Hexagram 26 · 山天大畜

大畜卦原文
大畜。利贞，不家食，吉。利涉大川。

象曰：天在山中，大畜。君子以多识前言往行，以畜其德。

白话文解释
大畜卦：吉利的贞兆。不食于家，食于朝廷，吉利。筮遇此卦，有利于涉水渡河。
《象辞》说：内卦为乾为天，外卦为艮为山，太阳照耀于山中，万物摄取阳光雨露，各遂其生，这是大畜的卦象。君子观此卦象，从而广泛地了解古人的嘉言善行，来培养自己的德行。
《断易天机》解
大畜卦艮上乾下，为艮宫二世卦。畜为积蓄之意，艮为止，提示人们要停止下来积蓄力量，多主吉。

北宋易学家邵雍解
以阳畜阴，制止欲进；坚守正道，先凶后吉。
得此卦者，宜坚守正道，脚踏实地，务实行事，方可成就大业。切勿骄傲自满，目空一切。

台湾国学大儒傅佩荣解
时运：守静二年，方可展运。
财运：暂时株守，良机必至。
家宅：家业日隆；婚姻大吉。
身体：健康有力。

传统解卦
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。
大象：天之大而在山之中，以小阻大，以阴畜阳，为止为养。
运势：处事不可好高骛远，宜脚踏实地，可成大业，忌目空一切。
事业：务必端正行为，修养德行。行为应大胆、果断，但需适可而止，注意休整，决不可冒险闯进。宜注意吸收前人的经验教训，有所畏而不行，否则必有危害。再取得成就之后，应适可而止，不可贪图眼前小利而走向反面。
经商：本着循序渐进的原则，把握正当的商业道德，会有重大收获。此时，切忌贪心不足，而应见机而退，保守事业，深思熟虑，再图发展，一味自信冒进，决不可取。
求名：注意积累学问，提高德行，勿三天打鱼两天晒网，持之以恒，且以学问、知识报效国家，抱负终将实现。
婚恋：顺利。建立在共同勤俭持家的基础上，相互坦诚而待，美满幸福。
决策：蓄财的人，但决不可抱投机取巧心理，得靠个人诚实工作，多动心机，真诚与他人合作，共创事业，困难时仍应持正道，尤其不可粗心大意，牢记成就大阻力也大的道理。

第二十六卦的哲学含义

大畜卦卦象，山天大畜卦的象征意义
大畜卦，此卦是异卦相叠，乾在下，艮在上。乾为天，刚健；艮为山，笃实。畜者积聚，有积蓄和停止两种含义。大畜意为大积蓄。
大蓄卦与小蓄卦都有蓄养的意思，其不同的是，小畜的卦象是“”，是以孤阴畜止群阳，阳盛而阴衰，一个阴爻养五个阳爻，力量不足，不得不暂时停顿，积蓄力量。由此喻指处于乱世的贤能之士生不逢时，只好消极隐退，畜德积学，独善其身。大畜则不同，大畜象征大量的畜养积聚，如同大山蕴藏天下万物，所畜至为广大，喻指治世的明君要畜养贤士，利用人才来成就大业。
大畜卦位于无妄卦之后，《序卦》之中说道：“有无妄然后可畜，故受之以大畜。”不虚妄是真诚而实在的，由此培养内涵，然后可以大有积蓄。
《象》对此卦的解释是：天在山中，大畜；君子以多识前言往行，以畜其德。
《象》中指出大畜卦的卦象是乾（天）下艮（山）上，为天被包含在山里之表象，象征大量的畜养积聚；君子效法这一精神，应当努力更多地学习领会前代圣人君子的言论和行为，以此充实自己，培养美好的品德和积聚广博的知识。大畜卦启示了止而不止的道理，属于中上卦。《象》中这样来断此卦：忧愁常锁两眉头，千头万绪挂心间，从今以后防开阵，任意行而不相干。

26.山天大畜(䷙)-高岛易断
“大畜”为卦，下《乾》上《 艮》，《乾》，健也，《艮》，止也，畜亦止也。大对小而言：《小畜》《巽》在《乾》上，五阳一阴，以一阴畜《乾》三阳，《巽》体柔顺，其力不固，故为《小畜》；《大畜》二阴四阳，《艮》体笃实，能厚其储，故为《大畜》。《杂卦传》曰，“大畜时也”，《大畜》以《艮》畜《乾》者也，《乾》之纯阳，进而不止，而《大畜》能畜之，若不欲其进者，时未可也。不惟其止，惟其动，健而又动，《无妄》所以为灾也；不惟其动，惟其止，健而能止，《大畜》所以为时也。《序卦》曰：“有无妄然后可畜，故受之以《大畜》。”此《大畜》之所以次于《无妄》也。
大畜：利贞。不家食，吉。利涉大川。
《大畜》以阳畜《乾》，得其正也，止而畜之，利于用也，故曰“利贞”。外卦《艮》，《艮》为居，有家之象；三、四、五互《震》，《震》为百谷，有食之象；二、三、四互《兑》，《兑》口在外，有“不家食”之象；内卦《乾》，初为《震》，《震》为行，有“利涉”之象；《乾》二为《坎》，有“大川”之象。畜其德以用于朝，养以鼎烹，故曰“不家食，吉”；畜其材以济于时，用以舟楫，故曰“利涉大川”。畜之义，不特为止，又为养也，为蕴也。止则止其健，养则育其德，蕴则储其材。“不家食，吉”，有以收养贤之效；“利涉大川”，有以见济世之功。
《 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》，以《艮》畜《乾》，畜之大者也。乾为天，天德刚健；《艮》为山，山体笃实；《乾》为大明，有辉光，《艮》为星斗，亦有辉光。以《艮》畜《乾》，则所谓“刚健，笃实，辉光”，不必分为《乾》为《艮》，要皆在此《大畜》中也。是以光华发越，盛德日新，此卦之所以曰《大畜》也。《艮》阳居上，故曰“刚上”；《 艮》止能畜，故曰“尚贤”。《乾》健难止，《巽》不能止，其畜故小；《艮》能止之，其畜乃大。《艮》之所以能止，在得其正，故曰“大正也”。“大正”即“利贞”。下变《震》为《颐》，《颐》，《彖传》曰“养贤”，《象》曰“观其所养”，知必不在家食也。上变《坎》为《需》，《需》，《彖》曰“利涉”，先曰“位乎天位”，知其能“应乎天”也。故《艮》能止，亦能育，斯贤乐得其用矣；《艮》能止，亦能通，斯险无不可济矣。
以此卦拟人事，《彖》辞首曰“利贞”，“利”，和也，“贞”，正也，和且正，为人事之至要也。卦德以止畜健，以静畜动，是畜之大者也，故《彖传》曰“大正也”。盖畜之道，全在“大正”，有此“大正”，斯能有此《大畜》，所谓君子正己以正人者，即此道也。“刚健”者天之德，“笃实”者山之性，人能法山之性，以畜天德，斯德性充实，而辉光发越，自见日进而无疆矣。卷之则藏于一心，放之则发为万事，以此而“不家食，吉”，即家食亦吉；以此而不涉险利，即涉险亦利，是人事而应乎天者也。六爻内三爻为《乾》，欲健进而为《艮》所畜止也；外三爻为《艮》，以能止，而畜《乾》之健也。是以初爻惧危而自“已”；二爻不可而随止，三爻“往”矣，而犹能惕以“艰”，如人事步步留余，不令躁进也；四以畜初，“童牛”加牿，畜之尚 易也；五以畜二，“豮豕之牙”，畜之得其要也；上以畜三，三既利“往”，则云霄直上，以不畜为畜也，如人事之般般谨慎，各合机宜也。盖凡人之作事，一于健则过之，一于止则不及，过则偾事，不及则不足以成事。孔子于求之退曰进之，于由之兼人曰退之，其深得《 艮》止之义也夫！
以此卦拟国家，上卦为政府，秉《艮》山之性，止而不动，下卦为人民，挟《乾》健之性，欲急谋国家之进步，将进而犯上，而六五之君，得六四上九之辅翼，同心合志，以抑止下民刚强锐进之为，此畜之所以为大也。六五之君，温恭而能“尚贤”，与上九阴阳相比，言听计从，爻辞所谓“豮豕之牙，吉”也。上九身任天下之重，共天位，治天职，食天禄，以上畜三，其畜愈大而愈正，故曰“何天之衢，亨”也。六四处《艮》之始，履得其位，与上九同受六五之命，以四畜初，初阳尚稚，故曰“童牛之牿，元吉”也。盖内卦三阳，其性虽健，皆能受外卦之畜止，故初阳犹微，知进而有危，不待畜而自止；二得中，与五正应，知五处畜盛，未可犯也，能遇难而止，故“无尤”；三受上之畜，畜之极也，畜极则通，其德已成，可以进矣，故曰“良马逐”也。国家当此之时，君臣一德，在下免躁进之患，在上无窃位之讥。六五之君曰“吉”，有度也；上九之臣，曰“道大行也”，应天顺人，诚千载一时之会也，非夫圣人之畜，不克臻此。
通观此卦，六爻专言畜止之义。初九抱刚健之德，初阳尚微，能受六四之畜，知难而自止者也，故有“有厉利己”之辞。九二履得其中，有知时之明，知其功之不可遽成，止而不行者也，故有“舆脱輹”之辞。九三以阳居阳，志刚而才强，未免锐进之嫌，惟“艰贞”自处，见可进而进，则可以济世，又可以保身也，故有“利艰贞，利有攸往”之辞。六四当《大畜》之任，处《艮》之始，能止《乾》阳之初泄，故曰“童牛之牿”。六五处得尊位，制恶有道，柔能制刚，是以吉也，故曰“豮豕之牙”。上九所谓“刚上而尚贤”者也，居通显之地，体至公之道，舍己从人，以汲引从贤，此《大畜》之义，君子之道大行之时也，故曰“何天之衢，亨”。总之，初九居《乾》之始，其阳犹稚，故称曰“童牛”，戒其进也。九二以刚居柔，位刚势弱，故不能进也。九三纯秉《乾》德，《乾》为马，故称曰“良马”，又恐其径进也。君子之难进如此！
《大象》曰：天在山中，大畜，君子以多识前言往行，以畜其德。
此卦《乾》天居《 艮》山之中，谓山中蕴畜一天地之象，其道含宏，其义深远，譬如君子方寸中，蕴畜三才之道义，古今之事理，广见洽闻，以之日新其德业也。夫“前言”者，训诰流传，德之华也；“往行”者，功业炳著，德之实也。嘉言懿行，皆德之散见者也，君子之学道也，考其遗迹，观其用，以身体之，以心验之，因其言而默识其所以言，因其行而默识其所以行，以畜成我德，此德所以日积而日大也，故曰“多识前言往行，以畜其德”也。
【占】　问战征：宜养精蓄锐，乘时而动，自然战无不克，攻无不利，定获大胜。
○　问时运：目下心意纵奢，未可动也，必待二年后，运来福至，如骏马腾空，往无不利。
○　问营商：暂宜株守，近则三月，远则三年，自得逐渐推广，日积月新，利源不竭，大有庆也。
○　问家宅：宅居宜近山，或在岭上，或在谷中，必是素封之家。近来声名显达，家业日隆，大吉之兆。
○　问功名：少年意气轩昂，未免稍有阻抑，至三十岁后，一举成名，云霄直上，为国为家，经纶焕著，诚大用之材也。
○　问六甲：生男，且主贵。
○　问讼事：始被屈抑，后得申理。
○　问疾病：占得初爻至五爻，皆吉，上爻则恐寿源有阻。
○　问婚姻：大吉。

Judgment
Legge: Controlled Power means being firm and correct. If its subject doesn't enjoy his family revenues at the expense of public service, there will be good fortune. It will be advantageous to cross the great stream.
Wilhelm/Baynes: The Taming Power of the Great. Perseverance furthers. Not eating at home brings good fortune. It furthers one to cross the great water.
Blofeld: The Great Nourisher favors righteous persistence. Good fortune results from not eating at home. It is a favorable time for crossing the great river (sea). [I.e. going on a long journey, perhaps abroad.]
Liu: Taming the Great Powers. Persistence benefits. Not to eat at home is good fortune. It is of benefit to cross the great water.
Ritsema/Karcher: Great Accumulating. Harvesting Trial. Not dwelling, taking-in. Significant. Harvesting: wading the Great River. [This hexagram describes your situation in terms of an overriding concern that defines what is valuable. It emphasizes that bringing the variety of things under the control of this central idea is the adequate way to handle it...]
Shaughnessy: Great Storage: Beneficial to determine; not eating at home is auspicious; beneficial to ford the great river.
Cleary (1): In Nurturance of the Great it is beneficial to be chaste. It is good not to eat at home; it is beneficial to cross great rivers. [This hexagram represents incubation nurturing the spiritual embryo. On this path, it is beneficial to still strength, not to use strength. Therefore it says: “it is beneficial to be chaste.” Chastity here means quietude. Stilling strength is nurturing strength. It is good to be still, not active – if one is still, this preserves strength; if one is active, this damages strength. This is the work referred to as “nine years facing a wall.”]

Cleary (2): Great Buildup is beneficial if correct, etc.
Wu: Restraint of the Great indicates prosperity and perseverance. It will be auspicious not to have meals at home. It will be advantageous to cross the big river. [The character chu in the present context has two meanings: one is to accumulate and the other to restrain.]
The Image
Legge: Heaven in the midst of the mountain -- the image of Controlled Power. Thus, the superior man studies the words and deeds of ancient men in order to build his virtue.
Wilhelm/Baynes: Heaven within the mountain: the image of the Taming Power of the Great. Thus the superior man acquaints himself with many sayings of antiquity and many deeds of the past, in order to strengthen his character thereby.
Blofeld: This hexagram symbolizes the sky visible amidst the mountain peaks. The Superior Man, acting from his profound knowledge of the words and conduct of the wise men of old, nourishes his virtue. [The arrangement of the component trigrams suggests glimpses of the sky among the peaks of the mountains. This points to something very far off and thereby indicates the advisability of setting out for some distant place. This is a time for going from home and giving concrete expression to our appreciation of what others have done for us or for the public good.]
Liu: Heaven within the mountain symbolizes Taming the Great Powers. The wise man studies ancient knowledge to improve his character.
Ritsema/Karcher: Heaven located-in mountain center. Great Accumulating. A chun tzu uses the numerous recorded preceding words going to move. [A chun tzu] uses accumulating one's actualizing-tao. [Actualize-tao: ...ability to follow the course traced by the ongoing process of the cosmos...
Linked with acquire, TE: acquiring that which makes a being become what it is meant to be.]
Cleary (1): Heaven is in the mountains, great accumulation. Thus do superior people become acquainted with many precedents of speech and action, in order to accumulate virtue.
Cleary (2): … Leaders build up their virtues by abundant knowledge of past words and deeds.
Wu: Heaven is within the mountain; this is Restraint of the Great. Thus the jun zi accumulates his virtue by remembering past words and deeds.

COMMENTARY
Confucius/Legge: The trigrams that compose Controlled Power show the intelligence of Strength and Mass renewing their virtue every day. A dynamic
line is in the highest place, displaying the worth of talent and virtue -- his is the power that keeps Strength in restraint and displays the will necessary to the hexagram. Talents and virtue are nourished because he refuses to confine his power within his immediate family. Heaven in the second line responds to the ruler in the fifth, thus it is favorable to cross the great stream.
Legge: Controlled Power symbolizes both restraint and the accumulation of virtue. What is restrained accumulates its strength and increases its volume to become a great reservoir of force. The Judgment teaches that if one is firm and correct in this endeavor he may then engage in public service and enjoy the king's grace. The dynamic line in the highest place is line six who is above the ruler and has all of heaven in which to move. This, plus the power to suppress the strongest opposition, shows how he is supported by all that is correct. Concerning the Image, Chu Hsi says: "Heaven is the greatest of all things, and its being in the midst of a mountain gives us the idea of a very large accumulation. This is analogous to the labor of the superior man in learning, acquiring and remembering, to accumulate his virtue."
NOTES AND PARAPHRASES
Judgment: Controlled Power is willpower. The ego renounces selfish indulgences to work for the good of the whole. With such a spirit, great transformations are possible. The Superior Man studies the precepts of the Work to increase his comprehension and fortitude. The essential image to remember in this hexagram is that of Mount Everest holding down Heaven itself: raw power is controlled by the sheer mass of
Keeping Still. Thus we see that Controlled Power is Willpower -- arguably the most potentially creative force in the universe, because used correctly it can accomplish anything. The will is, curiously, not recognized as the central and fundamental function of the ego. It has often been depreciated as being ineffective against the various drives and the power of the imagination, or it has been considered with suspicion as leading to self-assertion (will-topower). But the latter is only a perverted use of the will, while the apparent futility of the will is due only to a faulty and unintelligent use.

The will is ineffective only when it attempts to act in opposition to the imagination and to the other psychological functions, while its skilful and consequently successful use consists in regulating and directing all other functions toward a deliberately chosen and affirmed aim.
Roberto Assagioli – Psychosynthesis An extreme example of this is illustrated by Cleary’s commentary on the
Judgment where he says: “This is the work referred to as “nine years facing a wall.” The reference is to Bodhidharma (the patriarch who brought Zen Buddhism to China), who meditated facing a wall for nine continuous years until he attained enlightenment. "If its subject doesn't enjoy his family revenues at the expense of public service, there will be good fortune” is an image of the ego renouncing its illusions of free choice. Psychologically, inner complexes will drain energy from the situation unless the ego has the will to control their manifestation. Every line
except the sixth depicts some kind of restraint of power -- only in the top line is the energy available for use. It is significant that the superior man is advised to study the ancient wisdom, for it is in the Mysteries, the Perennial Philosophy, that one discovers the secrets and applications of the will. In other contexts (for example, a question about business matters), this can refer to making connection with sound and established practices. In the larger philosophical sense, we see that the evolving illusions of every age insure that the masses will remain attached to the wheel of birth and death -continuously repeating endless variations of the same basic lessons. When each individual is finally ready to escape from these cycles, it is only within the ancient and eternal template of the Work that transcendence can be found. The analogies between religious ideas in Jewish mysticism that are hundreds of years old and the scientific findings of modern psychology can be explained only by the archetypal structure of the psyche. Man's images and ideas concerning the mysteries of being fall into the timeless patterns arranged by the archetypes of the unconscious; his meditations are determined by them. Within the setting of his culture and his time, he creates new forms for the expression of age-old truths.
A. Jaffe -- The Myth of Meaning Through contact with the Self, negative cycles can be broken and positive cycles begun, but it always requires a mountain's worth of Controlled Power to make it happen.

周易第二十六卦初九爻详解
初九爻辞
初九。有厉，利已。
象曰：有厉利已，不犯灾也。
白话文解释
初九：将有危险，祭祀鬼神则能化凶为吉。
《象辞》说：将有危险，停止所为则能化凶为吉，因为这样就不会犯灾触难。

北宋易学家邵雍解
凶：得此爻者，宜守旧，不然会有不测之祸。做官的宜退居闲职，或退位。

台湾国学大儒傅佩荣解
时运：采取守势，等待援兵。
财运：等待帮手，方可获利。
家宅：屋宅忌高；夫顺妻吉。
身体：有病无虞。

初九变卦

  初九爻动变得周易第18卦：山风蛊。这个卦是异卦（下巽上艮）相叠，与随卦互为综卦。蛊本意为事，引申为多事、混乱。器皿久不用而生虫称“蛊”，喻天下久安而因循、腐败，必须革新创造，治理整顿，挽救危机，重振事业。

初九爻的哲学含义

大畜卦第一爻，爻辞：初九：有厉，利已。
大畜卦第一爻初九：有厉，利已。爻辞释义
厉：是指危险。已：是指停止。
本爻辞的意思是：有危险，适宜停止。
《象》在解释这句爻辞时说道：“有厉，利己”，不犯灾也。这里指出，“有危险，适宜停止”，是为了不要招惹灾祸。
从整个卦象来看，初九是本卦最底层，意味着做事的初始阶段，与“潜龙勿用”的意思相近。大蓄卦以积蓄涵养为原则，初九是阳爻居刚位。易动，虽然德行和才能都没有学到位，但是却跃跃欲试。羽翼未非，躁动冒进，必有危险。也就是说，这时若是不顾一切地贸然前进就会有危险发生，只有暂时停下来不勉强前进才会有利，不要冒着灾难风险前进。
占得此爻者，有危险时不要莽撞作出决定，如果没有明确的目标和十足的把握，就暂时停下来充实自己。

初九：有厉，利己。
《象传》曰：有厉，利己，不犯灾也。
此爻体《乾》，刚健而在下，势将锐意干进，然初爻《乾》阳尚微，距五位主爻犹远，应在四爻。四爻属《艮》，《艮》止也，初爻欲进而四爻止之，是应爻不相援，而悉相敌也。初九能知危而止，故“不犯灾也”，谓之“有厉利己”。
【占】　问战征：宜守不宜攻，斯无害也，必待四爻援兵得力，方可大进获胜。
○　问营商：目下资本犹浅，宜谨慎自守，免致灾害，后得帮手相助，自能获利。
○　问家宅：是新造之宅，为前面山势压制，屋宅不能过高，然无咎也。
○　问功名：才学虽高，而初次求名，不宜发泄太早，宜自抑止，所贵大器晚成也。
○　问六甲：可占一索生男。
○　问讼事：不宜健进，健进则有灾。
○　问婚姻：初阳为四爻所畜，是夫将受制于妻也；在夫能顺从其畜，亦无灾也。
○　问出门：现宜暂止，以待时运。
○　问疾病：现虽有病，可保无虞。
○　问失物：待后自可寻获。
【例】　某县士族某来，请占气运，筮得《大畜》之《蛊》。
断曰；此卦以山之小，止天之大，故谓之《大畜》。今初爻以阳居阳，才力俱强，以应四爻之阴，四爻之阴，力能畜止初阳，知其谋望，一时必难就也，若一意躁进，恐必有祸。
时某不从余断，妄怀志愿，往干某贵显，不服书记官之说谕，三日间遂为警视厅所拘留。厥后某自悔悟，始叹《 易》理之神妙也。

Line-1
Legge: The first line, dynamic, shows its subject in a position of peril. It will be advantageous for him to stop his advance.

Wilhelm/Baynes: Danger is at hand. It furthers one to desist.
Blofeld: Trouble threatens -- it would be wise to bring activities to a halt.
Liu: When one meets danger, it is better to stop.
Ritsema/Karcher: Possessing adversity. Harvesting: climaxing.
Shaughnessy: There is danger; beneficial to stop.
Cleary (1): There is danger; it is beneficial to stop.
Cleary (2): There is danger; help yourself.
Wu: There is danger ahead. It will be advantageous to stop here.
COMMENTARY
Confucius/Legge: He should not rashly expose himself to calamity. Wilhelm/
Baynes: Thus one does not expose oneself to danger. Blofeld: That is, no attempt should be made to avert the trouble. Ritsema/Karcher: Not opposing calamity indeed. Cleary (2): Help yourself – do not get into trouble. Wu: To avoid calamities.
Legge: Line one is subject to opposition or repression from line four. This calamity will be increased if he tries to advance, so it is better for him to halt.
NOTES AND PARAPHRASES
Siu: At the outset, the man is confronted with dangerous obstacles. He should not attempt to advance rashly but remain composed.
Wing: Compose yourself. You may feel that you are restrained from advancing. In fact, there are obstacles on the path ahead. It would be wise to halt.
Editor: The line itself is unambiguous, though the contradictory Confucian commentaries are subject to interpretation: depending on context, one should either actively avoid danger, or passively allow it to run its course. It is generally safest to accept Wilhelm's translation when doubt prevails. Those that live their life in Tao achieve realization of their nature in inaction.
Chuangtse, quoting Confucius
A. Stop now -- don't expose yourself to danger.

周易第二十六卦九二爻详解
九二爻辞
九二。舆说輹。
象曰：舆说輹，中无尤也。
白话文解释
九二：车辐脱落，车轮坏了。
《象辞》说：车辐脱落车轮坏了，九二之爻居下卦中位，这种爻象表明毕竟没有忧患。

北宋易学家邵雍解
凶：得此爻者，须谨防是非，或有足疾、腰疾。

台湾国学大儒傅佩荣解
时运：以退为进，可保无患。
财运：早些脱手，减少损失。
家宅：谨慎守业；贵婿大吉。
身体：腹痛难愈，但无大碍。

九二变卦

  九二爻动变得周易第22卦：山火贲。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。

九二爻的哲学含义

大畜卦第二爻，爻辞：九二：舆说輹。
九二：舆说輹。爻辞释义
舆：指车子。说：同“脱”，脱离。輹：车轴。
本爻辞的意思是：车身脱去车轴自动停下来不再前进。
开始做事了，但是如果发现时机不成熟时，要自动停
下来，不再前进。
九二这一爻属于阳爻居阴位。阳爻有刚健、易动、急躁的特性，所以决定着手行动。可是因为失位，行动受阻。占得此爻者，要刚柔相济，恪守中道，审时局，知进退，冷静地放弃暂时的进取计划，争取积蓄力量。有如行到中途，发现不利于前进，就自动卸下车轴，不再前进，以待时机。
《象》曰：“舆说馥”，中无尤也。
这就是说：“车子脱去轮馥自动停下来不再前进”，说明九二爻虽然刚健急躁，但它能够自度量时，自动停止不前，所以没有贸然前进的过失。
九二：舆说輹。

九二：舆说輹。
《象传》曰：舆说輹，中无尤也。
“舆”者，车也，喻进行之义；“輹”者，车轴之缚也。天之转旋，有大车之象。“舆脱輹”者，谓车脱輹，不能驾乘，而废进行之用。此爻变则为《离》，有脱离之义，故曰“说輹”。《 艮》以畜《乾》，将畜止下民之冒进，使之自止也。二与五相应，五处畜盛，未可犯也，知势之不可而不进，可谓知风识时者矣。《象传》曰“中无尤也”，谓其得中，无躁进之尤也。按初九曰“有厉”，其辞缓，九二曰“舆说輹”，其辞急。初与三应，初为《乾》之始，始阳尚柔，故辞缓；二与五应，五居尊位，势不可犯，故辞急。况五之畜二，非徒因其进而止之，殆将尚其贤而用之也。盖时有盛衰，势有强弱，有不可已者，学《易》者所宜深识焉。
【占】　问战征：若锐意径进，防有辙乱旗靡之祸，致一败而不可复收，惟以退为进，斯无尤矣。
○　问营商：凡有货物，宜早脱售，虽无大利，亦无耗失。
○　问家宅：必是破败旧家，惟其能退然自守，家业自有复兴之象，故无尤也。
○　问功名：宜待时，毋躁进也。
○　问婚姻：《小畜》三爻“舆说輹，夫妻反目”，是不吉也；此二爻得中，与五相应，五居尊位，必是贵婿，大吉。
○　问疾病：定是腹疾，一时难愈，然无害也。
○　问六甲：生男，防有足疾。
○　问讼事：败而复和。
【例】　亲友某县人某来，请占气运，筮得《大畜》之《贲》。
断曰：此卦内卦《乾》天，刚健锐进，外卦《艮》山，镇定不动，以山畜天，故曰《大畜》。在今政府，非不欲登进人才，亦知浮躁者非大器，急切者无实功，是以抑制而不用也。而一时急于求进者，或互相标榜，或高自议论，干谒公卿，奔走形势，梯荣乞宠，无所不为，当途益以此轻之矣。今九二能察时之不可，而退然自阻，谓之“舆说輹”。舆者所以载物而行也，脱其輹，示不复用，所以甘自晦藏，以待其时之至也，故曰“中无尤”。
某闻之曰：爻辞适合我意，愿从此占。果大得便宜也。
【例】　占明治三十年国家财政，筮得《大畜》之《贲》。
断曰：此卦以山之小，畜天之大，上卦一阳，畜止下卦三阳，足见其畜之大也。今占财政而得此卦，《乾》为金，故主货币，《 艮》为山，故主藏蓄，九二《坎》爻，《坎》为车，故曰“舆”。“说輹”者，示不用也。我国古来所有货币，不出一亿之外，开港以来，购入兵杖、器械、船舶诸物，虽一时去出现金繁多，赖政府理财得人，渐得复旧时之款。征清之役，民间募集一亿五千万公债，其不足者，以政府预备金充之，战胜之后，受取偿金三亿五千万元。窥测宇内形势，强国合纵，分割弱国，不得不扩充军政，乃以其偿金，充备军资。在政府固出于不得已也，而在人民之愿望，以为获此巨偿，专以扩张军备，并赏恤战士，既不能清偿国债，又不能振兴商业，虽银行之贷出稍宽，而子利仍复腾贵，则百业之进，终被抑止，人民颇为失望。此即内卦《乾》天，为外卦《 艮》山畜止之象也。辞曰“舆说輹”，舆之脱其輹，而不能进，犹金之别有需蓄，而不能应民之用也。政府之设施如此，可谓得其中矣，故《象》曰“中无尤也”。本年之财政，中止货币之运转，为商工困难之占也。后果如此占。

Line-2
Legge: The second line, dynamic, shows a carriage with the strap under it removed.
Wilhelm/Baynes: The axletrees are taken from the wagon.
Blofeld: A broken axle.
Liu: The axletree separates from the wagon.
Ritsema/Karcher: Carting, stimulating the axle-strap.
Shaughnessy: The cart throws off an axle-strut.
Cleary (1): A cart is divested of its axles.
Cleary (2): A cart has its axles removed.
Wu: The wooden pieces holding the axle firmly underneath a carriage come off.
COMMENTARY
Confucius/Legge: He is like a carriage from which the strap under it has been
removed -- being in the central place, he will incur no blame. Wilhelm/
Baynes: In the middle there is no blame. Blofeld: We are not to blame. [A relatively serious hindrance threatens, but we are not to blame for it.]
Ritsema/Karcher: Centering without surpassing indeed. Cleary (2): But there is no resentment in the heart. Wu: The pieces come off, but the center is faultless.
Legge: Line two is subject to the repression of the fifth line, so he stops his
advance voluntarily -- he has the wisdom to do so because of his central place. The strap below, when attached to the axle, made the carriage stop; he himself acts that part.
NOTES AND PARAPHRASES
Siu: The opposition is decisively stronger. The man should wait while storing energy for his next move.
Wing: There is no opportunity for advancement. You are held back by forces that are beyond your reach. Stay where you are and continue to build the resources of your potential energy. Be content with the present situation. There should be no conflict.

Editor: A modern image might be an automobile up on blocks – a vehicle is immobilized. In a strange mixture of metaphors, from the ruler's perspective (see Legge's commentary on line five), this second line correlate is seen as a castrated
boar -- a potentially dangerous force which has been transformed into a safe one. Usually the line simply means that no action is possible at this time. Here I am speaking not of a power complex, or of an identification with the will to power, but rather of the feeling of ability to control oneself and one's actions, and of the power to choose a goal and to do what is necessary to achieve it. This is a positive factor leading to self-discipline and culture, and on its development civilization largely depends.
M.E. Harding -- Psychic Energy
A. Stop striving -- nothing can be done now.

周易第二十六卦九三爻详解详解
九三爻辞
九三。良马逐，利艰贞。曰闲舆卫，利有攸往。
象曰：利有攸往，上合志也。
白话文解释
九三：良马交配。占问艰难之事吉利。每天练习防卫性车战。有所往则有利。
《象辞》说：有所往则有利，所往必得，尚可符合心意。

北宋易学家邵雍解
平：得此爻者，会得到长辈的重用，或知己相助，前运辛苦，后可有获。做官的会有实权。

台湾国学大儒傅佩荣解
时运：临事而惧，马到成功。
财运：买卖合宜，有利可图。
家宅：勤俭兴家；男女合志。
身体：谨慎调养，可保无碍。

九三变卦

  九三爻动变得周易第41卦：山泽损。这个卦是异卦（下兑上艮）相叠。艮为山；兑为泽。上山下泽，大泽浸蚀山根。损益相间，损中有益，益中有损。二者之间，不可不慎重对待。损下益上，治理国家，过度会损伤国基。应损则损，但必量力、适度。少损而益最佳。

九三爻的哲学含义

大畜卦第三爻，爻辞：九三：良马逐，利艰贞。
九三：良马逐，利艰贞。曰闲舆卫，利有攸往。爻辞释义
良马：指骏马。闲：通“娴”，指娴熟。舆：这里指驾车。卫：指防卫。
人若想开创事业，或者是想做某事时，就要像古代的战士去战场一样，首先要掌握好作战的本领，驾车要熟练，防卫的本领要过硬，这样在战场上才不至于失利。
占得此爻者，通过不断地学习、实践和总结，在艰难的时候磨练自己，等到具备了一定的能力，就可以动手去做事情了。只是在做的过程中，虽然可以快马加鞭，但是要注意没有一直平坦的路，要注意前进路上的各种艰难。只要你坚守正道，会顺利

九三：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。
三辰在辰，上值轸，轸主车驾，故有“马”有“舆”，有“卫”。又三为《坎》中，《坎》为艰，故“利艰贞”。此爻内卦为《乾》，《乾》为马；“逐”，并进也。《乾》畜至三，其德已成，可以进矣，故其象为“良马逐”。“闲”，习也；“卫”，所以防不虞，《艮》在外为止，即卫之象。三之应在上，上处“天衢”之亨，途径大通，进行无阻，而犹必以艰贞自惕。如调马者，虽驰骋自得，犹必“曰闲舆卫”，乃可以“利有攸往”。《传》曰“上合志也”，此正畜极而通之时也。夫善骑者坠，善泳者溺，当此得意之日，故最宜戒慎，平常犹此，况《大畜》之时乎？“良马”以见锐进之义，“舆”以明徐行之象，逐马而继以舆卫，锐进徐行之两义，当参观而得之。
【占】　问战征：有马到功成之象，然必先临事而惧，斯无往不利也。
○　问营商：三爻与应合志，是必卖买同心；曰“良马逐”，是必留适快捷；曰“利艰贞”，是虽遇险无虞也。大吉。
○　问功名：有云霄得路之象。
○　问家宅：必是勤俭起家，目下履当其位，家业日进，犹能安不忘危，故无往不利。
○　问婚姻：三以上九为应，上九处畜之极，是全盛之象，占婚姻而得此爻，男女合志，大吉之兆。
○　问疾病：宜谨慎调养，可保无虞。
○　问六甲：生男。
【例】　余一日访友人某氏，某氏谓曰：吾尝约购驾车良马，今日当必有牵而来也，谓占马之骏驽如何？筮得《大畜》之《损》。
断曰：此卦内卦为《乾》，《乾》为马，又《乾》健也，知此马必健捷善驰。然不谙驾驭之术，御之亦难，故曰“曰闲舆卫，利有攸往也”。语未毕，有牵马者至，扬言曰：此马刚健疾驰，是良马也！友人见之，即欲鞭策一试；适前岸系舟，轰然有声，马遂惊逸，驭者尽力制之，不止，逡巡倒行，遂落沟中，友人见之大惊，不复购售。
【例】　某县土族某来，请占气运，筮得《大畜》之《损》。
断曰：《乾》在《无妄》为天德，在《大畜》为贤才，士惟法《乾》而后才德备。法《乾》则行健而进锐，进锐者恐不能致远，必“利艰贞”，而其识深，必受抑止，而其气定。如良马之性，必先颠踬，而后驰驱始受范也，故曰“良马遂，利艰贞”。今占时运，而得此爻，知其人必抱有用之才，足荷艰巨之任者也。《传》曰“利有攸往，上合志也”，可见目下时运已至，可以乘时得位也。爻曰“曰闲舆卫，利有攸往”，“卫”，守卫也，所以备不虞、示威武也。意者其将任守卫之职乎？
后此友果任某警部。

Line-3
Legge: The third line, dynamic, shows its subject urging his way with good horses. It will be advantageous for him to realize the difficulty of his course, and to be firm and correct, exercising himself daily in his charioteering and methods of defense. Then there will be advantage in whatever direction he may advance.
Wilhelm/Baynes: A good horse that follows others. Awareness of danger, with perseverance, furthers. Practice chariot driving and armed defense daily. It furthers one to have somewhere to go.
Blofeld: A fine steed galloping. Persistence under difficulties will win advantage. It is best to be occupied all day long with defensive measures. It is favorable to have a goal (or destination) in view.
Liu: Good horses compete with each other. It is of benefit to continue working hard and to keep the chariot safe. It is of benefit to go somewhere.
Ritsema/Karcher: A fine horse, pursuing. Harvesting: drudgery, Trial.
Spoken-thus: an enclosed cart, escorting. Harvesting: possessing directed going.
Shaughnessy: A fine horse follows; beneficial for determination about difficulty. It is called a barrier-cart [defense]. Beneficial to have someplace to go.
Cleary (1): A good horse gives chase. It is beneficial to struggle for right. Daily practicing charioteering and defense, it is beneficial to go somewhere.
Cleary (2): … To have somewhere to go.

Wu: Fine horses are chasing one another. It will be advantageous to remain persevering. Daily practice in charioteering and self-defense will benefit wherever he wants to go.
COMMENTARY
Confucius/Legge: The subject of the topmost line is of the same mind with him. Wilhelm/Baynes: The will of the one above is in agreement. Blofeld: For this line, which tops the lower hexagram (Sic) presages the fulfillment of our will. Ritsema/Karcher: Uniting purposes above indeed. Cleary (2): Joining in the aims of those above. Wu: His wish is in consonance with the one above.
Legge: Line three is the last of the trigram of Creative Power and it responds to the top line of the upper trigram of Keeping Still. As they are both dynamic the latter does not exert his repressive force. They advance rapidly together, but the position of the third line is perilous. By firmness and caution, however, its subject will escape the peril, and the issue will be good. When the action of the hexagram has reached line six, its work is done. Line six will no longer exercise repression, but join with line three, assisting his advance.
NOTES AND PARAPHRASES
Siu: The man is joined by strong allies who are going in the same direction. The obstacles begin to give way. But the dangers are not over. He must remain alert, well prepared, and farsighted.
Wing: The path will begin to open for you, and your progress will be unhindered. Others may join forces with you. Nevertheless, you must constantly keep your personal goals in mind. Remain cautious.
Editor: Think of the lower trigram as a kind of throttle, and the upper trigram as the brakes and you have an image of driving, or "charioteering." A good driver uses both throttle and brakes as required to advance the vehicle toward its destination. To switch metaphors, a master samurai warrior is so in tune with the Zen of the battle that his advance and retreat (throttle and brakes) attain a kind of poetic transcendence. "Daily exercise" means that the requirements of
the Work are dynamic and constantly changing -- what was an appropriate response yesterday may be totally incorrect today, yet essential again tomorrow. One must constantly stay on top of the changes taking place. Take nothing for granted. The line tells us explicitly how hard this is to do: "It will be advantageous for him to realize the difficulty of his course." Ritsema/Karcher translate "horse" as: "...Symbol of spirited strength in the natural world, counterpart of dragon..." In the context imaged here, this energy is under the control of the will and capable of full performance. The Confucian commentary tells us that Self and ego are in accord on this one. The overall image suggests
forces seeking equilibrium -- with will and intent the outcome can be positive.

In all forms of strategy, it is necessary to maintain the combat stance in everyday life and to make your everyday stance your combat stance.
Musashi -- A Book of Five Rings
A. Exercise your willpower by staying on top of a constantly changing situation. The warrior spirit advances the Work.

周易第二十六卦九四爻详解详解
六四爻辞
六四。童豕之牿，元吉。
象曰：六四元吉，有喜也。
白话文解释
六四：将木棒横缚在好斗公牛的犄角上。筮遇此爻，大吉大利。
《象辞》说：六四爻辞讲的大吉大利，是指将有喜庆之事。

北宋易学家邵雍解
吉：得此爻者，营谋有望，财富增加。做官的会有升迁之喜。

台湾国学大儒傅佩荣解
时运：得人赏识，可以升迁。
财运：新货到手，蓄积有利。
家宅：新居有路；少年联姻。
身体：防小儿病。

六四变卦

  六四爻动变得周易第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。

九四爻的哲学含义

大畜卦第四爻，爻辞：六四：童牛之牿，元吉。
八四：童牛之牿，元吉。爻辞释义
童牛：指未经驯化的小牛。牿：用来防止牛角抵人而安在牛角上的横木。本爻辞的意思是：给小牛犊戴上木枷，约束它，吉利。
从卦象上讲，六四处于上卦艮卦的下方，坤卦上面加一根横木便是艮卦，坤为牛，所以六四爻会有这样的爻辞。这一爻辞是告诉人们，好的习惯需要逐渐培养，就像驯小牛一样，逐渐让人们成为习惯。所以说人类的好习惯需要惩恶扬善的政策进行培养。
占得此爻者，应该对孩子严加管束，科学教育。对自己员工，应该做适当的培训和教育。

六四：童牛之牿，元吉。
《象传》曰；六四元吉，有喜也。
六四爻辰在丑，丑为牛，四得《 艮》气，《艮》为童，故曰“童牛”。以四畜初爻，动而体《离》，《离》为童牛，牛谓初九也。“牿”，《说文》云“牛马牢也”，引《书·费誓》，“今惟牿牛马”。《大畜》错卦萃，萃“用大牲吉”，童牛祭天之牛也。《礼记》：“郊特牲”，牛用犊贵诚也。《周礼》云“人祀五帝之牲，拴系于牢”，《郑注》“牢闲也”，必有闲防禽兽触啮。童牛系之于牢，备郊祀也。“童牛”谓初九，为之牿，四也。初阳最稚，始进而即闲之，如“童牛之牿”，牿之使不抵触，故吉而有喜也。夫天下之事，防未然者 易为力，制己然者难为功，逆折其方长之奸，潜消其未萌之逆，则上不劳禁制，而化自行，下不伤刑诛，而奸自止。初阳尚微，刚暴之习未成，六四畜之，所以不劳力也。“元吉”者，柔以制刚，刚不敢犯，畜之盛也，喜莫大焉。
【占】　问战征：有强邻压制小国之象，幸四与上相应合志，得以保全。有喜。
○　问营商：爻曰“童牛”，谓初阳也，意以贸易新出，时货为利。“牿”，谓牢也，意以畜积固藏为利，故曰“元吉”。
○　问功名：六四辰在丑，上值斗，石氏曰“斗，将相爵禄之位”；又“丑，土也，其禽为牛”。孔子曰：“犁牛之子，骍且角，虽欲勿用，山川其舍诸。”盖童牛者，祭天之牛也，其必进用也明矣，故《传》曰吉而有喜也。
○　问家宅：《乾》为门，《艮》为庭，为庐，为居，为舍，皆有家宅之象。“童牛”者，谓初九也，牿之者四也。初九者，阳之初也，必是初造之宅，为四所牿；必门前途径有阻，不能进行。然终必亨通，故曰“有喜”。
○　问疾病：曰“童牛”者，意必老牛舐犊，灾在幼子。
○　问六甲：生男。
○　问婚嫁：四在丑，丑上值牵牛；四应初九，初九辰在子，上值女。曰童牛，必是少年结姻，大吉。
○　问讼事：“童牛之牿”，《说文》云，“牿，牛马牢也”，恐有囚牢之灾。至上九曰天衢亨，当解脱而有喜也。
【例】　余有摄绵土制造所在爱知县下热田，其支配人来，请占明治二十三年摄绵土贩卖之商机，筮得《大畜》之《大有》。
断曰：六四辰在丑，丑土也，《 艮》为手，又为厚，是能以手练成厚实摄绵土也。原来此物密合石灰与粘土，烧为粉末，入之水中，积久而成，凝固如石。今占得《大畜》，明明示我畜贮之象，可知今年此物淹滞。依六四爻辞曰“童牛之牿”，“牿”谓牛马之牢，畜之以防其逸，则知此物宜畜之于库，至二十五年以待价也。为上九“何天之衢，亨”，乃可通用自在也。后果如余占。
【例】　占明治三十一年，韩国与俄国之交际，筮得《大畜》之《大有》
断曰：此卦内卦为《乾》，外卦为《艮》，占韩与俄交际，当以韩为内卦，俄为外卦。《乾》阳欲进，为《艮》止所畜，明示以韩欲求进，为俄国所畜止也。六四曰“童牛之牿”，童牛者，初阳也，牿之者四也。童牛而入于牿，欲进不得，韩之为俄所止，其象更明。目下俄国公使，蔑视韩廷，以大国之威力畜止之，恰如施童牛之角以横木，谓之“童牛之牿”也。韩若于今不为之计，至西伯利亚铁路成后，恐不可保其全也。

Line-4
Legge: The fourth line, magnetic, shows the young bull, and yet having pieces of wood over his horns. There will be great good fortune.
Wilhelm/Baynes: The headboard of a young bull. Great good fortune.
Blofeld: The headboard of a young ox -- sublime good fortune! [The symbol is a piece of wood, not unlike a cangue, used for the same purpose as a rope and nose-ring. The suggestion is that one who has not yet attained his full strength benefits from being restrained.]
Liu: The headboard restrains the young bull. Great good fortune.
Ritsema/Karcher: Youthful cattle's stable. Spring significant.
Shaughnessy: The young ox's restraint; prime auspiciousness.
Cleary (1): The horns of a young ox are very auspicious.
Cleary (2): The horn-guard of a young ox is very auspicious.
Wu: It is like putting a wooden crossbar over the horns of a young bull. There will be great fortune.
COMMENTARY
Confucius/Legge: There will be occasion for joy. Wilhelm/Baynes: It has joy. Blofeld: Good fortune in the form of happiness. Ritsema/Karcher: Possessing rejoicing indeed. Cleary (2): There is joy. Wu: It is a sign of joy.
Legge: The young bull doesn't have horns yet. Attaching a piece of wood to shape their growth and prevent goring is an instance of extraordinary precaution, and precaution is always good.
NOTES AND PARAPHRASES
Siu: The man retrains the wild force by timely preventive acts and extraordinary precautions, like fastening a headboard on the growing horns

of a young bull.
Wing: That which has held you back has, in fact, aided in your growth. Instead of squandering your resources on premature advancements, you have built up a strong reserve of potential energy. Good fortune.
Editor: Blofeld, Shaughnessy and Cleary render "ox" instead of "bull" -- an unfortunate word choice. (Since an ox is a castrated bull, the meaning of the line
is muddled.) The image is one of energy which grows -- i.e., matures and accumulates. To shape this accumulation within the structure of a higher ideal or intent (the "headboard") is to maintain control over it and prevent its autonomous release. Psychologically, the metaphor suggests a forming template, such as the precepts of the Work ("the words and deeds of ancient men” in the Image), which shapes consciousness in accordance with an archetypal ideal. This raises the issue of the difference between disciplined sublimation and repression: In the face of a seemingly insoluble conflict, awareness and discipline are called for. Repression is something else; it is the act of shutting our eyes in order to avoid the suffering of discipline.
E.C. Whitmont -- The Symbolic Quest
A. Channel your power, shape your impulses, structure your will, focus your intent. Impose restrictions now to prevent later lack of control.
B. "As the twig is bent..."

周易第二十六卦九五爻详解详解
六五爻辞
六五。豮豕之牙，吉。
象曰：六五之吉，有庆也。
白话文解释
六五：将好奔突的大猪圈起来，吉利。
《象辞》说：六五爻辞讲的吉利，是指有吉庆之事。

北宋易学家邵雍解
吉：得此爻者，营谋遂意，多有喜庆之事。做官的会高升。

台湾国学大儒傅佩荣解
时运：不可躁进，定而后动。
财运：得人支持，买卖有利。
家宅：住屋风水；婚姻合宜。
身体：调养节制。

六五变卦

  六五爻动变得周易第9卦：风天小畜。这个卦是异卦（下乾上巽）相叠，乾为天，巽为风。喻风调雨顺，谷物滋长，故卦名小畜（蓄）。力量有限，须待发展到一定程度，才可大有作为。

九五爻的哲学含义

大畜卦第五爻，爻辞：六五：豮豕之牙，吉。
六五：豮豕之牙，吉。爻辞释义
豮：指阄割。豕，指公猪。
本爻辞的意思是：面对长有锋利牙齿的猪，将它阉割，这样就可以制服它的烈性，使其驯服，可获大吉。
这一爻讲述了用人、驭人的道理。野猪长着獠牙，是很凶猛的，对人很有威胁。你若想让其为你所用，不是拔掉它的牙齿，而是避其锋利，击其要害，将它阉割。这样就可以制服它刚暴凶猛的本性，使它变得温顺，这样便能平安无事。
对于一些很有能力人，恃才自傲，刚暴难制。六五处于君主之位，为大畜之王，对于这样的人才也想招来为己所用。其采用以柔制健的方法，禁暴抑盛，使有如长獠牙的野猪一样的人才，无形之中自然蜕化而得以驯服。因为能够抓住事物的关键，从根本上予以治理，因而是可庆可贺的。占得此爻者，在用人方面要学习这一点。
六五：豮豕之牙，吉。
象曰：六五之吉，有庆也。
经文意思是：割掉公猪的生殖器，猪嘴里的长牙便不会伤害人了，吉祥。象辞意思是：六五的吉祥是因为有值得庆幸的事。
“豮猪”是指割掉生殖器的公猪。野猪是一种极其凶猛的动物，人类很难驯服它。于是人们想出了一个办法，就是将野猪绑起来，然后把它的生殖器割掉，于是猪就老实了。古人就是用这个办法驯服了野猪而使它成为家畜。被驯服的野猪，虽然嘴里还长着长牙，可是性情温顺了，所以对人不会有伤害。
大畜卦的爻辞中，反映的是上古人们驯服家畜的情形，这正是人类能够积累财富的重要条件。如果远古人类不驯服动物，那么生产资料便不会得到更大的积蓄，财物便不会得到更多的积累。而《周易》中引用古人驯服动物的事迹，其一是让后人不要忘记先人的业绩;其二便是让人们明白培养人类道德思想时要借鉴驯服动物的经验。

六五：豮豕之牙，吉。
《象传》曰：六五之吉，有庆也。
五为二之应，九二《坎》爻，辰在子，上值室。《广雅》云，“营室曰豕”；又《说文》，“亥为豕”；《分野》略云：“自危十六度，至奎四度，于辰在亥，为陬訾谓之豕韦。”戍亥，乾位也，则豕属《坎》，亦属《乾》。“豮”，《尔雅》释兽“豮，豕子，豮豕幺幼”；《郭注》“俗呼小豮猪，为豕子”。六五爻辞曰“豮豕”，盖指九二而言，九二《乾》阳尚稚，故曰“猪豕”，犹童牛之属初九也。“牙”，郑读为互，《广韵》互字下注云“俗作牙”，是昔人以牙为互，后人转而作牙，误也。《周礼》修闾氏掌比国中宿互柝者，注云，“互，谓行马所以障互禁止人也。”互亦通枑，《韵会》：“枑者交互其木，以为遮拦”，正合止畜之义，与初爻牿为牛马牢，其义相同，皆所以禁止其骤进也。五爻居尊位，为民士之所归向，下应九二，九二之士，能脱輹潜修，畜养其德，待时而动，斯喜在一人，庆在天下，是以吉而有庆也。
【占】　问战征：豕属《坎》，又属亥，是必在坎险湿泽之处，最宜畜意禁止，以防敌军豕突。能谋而后动，自然获吉。
○　问营商：互，有互市之义，谓财物交互成市，正合近时通商之象。“豮豕”，谓小豕，譬如初次贸 易，资本尚微，能受畜止，乃吉。
○　问功名：此必年少求名，未免躁进，宜知自止，故曰“豮豕之牙，吉”也。
○　问家宅：豕属亥，水也，前必有二水，交互而流，是以吉也。
○　问疾病：六五辰在卯，东方为木，又豕属亥，亥为水，是必木旺水亏之症，宜自《节》止调养，方能有庆也。
○　问六甲：生女。
○　问婚嫁：六五爻辰在卯，为兔，五应二，九二爻辰在寅，为虎，寅卯相合。爻曰“豮豕”，豕属亥，亥与寅卯，木水相生，皆得制伏，大吉。
【例】　明治二年，友人某来，论时势曰：今箱馆平定，天下安静，朝廷选拔各藩俊士，登用人才，整理政务。承兵马倥偬之后，各藩士集合在官，未免互争权力，致生纷扰之患。请占其形势如何？筮得《大畜》之《小畜》。爻辞曰：“六五：豮豕之牙，吉。”
断曰：此卦下卦为《乾》，指各藩士族，上卦为《 艮》，指政府也。下卦刚健，势欲锐进；下卦政府，将止其躁进，复给以禄养，是《大畜》之义也。当此兵马倥偬之后，各藩士族，始膺奉给，谓九二之《乾》阳尚稚，故曰“豮豕”，六五能畜止之，使不突进。“牙”，谓遮拦，有止畜之义也。犹言英才能隐居潜修，养成大器，故《象传》曰：“六五之吉，有庆也。”
后果如此占。后友人每相与会，谈及此占，未尝不感服也。

Line-5
Legge: The fifth line, magnetic, shows the teeth of a castrated hog. There will be good fortune.
Wilhelm/Baynes: The tusk of a gelded boar. Good fortune.
Blofeld: A gelded boar's tusk -- good fortune! [This is an emblem of opportunity.]
Liu: The boar has a tusk but is gelded. Good fortune.
Ritsema/Karcher: A gelded pig's tusks. Significant.
Shaughnessy: The crying pig's teeth; auspicious.
Cleary (1): The tusks of a gelded boar are auspicious.
Wu: It is like the teeth of a castrated pig. There will be fortune.

COMMENTARY
Confucius/Legge: There is occasion for congratulation. Wilhelm/Baynes:
It has blessing. Blofeld: Good fortune in the form of blessings. [i.e. good fortune apparently unconnected with our efforts or deserts.] Ritsema/Karcher: Possessing reward indeed. Cleary (2): There is celebration. Wu: There is something to celebrate.
Legge: A boar is a powerful and dangerous animal. Let him be castrated, and though his tusks remain, he cares little to use them. Line five is the ruler of the hexagram whose duty it is to repress the advance of evil. An encounter with the strong second line would be dangerous, but the ruler has taken the early precaution of reducing line two to the condition of a castrated boar. Not only is there no evil, there is good fortune.
NOTES AND PARAPHRASES
Siu: The man dissipates the wild force by controlling its basic source.
Wing: By cutting off the roots of an uncontrolled great force, it can be restrained and redirected. This indirect approach is much better than direct combat or confrontation. Good fortune.
Editor: The idea here is one of sublimation. To sublimate is to "make sublime" - that is, to transform a lower impulse into a higher one: to refashion that which is coarse into that which is fine. The difference between this line and the previous one is that line four shows the energy externally modified, whereas here it is internally transformed to a higher category. The image can sometimes
suggest the idea of foresight -- "A stitch in time saves nine." The animal elements, instincts, and desires existed before the Divine Spirit illuminated them and made them into man. The animal soul of man is derived from the cosmic animal elements, and the animal kingdom is therefore the father of the animal man. If man is like his animal father, he resembles an animal; if he is like the Divine Spirit that may illuminate his animal elements, he is like a god. If his reason is absorbed by his animal instincts, it becomes animal reason; if it rises above his animal desires, it becomes angelic.
Paracelsus
A. Sublimate your impulses so that they won't overpower you in an unguarded moment.
B. "Nip it in the bud." A force is altered before it can cause harm.
C. Image of a transformation of energy from crude to sublime.

周易第二十六卦上九爻详解详解
上九爻辞
上九。何天之衢，亨。
象曰：何天之衢，道大行也。
白话文解释
上九：得到上天的福佑，大吉大利。
《象辞》说：得到上天的福佑，行事畅通无阻。

北宋易学家邵雍解
吉：得此爻者，万事如意，心想事成，好运连连。做官的会得到上司的提拔，或被举荐而高升。读书人会进取成名。

台湾国学大儒傅佩荣解
时运：青云直上，可喜可贺。
财运：毫无阻碍，大获其利。
家宅：道旁吉宅；天作之合。
身体：健康平安。

上九变卦

  上九爻动变得周易第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）。

上九爻的哲学含义

 大畜卦第六爻，爻辞：上九：何天之衢，亨。
上九：何天之衢，亨。爻辞释义
何：通“荷”，为担负、承受、获得之意。衢：为交通要道。本爻辞的意思是：处于上天所赐的道路，通达。
这一爻是大蓄之后，开始收获的阶段了。
《象》曰：“何天之衢”，道大行也。这里指出：四通八达，畅通无阻的天街大道，是由于大量畜养积聚贤士，天下已经贤路大开了。
占得此爻者，经过一段时间的积蓄，使自己得到了提升，已经具备了通天之才，具备了更大的发展空间。这时会有让你施展才能的通天之路，有才能的人可以亨通发达了。
占得此爻者，在求功名上很顺利，前途畅通，可以自由地去实现自己的抱负。
从卦象上看，大畜卦的上卦为巽，六五相当于天子之位，象征天，而天上面的一横则像征天上的大街道。所以这一爻辞会有“何天之衢”

上九：何天之衢，亨。
《象传》曰：何天之衢，道大行也。
“衢”者，四通八达之道，“天之衢”者，犹曰天路也，谓旷达而无障蔽，以喻其通也。案：上九《艮》爻，位近丑，上值牛，《文献通考》，“牛七度，日月五星之中道，其北二星，主道路”，故曰“衢”。又乾为天，《艮》为路，故曰“天衢”。“何”作荷，“荷天之衢”，犹《诗》所云“荷天之休”、“荷天之宠”也。此卦四畜初，五畜二，上畜三，上为卦主，所谓“刚上而尚贤”者是也，故《象传》曰“道大行也”。盖《艮》之畜，非畜之使不行，正畜之以成其才，大其畜，即所以大其行也。畜极则通，通则为《泰》，此爻之所以变即为《泰》也。
【占】　问战征：上九爻辰在戌，上值奎、娄、胃，奎象白虎，主兵，娄星主兴兵聚众，胃星主征诛，皆军事也。爻曰“荷天之衢”，言旌旗载道，一战成功，故《象》曰“道大行也”。
○　问营商：上应三；三曰“利艰贞”，知当时贸 易尚多艰苦。至上为畜之极，畜极则通，故曰“荷天之衢，亨”，即三所云“利有攸往”者是也。《象》曰“道大行”，是必大获其利。
○　问功名：爻曰“荷天之衢”，是即可谓青云得路之时也，大吉。
○　问家宅：爻曰“荷天之衢”，衢大道也，知此宅必在大道之旁。“荷天”者，得天之佑也。“亨”，吉也，其宅必吉。
○　问六甲：生男。
○　问婚嫁：想是天作之合，吉。
【例】　明治十四年，应某贵显之召，占国会开设，请愿成否，筮得《贲》之《大畜》。就《贲》之卦象推施今日之政略，知五年之间，国家无事；自明治十九年以降，迄明治二十四年，此五年，值山地《剥》，有不祥之兆。故余活用《贲》之二爻，变为《大畜》以述现今政略，推至明治二十年，正当《大畜》上爻。
断曰：《大畜》一阳止上，藏畜三阳于中，谓昔刚壮健行者，今以备历艰辛，通晓时势，不复须畜止也。《 艮》山变为《坤》地，四通八达，无不豁然而开通，恰如天衢之广阔无碍，谓之“荷天之衢，亨”。明治二十年当此爻象，知铁道之建筑，必可盛行也。
后至明治二十年，果全国人心，皆倾向铁道，株券流行，建筑自骎骎日盛也。

Line-6
Legge: The sixth line, dynamic, shows its subject as in command of the firmament of heaven. There will be progress.
Wilhelm/Baynes: One attains the way of heaven. Success.
Blofeld: Carrying (i.e. according with) heaven's way.
Liu: One follows the way of heaven. Success.
Ritsema/Karcher: Wherefore heaven's highway? Growing.
Shaughnessy: How wary is heaven; receipt.
Cleary (1): Carrying the crossroads of heaven; development. [At the end of nurturance of the great, the achievement complete, the practice fulfilled, with a peal of thunder the real person emerges, startling the ignorant, amazing the mundane … When practitioners of the Tao reach liberation and attain reality, there is a body outside the body, beyond heaven and earth.]
Cleary (2): Carrying the crossroads of heaven is successful.
Wu: It is at the crossroads of heaven. There will be pervasiveness.
COMMENTARY
Confucius/Legge: The way is grandly open for movement. Wilhelm/
Baynes: Truth works in the great. Blofeld: This implies great progress along the way of virtue. Ritsema/Karcher: Tao: the great moving indeed. Cleary (2): The way is carried out on a grand scale. Wu: The way of heaven prevails.
Legge: The work of repression is over, and the dynamic subject of line six now has ample scope to carry out the idea of the hexagram in the accumulation of virtue.
NOTES AND PARAPHRASES
Siu: The man eventually removes all obstacles and attains progress and honor.
Wing: All obstacles give way. potential energy can be used to accomplish great deeds in the world. Align yourself with the tao and you will meet with unparalleled success.
Editor: This is the only line of the hexagram that does not depict some form of restraint of power, implying that when the ego has learned to control its inner

forces they are available for transformation by the Self. Cleary’s commentary describes what this experience may be like: “When practitioners of the Tao reach liberation and attain reality, there is a body outside the body, beyond heaven and earth.” If this is the only changing line, the new hexagram created is number eleven, Harmony, in which Heaven and Earth unite: ego and Self are as portrayed in this line. The great majority of humanity are ruled by their external circumstances, but the superior man is he who works out his own direction and then changes his environment, or his reaction to it, accordingly. He is a master of his destiny.
Gareth Knight -- Qabalistic Symbolism
A. Use your power to further the Work. 6/28/02, 4/23/06