain do. There will be no advantage in any respect, but if he realizes the difficulty of his position, there will be good fortune.

Wilhelm/Baynes: A goat butts against a hedge. It cannot go backward, it cannot go forward. Nothing serves to further. If one notes the difficulty, this brings good fortune.
Blofeld: A goat butts against a hedge and can move neither backward nor forward; it can get nowhere. Yet at this time, difficulty presages good fortune. ["It can get nowhere" is a rendering of a phrase which, taken symbolically, means that this is not a time to advance towards our goal or destination. The implication of the last two sentences is that the shame we feel at finding ourselves prisoners of circumstances will drive us to make an effort powerful enough to release us.]
Liu: A goat butts against the hedge. It cannot advance or retreat; nothing furthers. If one continues to work through the difficulty, there is good fortune. [If you get this line, cease all arrogant behavior, otherwise it will cause you trouble.]
Ritsema/Karcher: The he goat butts a hedge. Not enabling withdrawing, not enabling releasing. Without direction: Harvesting. Drudgery by-consequence significant. [Without direction: Harvesting: WU YU Li: no plan or direction is advantageous; in order to take advantage of the situation, do not impose a direction on events.]
Shaughnessy: A ram butts a fence, is not able to retreat and is not able to follow; there is no place beneficial; difficult but then auspicious.
Cleary (1): The ram running into a fence cannot retreat, cannot go ahead; there is no benefit. Struggle will produce good results.
Cleary (2): … Work hard and there will be good results.
Wu: A ram butts into a fence. He cannot go forward or back away. There is nothing to gain. Endurance will bring good fortune.
COMMENTARY
Confucius/Legge: The impasse is owing to his want of care. If he realizes his difficulty his error will not be prolonged. Wilhelm/Baynes: "it cannot go backward, it cannot go forward." This does not bring luck. The mistake is not lasting. Blofeld: Inability to retire or advance is hardly conducive to good fortune; but our very difficulties will generate it; the ignoble circumstances in which we find ourselves will not endure for long. Ritsema/ Karcher: Not ruminating indeed. Fault not long-living indeed. Cleary (2): Inability to retreat or go ahead is due to carelessness. Work hard and there will be good results because error will not increase. Wu: The situation is not good. The debacle will not last.

Legge: Line six, at the top of the trigram of Movement in the hexagram of Great Power, may be expected to be dynamic in the exertion of strength. Because of his passivity, the result is as described. If he stops pushing his cause and reflects upon his weak position, good fortune will result.
NOTES AND PARAPHRASES
Siu: The man goes too far and reaches a deadlock with neither the capability to advance nor the opportunity to retreat. If he recognizes his weakness and is not obstinate, he will not compound the error.
Wing: You have gone so far in the pursuit of your desires that you are at an impasse. Everything you try to do just complicates the situation even further. Seeing the difficulty of this will eventually force you to compose yourself. The entire affair can then be resolved.
Editor: The image suggests an impasse which can only be surmounted by waiting patiently for its natural resolution. The second clause suggests that circumstances will improve if you just don't meddle with them. Ritsema/ Karcher’s: "In order to take advantage of the situation, do not impose a direction on events" is usually the best choice whenever it is received in a line. The path out of the dilemma can only be found by waiting and consciously holding on to both sides of the conflict, by making the utmost effort to keep both sides in fullest possible awareness without repressing them or falling into a state of identification. This means nothing less than that the conflict with all its excruciating implications must be endured consciously; we cannot seek to terminate it forcibly by taking sides, by enforcing a premature decision. Symbolically this amounts to a crucifixion; by our consent, our acceptance of this suffering, we are nailed to the cross of the opposing drives. We keep the apparent evil in full sight and continue to wait for a way that allows us to express its energy in constructive rather than destructive ways, though this may seem impossible at the moment, both in terms of morality and of existing reality.
E.C. Whitmont -- The Symbolic Quest
A. Accept an impasse and learn its lesson.
B. “In order to take advantage of the situation, do not impose a direction on events."
June 12, 2001, 4/25/06