Hexagram 8 · 水地比

比卦原文
比。吉。原筮，元永贞，无咎。不宁方来，后夫凶。

象曰：地上有水，比。先王以建万国，亲诸侯。

白话文解释
比卦：吉利。同时再卜筮，仍然大吉大利。卜问长时期的吉凶，也没有灾祸。不愿臣服的邦国来朝，迟迟不来者有难。
《象辞》说：下卦为坤，上卦为坎，坤为地，坎为水，像地上有水，这是比卦的卦象。先王观此卦象，取法于水附大地，地纳江河之象，封建万国，亲近诸侯。
《断易天机》解
比卦坎上坤下，为坤宫归魂卦。比为相亲相依附之意，长期如此，就会无咎，所以吉祥。

北宋易学家邵雍解
水行地上，亲比欢乐；人情亲顺，百事无忧。
得此卦者，可获朋友之助，众人之力，谋事有成，荣显之极。

台湾国学大儒傅佩荣解
时运：众人相贺，荣显之极。
财运：善人相扶，大发利市。
家宅：百年好合。
身体：心腹水肿，宜早求治。

传统解卦
这个卦是异卦（下坤上坎）相叠，坤为地，坎为水。水附大地，地纳河海，相互依赖，亲密无间。此卦与师卦完全相反，互为综卦。它阐述的是相亲相辅，宽宏无私，精诚团结的道理。
大象：一阳统五阴，比邻相亲相辅，和乐之象。
运势：平顺，可得贵人提拔，凡事宜速战速决，不可过份迟疑。
事业：顺利能够成功，向前发展，可以得到他人的帮助和辅佐，以诚实、信任的态度去做事。待人宽厚、正直，主动热情，向才德高尚的人士学习，听取建议。
经商：愿望能够实现，且有较丰厚的利润，但需要与他人密切合作，真诚交往，讲究商业道德，遵守信义，如唯利是图，贪心不足，或自以为是，会导致严重损失。
求名：有成功的希望，不仅要靠个人的努力，更为重要的是他人的赏识和栽培。
婚恋：美好姻缘，相亲相爱，彼此忠诚，白头到老。
决策：心地善良，待人忠诚、厚道，乐于帮助他人，也能得到回报。工作勤恳，对自己要求严格，可以实现自己的理想，但要多动脑筋，多思考，善于判断是非，尤其要注意选择朋友，一旦结上品行不端的人，会成为自己的祸患。如果与比自己高明的人交朋友，并取得帮助，会终身受益。

第八卦的哲学含义

“比”，就其这一字本义是互相靠近，字形是两个人挨近一起，并列紧靠，如鱗次栉比。
比，不但是指人与人的团结互助，也指国家与国家之间的关系，如《周礼夏官》形方氏中有“大国比小国”一语，说是大国亲近小国的意思。但作为《比》卦，实乃论述比邻以及论述用亲附和和征伐进行联盟之卦。
比卦位于师卦之后，《序卦》中这样解释本卦：“众必有所比，故受之以比。”师是众人的意思，人多了一定会有所亲近，所以接着是比卦。《杂卦》说：“比乐师忧。”意为，比卦喜乐，师卦忧苦。
《象》曰：地上有水，比。先王以建万国，亲诸侯。
比卦上卦为坎为水， 下卦为坤为地，地上有水 便是比卦的卦象。水在大 地上慌动，泥土因为有了 水而湿润可以养育万物， 这就像君王巡视四方，恩 泽四方，群民与君王一条 心，共同辅佐君王，而君王 居安思危，能够严谨治国。可见，这一卦确实是充满了喜悦与欢乐的。

08.水地比(䷇)-高岛易断
“比”字篆书作二人相比之象。比则亲，亲则相辅，相辅则乐。又作炏，炏以联属一体为义。此卦坎水在坤地之上，水得地而流行，地得水而滋润，故相亲辅而和合，因名此卦曰《比》。《 彖传》曰，“比，辅也”；《序卦传》曰，“比者，亲也”；《杂卦传》曰，“比乐”，皆同义也。以卦象言之，九五一阳位中正，上下五阴爻皆比而从之。
比：吉。原筮，元永贞，无咎。不宁方来，后夫凶。
▲　甲骨文比
▲　篆书比
此卦《坎》上《坤》下，惟五爻一阳主全体，五柔皆归，故曰《比》。“原”，推原也，谓原其所始也。“筮”者，分析辨别之意，或作筮蓍解，然皆所以决疑，意亦相通，不必拘泥。“元”，即坤元之元。“永”者长也，有坎水长流之象。“贞”谓道得其正。上之比下，要必有此三者；下之从上，亦必求此三者，斯无咎矣。“原筮”者，谓推原诸柔来从，果得此“元永贞”之道否。《坎》为加忧，“不宁”之象，民有不宁，必从君以求安，君有不宁，必得民而共保，上下相应，则来者自宁。四柔既比，其比在前，六来独后，故曰“后夫”，五不受之，其道穷矣，是以凶也。
《彖传》曰：比，吉也。比，辅也，下顺从也。原筮，元永贞，无咎，以刚中也。不宁方来，上下应也。后夫凶，其道穷也。
“辅”者，助也，九五一阳居尊位，与五阴亲比，有下助上之象，孟子所谓“多助之至，天下顺之”是也，吉莫大焉，故曰“比吉也，比辅也，下顺从也”。“原筮”以下七字，主九五而言，九五为成卦之主，具阳刚之德，居中正之位，故曰“以刚中也”。“不宁方来”一句，就初、二、三、四四明言，九五以刚中施亲比之道，则天下众阴，皆服从而来，故曰“上下应也”。“后夫凶”一句，就上六而言，上六处阴之极，刚愎不逊，是为顽梗之夫，归附独后，为众所疏，故曰“其道穷也”
以此卦拟人事，父子兄弟夫妇，彝伦之中，自然亲比。朋友以义合，有贵贱、长少、亲疏、贤愚之等差，择之最宜分明。别其是非，辨其邪正，谚曰“近朱者赤”，交之不正，相匿而并入歧路，所谓小人比也。故当推原筮决，必其人有“元永贞”之德，然后相与亲比。“原筮”者，筮之于相亲之始，慎之至也；“元”者，统万善也；“永”者，谓能久于其道也；“贞”者，谓得正道而固守之也。比非其人，后必有咎，故曰“原筮，元永贞，无咎”。如孔子所云，晏平仲善与人交，久而敬之是也。夫人心莫不欲求友，比得其正，虽疏远之人，亦感其德义，自求亲睦，谓之“不宁方来”。然君子小人，各异其趣，往往有顽梗之夫，不服德化，虽后亦归附，其来已迟，是比道穷也，故谓之“后夫凶”。
以此卦拟国家，九五之君，施膏泽于下，六四、六二，皆奉戴九五君意，尽力于国家，于是亿兆之民，感其威德，上下亲比。此卦《坎》上《坤》下，恰如 水土相济，融洽为一。以上比下，为一人而抚四海，以下比上，自四海而仰一人，上下相助，君民一体，谓之“比吉也，比辅也，下顺从也”。“比辅”者，臣亲其君也；“顺从”者，民亲其上也。然上非有刚中之德，不足当下之亲比，下非有“元永贞”之德，不足当上之亲比，是以必当推原而占决之也，谓之“原筮，元永贞，无咎，以刚中也”。《比》之初，上下之情或犹未通，不来者不宁，来者自宁，谓之“不宁方来，上下应也”。“方”者，来而不已之辞，取下四阴顺从也。当此时有不服风教，不服德义，刚愎负气，自取困难者，是为顽夫，其凶可知也。穷而后求比，其谁亲之！上六居《比》之极，以不得比，穷无所归，谓之“后夫凶，其道穷也”。郦生所谓“后服者先亡”是也。
通观此卦，初爻为远人，二爻为贤士，三爻为求进之士，四爻为在位之宰相，五爻为君，上爻为化外之民。此皆莫非王民，而休咎不同者，物情自不能齐也。此卦次《师》，《师》《比》二卦，同是一阳五阴。《易》中一阳之卦凡六，其最吉者莫如《比》卦，以其九五一阳居天位，而“上下应之”也。又《师》《比》共为得位之卦，得君位者为《比》，得臣位者为《师》。“《师》者，众也”，众不能无争，争则乱，靖乱以武，孚之以德，所以《比》次于《师》。《师》之群阴来而居下，载九五阳刚中正之君，有乱后得明主，各安其位之象。
《大象》曰：地上有水，比。先王以建万国，亲诸侯。
水之性平，地之道顺，水在地上，散则为万，合则为一。先王见此象，而分封有功之臣于各地，以为王室之藩屏，亲抚战后穷民，轻减其租税，平均其法律，沛其恩泽，如 水之润物，无不浃洽。夫天下之大，可以一人统之，不可以一人治之，必建国置侯，有朝聘往来之礼，以结其欢，有巡狩述职之典，以通其情。天子犹大海朝宗之众水，其亲诸侯，犹身之使肱，则诸侯服顺君德之渥，其于民犹肱之使指。是封建之制，虽与方今郡县之治异其体，君主统治臣民之意，无有差违。谓之“先王以建万国，亲诸侯”，内卦为《坤》，万国之象，初爻变则为《震》，建侯之象。
【占】　问战征：玩爻象，其军威之盛，有如水就下，沛然莫御之势。一战平定，即当列土分封，建立屏藩。
○　问营商：水在地上，无处不流通，商业亦以流通为利。《比》，亲比也，得亲比之人以共事，斯商业可垂永远矣。
○　问功名：建国封侯为士生荣显之极品；《比》反《师》，《师》上六曰“大君有命，开国承家，”此之谓也。
○　问家宅：是宅必低洼近水，亦比近贵人之宅。宅基大吉。
○　问婚姻：《比》，比好也，地与水，本相亲比，占婚得此，必卜百年好合，且主贵。
○　问疾病： 坤为地，亦为腹，《坎》为水，亦为心，恐是心腹水肿之症。诸侯能治国，犹医能治病，宜切近求治。吉。
○　问六甲：生女，主贵。

Judgment
Legge: Holding Together indicates good fortune, but let the querent reexamine himself by divination whether his virtue is great, un-intermitting and firm. If so, there will be no error. Those who are ready will then join him, but those who delay will meet with misfortune.
Wilhelm/Baynes: Holding Together brings good fortune. Inquire of the oracle once again whether you possess sublimity, constancy, and perseverance; then there is no blame. Those who are uncertain gradually join. Whoever comes too late meets with misfortune.
Blofeld: Unity (or co-ordination). Good fortune! Further consultation of the oracle will provide an omen of great and lasting value. No error! Those whose hearts are troubled assemble. The laggards suffer disaster. [Just as the last hexagram deals ostensibly with military affairs, so does this one largely concern administration. For divination purposes, it should be regarded
figuratively -- unless a problem of administration is actually involved in the enquiry.]
Liu: Union. Good fortune. The prediction for one attempting union should be greatness, continuation, and constancy; no blame. If one hesitates, then joins late: misfortune.
Ritsema/Karcher: Grouping, significant. Retracing the oracle-consulting: Spring, perpetual Trial. Without fault. Not soothing, on-all-sides coming.
Afterwards, husbanding: pitfall. [This hexagram describes your situation in terms of how you categorize people and things and how you relate to these categories. It emphasizes that joining people and things through recognizing their essential qualities is the adequate way to handle it.]
Shaughnessy: Alliance: auspicious. The original milfoil divination: prime; permanent determination is no trouble. The un-tranquil land comes; for the latter fellow inauspicious.

Cleary (1): Accord is auspicious. Investigating and ascertaining, if the basis is always right, there is no error: Then the uneasy will come; but the dilatory are unfortunate.
Cleary (2): Accord bodes well. Make sure the basis is always right, so that there will be no fault. Then the uneasy will come. Latecomers are unfortunate.
Wu: Subservience indicates auspiciousness. Seeking to confirm the intent and motivation of allegiance by divination is without fault. Those who seek peace can all come, but those who hesitate and come late will have ill fortune.
The Image
Legge: The image of the earth, and over it water, form Holding Together. The ancient kings, in accordance with this, established the various states and maintained an affectionate relation to their princes.
Wilhelm/Baynes: On the earth is water: the image of Holding Together. Thus the kings of antiquity bestowed the different states as fiefs and cultivated friendly relations with the feudal lords.
Blofeld: The hexagram symbolizes water lying upon the land -- coordination. [This is indicated by the nature of the component trigrams. It is by co-operation between the fertile earth and the water which irrigates it that growth is achieved.] The ancient rulers strengthened the realm by being on affectionate terms with the feudal lords. [This may suggest dealing kindly with immediate subordinates.]
Liu: Water over the earth symbolizes Union. The ancient kings established many states and were friendly with the feudal lords.
Ritsema/Karcher: Above earth possessing stream. Grouping. The Earlier Kings used installing myriad cities to connect the connoted feudatories.
Cleary (1): There is water on the earth, in accord. Thus did the kings of yore establish myriad realms and associate with their representatives.
Wu: There is water on the ground; this is Subservience. Thus the late kings founded the states and kept a personal relationship with all the princes.
COMMENTARY
Confucius/Legge: Holding Together denotes help, and we see in the figure inferiors docilely following their superior. All that is said in the Judgment follows from the position of the dynamic line in the center of the upper trigram. Those who do not respond to him have exhausted their good fortune.

Legge: The idea of union between the different members and classes of a state and how it can be secured, is the subject of Holding Together. The dynamic line in the fifth place of authority represents the ruler to whom the subjects of all the other lines offer a ready submission. Generally, the second line is the proper correlate of the fifth, but here all of the other lines are also his subjects. Harmonious union is secured by the sovereign authority of the ruler, but he is warned to see that his virtue is worthy of his position, and his subjects are warned not to delay in submitting to him. Those who do not seek to promote and enjoy union until it is too late are left out in the cold. The sentiment is the same as that in the lines of Shakespeare about the tide in the affairs of men. In the Image, "water upon the face of the earth" suggests an emblem of close union.
NOTES AND PARAPHRASES
Judgment: The success of the Work is determined by the proper integration of intrapsychic forces. Separated and disparate forces are an index of its failure. Unremitting willpower is the catalyst for unity. Do you have the requisite will to facilitate this goal? Ask the oracle.
The Image: Archetypal intelligences (the gods) created many dimensions of awareness (Jung's collective unconscious or objective psyche), maintaining
benevolent contact with them all. ("Benevolent" refers to original intent -- Plato's
realm of ideal forms -- "The Good." This is the image of an evolving multiverse of awareness – a human psyche.) Psychologically interpreted, Holding Together depicts the Self as the fifth-line ruler surrounded by its satellite complexes. Astrologically rendered, we
see the same image in the solar system with its Sun surrounded by planets -- each symbolizing a faculty within the psyche (e.g., Mercury is intellect, Mars is aggression, etc). Viewed this way, the eighth hexagram portrays the functioning of a divine process. (Whenever the "ancient kings" are mentioned in the I Ching, we can take them as the symbolic architects of a primordial ideal of perfection.) The Image in Holding Together is an allegory of the Self establishing the various complexes within the psyche (the Sun establishing its planets) so that they can evolve into a reflection of the ideal intent of the Work. (In the timeless realms of hyperspace, the Garden of Eden and the New Jerusalem exist simultaneously, although here in spacetime, as key facilitators in a “work in progress,” we labor somewhere between cause and effect.) Although the psyche of a functional human being is held together relatively coherently, its inner relationships are continuously orbiting each other in cycles of change. (Astrological transits symbolize such changes.) The Tao of psychic evolution (the Work) is to respond to the changes consciously and coherently so that all forces eventually become synchronized with the will of their

source. The ego’s sole responsibility is to do this in the spacetime dimension for the benefit of the Self. In whatever way one may conceive the relationship between the individual self and the universal Self, be they regarded as identical or similar, distinct or united, it is most important to recognize clearly, and to retain ever present in theory and practice, the difference that exists
between the Self in its essential nature -- that which has been called the
‘fount', the ‘center', the ‘deeper being', the ‘apex' of ourselves -- and the small ordinary personality, the little ‘self' or ego, of which we are normally conscious. The disregard of this vital distinction leads to absurd and dangerous consequences.
Roberto Assagioli – Psychosynthesis The message for the superior man in this hexagram is the only injunction in the Book of Changes to re-consult the oracle. Implicit in this curious challenge is a need to evaluate your competence to further the Work. The answer should tell you the condition of your will. 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 skillful and consequently successful use consists in regulating and directing all other functions toward a deliberately chosen and affirmed aim.
Roberto Assagioli – Psychosynthesis The differences between hexagrams number seven and number eight are the differences between a geocentric and a heliocentric frame of reference – emphasizing the fact that the ego and the Self each perceive the psyche from an entirely different point of view.
For my thoughts are not your thoughts,
my ways not your ways -- it is Yahweh who speaks. Yes, the heavens are as high above earth as my ways are above your ways, my thoughts above your thoughts.
Isaiah 55: 6-9

周易第八卦初九爻详解
初六爻辞
初六。有孚比之，无咎。有孚盈缶，终来有它吉。
象曰：比之初六，有它吉也。
白话文解释
初六：捕获俘虏，安抚他们，没有灾难。捕获俘虏，满盆满罐的酒饭招待他们。虽然可能有意外之患，但最后是吉利的。
《象辞》说：筮遇初六之爻，虽有意外之患，但最后是吉利的。

北宋易学家邵雍解
吉：得此爻者，会遇到知己，谋事称心如意。做官的会有意外之喜。

台湾国学大儒傅佩荣解
时运：诚信交往，声名日隆。
财运：信用卓著，利益自来。
家宅：社区和睦；亲事亦谐。
身体：平安无事。

初六变卦
初六爻动变得周易第3卦：水雷屯。这个卦是异卦（下震上坎）相叠，震为雷，喻动；坎为雨，喻险。雷雨交加，险象丛生，环境恶劣。“屯”原指植物萌生大地，万物始生，充满艰难险阻，然而顺时应运，必欣欣向荣。

初九爻的哲学含义

比卦第一爻爻辞释义
有孚比之：用诚实信用去和睦邻邦或让邻邦来亲附的政策。
有孚盈缶：缶，古一种瓦器。此句是说其诚实信用如同酒可以溢出酒缸。
初六处下卦坤卦之初，距九五之位最远，又属于阴爻居于阳位，失位，象征才质柔弱。其上应六四，但是与六四属于敌应关系。处于这种形势之中，必须要结交朋友，依附势力更强的人。比卦中各阴爻都信托追随九五阳爻，初六与九五结成朋比之交，格外的吉祥。
占得此爻的人，成功的欲望很强，对于现实物质利益有固执的追求，但是天性柔弱低能，所以非常喜欢用互相依靠的方法处世，但要特别注意讲诚信，要以诚信待人处世，才能达到目的。在人与人相处之中，诚信居于首要的地位，所以后世人说道：“人无忠信，不可立于世。”
占得此爻者，不论你去想依附别人，还是想让别人来依附，靠的都是诚信。心怀诚信地亲附，这样才能最终获得吉祥。
初六处于比卦的最下 层，严格来讲他还不能辅 佐谁，他只能广泛结交一 些朋友，由于他的这些朋 友与他一样，都能一心辅 佐九五，所以他会得到意 外的吉祥。

初六：有孚比之，无咎。有孚盈缶，终来有它吉。
《象传》曰：比之初六，有它吉也。
“有孚比之”者，谓诚信充实于中，如物之盈满于缶中。缶者，上古之土器，郑云：“缶，汲器也。”此卦以五阴比九五一阳为义，与他卦应比之例不同。《比》之道以诚信为本，若中无信实，虽欲亲人，人谁与之！此爻居比之初，与九五犹远，本非其应，然《比》之道在初，初能积诚于中，率先三柔而从五，五比由初而始，故“无咎”也。譬如以诚事神，神必来格，有酒盈击，神必来享也。“缶”指六二，中虚能受之象；“之”字指九五而言。缶者质朴而无文饰，喻人之质朴正直，不事虚饰，以此交人，人亦乐推诚相与，即素未识面者，亦将乐与比助，共得欢心。谓之“终来有它吉，”“终来”者，谓将来也；“他吉”者，谓意外之吉。九五本不相比应，而亦比之，是意外之吉也。《象传》一“也”字，示其心之不可疑。此爻变则为《屯》，其辞曰：“磐桓，利居贞，利建侯。”磐与盘通，有缶象。“磐桓”“居贞”，“有它吉”者，建侯也。
【占】　问战征：有如禹征有苗，干羽来格之象，故曰“有孚比之，无咎”。
○　问营商：商业专以信实为主，斯远近商客皆亲比而来，贸易广，而获利亦厚矣。吉。
○　问功名：“有孚比之”，即中卦所云“信及豚鱼”之谓也。《中孚》九二曰，“我有好爵，吾与尔靡之”，靡共也，言我与尔愿亲比而共升荣也。故曰：“比之初六，有它吉也。”
○　问婚姻：玩爻辞，谓既得相孚，又复相比，亲之至也，以是订婚，吉无咎也。
○　问家宅：《比》，比邻也，近者既信义相孚，往来亲密，远者亦闻风愿来比邻，故曰“终来有它吉”。
○　问六甲：生女。
【例】　某氏之子，多年留学英国，归朝之后，奉职某省，一日来访，请占气运。筮得《比》之《屯》。
断曰：《比》卦地上有 水，水土和合，故曰《比》。《比》者亲也，占得此卦，可知足下家庭完好，和乐无间；且天性温和，久游英国，而熟谙外交之道，《比》之为卦，可谓适合足下焉。所谓《比》者，以亲好为立身之本，持躬以诚而无伪，交友以信而无虞，则人亦将推心置腹，和好无尤，故曰“有孚比之，无咎”。盖人必真诚积于中，而后光辉发于外，犹缶之必有酒醺盈于中，而后芬香达于外，此谓之“有孚盈缶。“终来有它吉”者，谓足下以争信待人，斯上信下效，他日禄位升迁，不特得意中之吉，且更有望外之喜也。可为足下预贺之。

Line-1
Legge: The first line, magnetic, shows its subject seeking by her sincerity to win the attachment of her object. There will be no error. Let the breast be full of sincerity as an earthenware vessel is of its contents, and it will in the end bring other advantages.
Wilhelm/Baynes: Hold to him in truth and loyalty; this is without blame.
Truth, like a full earthen bowl: thus in the end good fortune comes from without.
Blofeld: Where there is confidence, the work of unification is carried on faultlessly, for confidence is like a flowing bowl. There is a windfall yet to come.
Liu: Union with confidence. No blame. Full of confidence, like a bowl full of water. Good fortune in the end.
Ritsema/Karcher: Possessing conformity, Grouping it. Without fault. Possessing conformity, overfilling the jar. Completing coming possesses more significance. [Possessing conformity: "Inner and outer are in accord; confidence of the spirits has been captured..."]
Shaughnessy: There is a return. Ally with him; there is no trouble. There is a return; fill the earthenware; when winter comes perhaps it will be harmful; auspicious.
Cleary (1): When there is truthfulness, accord is impeccable. When there is truthfulness filling a plain vessel, ultimately there will come other blessings.
Cleary (2): When there is truthfulness, accord with it is blameless. When there is truthfulness filling a plain vessel, when the end comes there is good fortune.
Wu: Having confidence in the person to whom support is given is without fault. Confidence can grow to fill one’s heart like water gradually filling empty earthenware. Eventually others may join to give their support. There will be good fortune.
COMMENTARY
Confucius/Legge: From seeking union there will be other advantages.
Wilhelm/Baynes: Encounters good fortune from another quarter. Blofeld: Indicates unexpected good fortune. Ritsema/Karcher: Possessing more significance indeed. Cleary (2): The first yin of accord has other good fortune.
Wu: There will be good fortune when others join to give support.

Legge: The earthenware vessel describes the plain, unadorned character of the sincerity called for. The other advantages are all the benefits that result from sincerity and union, which are themselves good.
NOTES AND PARAPHRASES
Siu: At the outset, the man is filled with sincerity in his associations with others. He resembles an unadorned bowl which is full.
Wing: An honest, unaffected attitude is an excellent basis for forming associations. With such an attitude you can be confident that others will be attracted to you. Unexpected good luck is indicated here.
Editor: Note the idea of humble containment -- one collects the disparate elements of the situation together in a plain clay bowl. Metaphorically, this suggests that the simplest, most elementary approach to the problem is the correct one. The line can refer to mental comprehension ("holding together"), involving basic principles, unvarnished truth, etc. Thus the individual psyche is an indefinite formation of unknown or
largely unknown constitution and extent. If it is to be consolidated -individuated, to use the technical term -- it is necessary first of all to determine its boundaries. Then all that belongs to the psyche must be brought within these boundaries. Finally, a center must be established that can control the functioning of the whole structure.
M.E. Harding -- Psychic Energy
A. Sincere devotion to the Work brings eventual reward: "Modesty is the best policy."
B. "Seek, and ye shall find."

周易第八卦九二爻详解
六二爻辞
六二。比之自内，贞吉。
象曰：比之自内，不自失也。
白话文解释
六二：内部和睦团结，卜问得吉兆。
《象辞》说：内部和睦团结，就不会失掉民心。

北宋易学家邵雍解
吉：得此爻者，得贵人之助，营谋遂意。做官的会无过失，安然而吉亨。读书人或能成名。女命则会得贤夫。

台湾国学大儒傅佩荣解
时运：实至名归，自然吉祥。
财运：同心协力，获利可期。
家宅：亲上加亲。
身体：心平气和，疾病可愈。

六二变卦
六二爻动变得周易第29卦：坎为水。这个卦是同卦（下坎上坎）相叠。坎为水、为险，两坎相重，险上加险，险阻重重。一阳陷二阴。所幸阴虚阳实，诚信可豁然贯通。虽险难重重，却方能显人性光彩。

九二爻的哲学含义

从卦象上看，六二爻处于下卦坤卦的正中，虽然生性柔弱，但是处于柔位，属于得位，是下卦之中的领导。由其阴爻和居中守正所决定，这个领导不会采取霸道的办法，而是带头和大家相亲相辅，然后做为下卦，又努力地与九五之位的君王亲附，这样的结果是很吉祥的。
占得此爻者，若是部门的领导，要团结整个部门，然后一心为整个公司或团体来效力。
得结交的朋友或是可依附的领导，那么不如留在家里与自己的内心对话，这样，就不会有损失。若是想结交或依附某个人，则一定要发自内心，保持纯正的动机，这样就会吉祥。
六二处于下卦的中部，得中又得位，又与九五相应，所以会吉祥。作为大夫级别的他能够槁好统治阶级内部的团结，并且坚守正道，一心辅佐九五的君王，所以不会有任何损失。

六二：比之自内，贞吉。
《象传》曰：比之自内，不自失也。
“自内”者，自心也。古称中心曰内，书多其例，如《大学》“诚于内必形乎外”之类是也。此爻为内卦之主，柔顺中正，与五为正应，能以中正之道相比者也。盖其抱道在躬，而不愿夫外，故曰“比之自内，贞吉”，若急于用世，出而求君，虽有其道，已自失矣。必其秉中正之德，贞固自守，以待上之下求，而斯出而相辅，如商汤之三聘伊尹，刘先主之三顾诸葛，斯谓“不自失也”。此爻之辞为士之抱道者劝，即为土之失身者戒。
【占】　问战征：士卒同心，上下一体，战无不克，故曰“比之自内，贞吉”。
○　问功名：“内”，我也，以我有实学，足以感孚于人，所谓实至而名归也。吉。
○　问营商：一店伙友，性情比洽，自然百为顺从。以此出而贸易，人皆信服，无不获利，故《象》曰人之自内，不自失也”。
○　问疾病：“内”谓心腹也，凡病总宜心平气和。中藏通利，外邪自消，故吉。
○　问六甲：生女。
○　问婚姻：必是内亲重联姻，吉。
【例】　某县知事，将荣转某省，请占其气运及升迁。筮得《比》之《坎》。
断曰：此爻以柔顺中正之德，应九五刚健中正之主，阴阳相应，其吉可知。足下为某省次官，负任省中巨细之政务，与某大臣相辅为理者也。是足下为某大臣素所亲信，今又将转任某省，可期而俟也，故爻辞曰“比之自内，贞吉”。
未岁，某知事果荣转某省次官。

Line-2
Legge: The second line, magnetic, shows the movement toward union and attachment proceeding from the inward mind. With firm correctness there will be good fortune.
Wilhelm/Baynes: Hold to him inwardly. Perseverance brings good fortune.
Blofeld: Unification (or cooperation) should proceed from within our own circle. Righteous persistence will bring good fortune.
Liu: Union from within. Continuing brings good fortune.
Ritsema/Karcher: Grouping's origin inside. Trial: significant.

Shaughnessy: Ally with him from within; determination is auspicious.
Cleary (1): Accord coming from within is correct and bodes well.
Cleary (2): Accord coming from within is auspicious if correct.
Wu: A desire to serve comes from within. With perseverance, there will be good fortune.
COMMENTARY
Confucius/Legge: She does not fail in what is proper. Wilhelm/Baynes: Do not lose yourself. Blofeld: When unification or cooperation proceeds from within our own circle, the results will not be disappointing. Ritsema/ Karcher: Not originating letting-go indeed. Cleary (2): Accord coming from within means not losing oneself. Wu: With self-discipline there will be no error.
Legge: Line two is the proper correlate of the ruler in line five. Her position in the center of the lower trigram suggests the movement proceeding from the inner mind.
NOTES AND PARAPHRASES
Siu: The man retains his individuality and dignity in his relationships with others. He is not like the obsequious office seeker. His convictions are deeply founded.
Wing: Trust your inner mind, maintain your integrity, and follow the demands of your convictions. You will be sought after by others. If you chase after the approval of others, you will lose your dignity.
Editor: Legge's commentary on the relationship between lines two and five portrays the ego-Self relationship. The Self is the dynamic ruler dwelling in a psychic dimension ("the inward mind"). The ego is always magnetic in relation to the Self, and ideally the servant of the Work in spacetime. The inward mind is thus the source of the voice of the Self. Because not every image or impulse in the psyche originates from the Self, Wilhelm's translation of the Confucian commentary ("Do not lose yourself"), warns us to be conscious enough to
maintain connection with our authentic inner voice -- not some complex masquerading as such. (Often a tricky distinction.) Man too, in his inner being, has a plane of contact with the divine self. And that's why he can only find his own divine being within himself, never by directing his attention towards the outside world.
Elisabeth Haich -- Initiation

A. Unity proceeds from within -- listen to your inner voice. (The image can sometimes suggest meditation.)
B. Integration of the psyche is an inner process – you must facilitate the transformation by holding firmly to the principles of the Work.

周易第八卦九三爻详解详解
六三爻辞
六三。比之匪人。
象曰：比之匪人，不亦伤乎。
白话文解释
六三：跟败类狼狈为奸。
《象辞》说：跟败类狼狈为奸，不是很可悲吗？

北宋易学家邵雍解
凶：得此爻者，交友不慎，或有争诉，破财刑伤。做官的要谨防同僚不睦而造成不顺。女子则所嫁并非良人，破家丧身之象，不然则会争诉破财。

台湾国学大儒傅佩荣解
时运：交友不正，声名破败。
财运：所托非人，损耗难免。
家宅：戒慎嫁娶，以免遗憾。
身体：改求良医。

六三变卦
六三爻动变得周易第39卦：水山蹇。这个卦是异卦（下艮上坎）相叠。坎为水，艮为山。山高水深，困难重重，人生险阻，见险而止，明哲保身，可谓智慧。蹇，跋行艰难。

九三爻的哲学含义

比卦第三爻爻辞释义
匪人：同“非”。“匪人”也就是指所交非人，想亲附而不得其人，或者所亲附的人并非应当亲附的人。
本爻的爻义是：亲附了不该亲附的人。
在比卦之中，六三是很容易交到不正当朋友。从卦象上看，它处于坤卦终结处，又没有进入到上面的坎卦之中。六三在互艮中，艮为止，无路可走。其与上六又敌而不应，结果变成无依无靠，找不到可以依附的人。在这种情况，他很可能会结交到不当的人。
《象》曰：“比之匪人”，不亦伤乎?
意思是说：亲近不适当的人，会让人感伤的。
占得此爻的人，要观察一下你所依附的上级或领导，是否找对了人。在平常注意不要跟行为不正的人亲近，不要与不正派的人交往，不要辅佐心术不正的人，不要与人在衣食住行上攀比。
六三则与六二不一样了，他无法与九五相应，因为有六四阻隔，又无法与上六相 应，因为同性相斥，而他面前的是一个坎卦，坎卦为险为盗匪，所以六三有“比之匪 人”的爻辞，而其结果便可想而知了——不亦伤乎!

六三：比之匪人。
《象传》曰：比之匪人，不亦伤乎！
此爻阴柔，居《坤》之终，不中不正，承乘应皆阴，有远君子而比小人之象。所交非其友，所事非其君，不以正道相助，而以私谊相亲，是巧言孔壬之小人也。初应四为比，比得其人；二应五为比，比得其人，皆正人也。三乃应上，上处卦之终，是为“后夫”，即“非人”也。上比“无首”，“无首”，有伤之象。例如范增之从项羽，不能展其才力，忧辱而死。故《象传》曰“不亦伤乎”，谓其意之可悯也。此爻变则为《蹇》，《蹇》九三辞曰，“往蹇来反”，可以知“比之非人”之凶也。
【占】　问战征：观军而任用阉寺，参谋而偏听佞人，爻辞所云“比之非人”是也，安得不败！
○　问营商：商业之盛衰，惟在其人，其人而日与市并无赖之辈，征逐往来。非人日亲，正人日远，不特其业立败，其人亦不堪问矣。
○　问功名：交道不正，士品日下，不特声名破裂，祸亦随至。
○　问婚姻：女贵贞洁，男效才良，人伦正道，苟非其偶，致误终身，不亦伤乎！
【例】　友人某来告曰：仆近与友某相谋，兴一大商业，请占其成否。筮得《比》之《蹇》。
断曰：《比》者，地上有 水，有往来亲洽之意也。然依其所亲，其中显分利害，与善人亲则吉，与不善人亲则凶。此爻曰“非人”，显见非善人也。今足下共谋之友，余却不知其人，就爻辞而论，三与上爻既相应，三之所云“非人”，即上爻所云“无首”，人而无首，恐难免祸。足下与之共兴商业，凶莫甚焉，谓之“比之非人”，故《象传》曰，“不亦伤乎”。
友人闻而大惊，未岁而西国乱起，此友果处重罪云。

Line-3
Legge: The third line, magnetic, shows its subject seeking for union with such as ought not to be associated with.
Wilhelm/Baynes: You hold together with the wrong people.
Blofeld: He joins himself with evil-doers.
Liu: Union with the wrong people. There will be sad results.
Ritsema/Karcher: Grouping's in-no-way people.
Shaughnessy: Ally with him the non-human.
Cleary (1): Accord with the wrong people.
Cleary (2): The wrong person to accord with. [If one is not balanced correctly, and one is in a position of minor authority but has no strong critical guidance, one is “the wrong person to accord with.” In Buddhist terms, this means the devil hasn’t a thought of good, and also that emotional opinions certainly do not accord with the way to enlightenment.]
Wu: He associates himself with questionable characters.
COMMENTARY
Confucius/Legge: Will not injury be the result? Wilhelm/Baynes: Is this not injurious? Blofeld: If we do this, how can we fail to suffer for it? Ritsema/
Karcher: Reaching-to not truly injuring. Cleary (2): Will there not be injury?
Wu: How pitiable is this!
Legge: Line three is magnetic, not in the center, nor in her correct place. The lines above and below her are also magnetic. These facts account for what is said about her.
NOTES AND PARAPHRASES
Siu: The man attempts to cultivate an intimacy with people beyond his proper sphere. But this does not make him a person of greater stature.

Wing: The people in the environment of your inquiry are not right for you at this time. Avoid too intimate an association with the group while maintaining an outward sociability. Appearing committed to these people could darken your reputation later on.
Anthony: We hold with wrong elements in ourself such as an incorrect idea, or with emotions such as pride, anger or desire, which cause us to take hold of issues and become involved in an evil process. Or, through carelessness, we abandon the path to indulge in incorrect situations. Whenever we allow our inferiors to take over direction of our lives, we lose the help of the Sage. Getting this line either means that we are off the path, or that a situation will soon occur wherein we revert to a pattern of incorrect action, thereby losing the path.
Editor: This is an unambiguous line. Applied to inner work, it can suggest that you have mistaken the prompting of an autonomous complex for the Self. (See Wilhelm's Confucian commentary on line two above.) In its most neutral interpretation, it portrays a flawed connection: something doesn't match up properly. Every time we “identify” ourselves with a weakness, a fault, a fear or any personal emotion or drive, we limit and paralyze ourselves. Every time we admit “I am discouraged” or “I am irritated,” we become more and more dominated by depression or anger. We have accepted those limitations; we have ourselves put on our chains. If, instead, in the same situation we say, “a wave of discouragement is trying to submerge me” or “An impulse of anger is attempting to overpower me, the situation is very different.
R. Assagioli – Psychosynthesis
A. Portrayal of an alliance with inferior forces.
B. You have a bad attitude, or are tempted by an inferior choice.
C. Seeking what should be left alone.

周易第八卦九四爻详解详解
六四爻辞
六四。外比之，贞吉。
象曰：外比于贤，以从上也。
白话文解释
六四：跟外邦联盟亲善，卜问得吉兆。
《象辞》说：外部亲附于贤明的国君，像臣下服从君上。

北宋易学家邵雍解
吉：得此爻者，出外有利，多得知己之力，事事顺利。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，功名可期。
财运：货物流通，利润自来。
家宅：一家和睦；外地定亲，吉。
身体：多做户外运动。

六四变卦
六四爻动变得周易第45卦：泽地萃。这个卦是异卦（下坤上兑）相叠。坤为地、为顺；兑为泽、为水。泽泛滥淹没大地，人众多相互斗争，危机必四伏，务必顺天任贤，未雨绸缪，柔顺而又和悦，彼此相得益彰，安居乐业。萃，聚集、团结。

九四爻的哲学含义

在比卦之中，六三是很容易交到不正当朋友。从卦象上看，它处于坤卦终结处，又没有进入到上面的坎卦之中。六三在互艮中，艮为止，无路可走。其与上六又敌而不应，结果变成无依无靠，找不到可以依附的人。在这种情况，他很可能会结交到不当的人。
这一爻的爻义，与《三国演义》之中的关羽投奔曹操相近。当年曹操率军攻打刘备，关羽守刘备的大本营徐州，刘备张飞守前沿小镇小沛，刘备战败逃到袁绍处投奔，张飞逃到南方和一帮土匪混在一起，小沛丢失后关羽孤守徐州被包围，走投无路，被迫投降曹操。不过关羽知道自己是“比之匪人”，所以一直探听刘备的消息，知道刘备的下落之后，就离开了曹操。占得此卦者，一定要注意在交友方面要慎重。
《象》曰：“比之匪人”，不亦伤乎?
意思是说：亲近不适当的人，会让人感伤的。
占得此爻的人，要观察一下你所依附的上级或领导，是否找对了人。在平常注意不要跟行为不正的人亲近，不要与不正派的人交往，不要辅佐心术不正的人，不要与人在衣食住行上攀比。
六三则与六二不一样了，他无法与九五相应，因为有六四阻隔，又无法与上六相 应，因为同性相斥，而他面前的是一个坎卦，坎卦为险为盗匪，所以六三有“比之匪 人”的爻辞，而其结果便可想而知了——不亦伤乎!

六四：外比之，贞吉。
《象传》曰：外比于贤，以从上也。
四本应初，不内顾初，而外比五，谓之“外比”。二之应五，在卦之内，故曰“比之自内”；四之承五，在卦之外，故曰外比之”。内外虽异，而皆得比于五，五刚阳中正，贤也；居尊位，上也；亲贤从上，比之正也，故曰“贞吉”，如夫周公之吐哺握发，以下天下之士，辅翼君德。下亲贤人，《比》爻之义也，《象传》曰“外比于贤，以从上也”。此爻于九五，象则为外，德则为贤，位则为上也。变则全卦为《萃》，九四之辞曰“大吉无咎，”可以见此爻之吉也。
【占】　问战征：爻曰“外比之”，得外夷归服之象，故曰“贞吉”。
○　问营商：想是海外营业，货物流通，无远不居之象，故曰“外比之，贞吉”。
○　问功名：四外比五，五居尊位，有简在帝心之象，功名之显赫可知也。
○　问家宅：二居内卦，四居外卦，皆曰“贞吉”，自得内外亲比，一家和睦。
○　问婚嫁：玩爻辞，想在外地订亲。吉。
○　问六甲：生男。
【例】　明治二十一年，占某贵显之气运，筮得《比》之《萃》。
断曰：《比》者，地上有水，亲和之象。今得四爻，此人在九五君侧，以尽精忠，大得君宠，上下亲比之占也。某贵显任宫内大臣之职，其爻辞适合。

Line-4
Legge: The fourth line, magnetic, shows its subject seeking for union with the one beyond herself. With firm correctness there will be good fortune.
Wilhelm/Baynes: Hold to him outwardly also. Perseverance brings good fortune.
Blofeld: He co-operates with people beyond his immediate circle. Righteous persistence will bring good fortune.

Liu: Union outside. Continuing brings good fortune.
Ritsema/Karcher: Outside Grouping it. Trial: significant.
Shaughnessy: From outside ally with him; determination is auspicious.
Cleary (1): Accord with one outside is right and bodes well.
Cleary (2): According with the wise outside, correctness brings good results.
Wu: He gives his support to the exterior one. To be persevering will be auspicious.
COMMENTARY
Confucius/Legge: Union is sought with one beyond herself, and in this case
with a worthy object -- she is following the ruler above her. Wilhelm/ Baynes: Hold outwardly also to people of worth, in order thus to follow the one above.
Blofeld: Cooperation with such people and leading them into virtuous ways must be accomplished by working through their leaders. Ritsema/Karcher: Using adhering-to the above indeed. Cleary (2): Accord with the wise outside is the way to follow the advanced. Wu: “He gives support to the exterior one,” who is a good man, because he follows the one above him.
Legge: "The one beyond herself" is the ruler or king who is the subject of line five, and with whom union ought to be sought. The magnetic line, moreover, is in a place proper to her, and if she is firm and correct, there will be good fortune.
NOTES AND PARAPHRASES
Siu: The minister shows open loyalty to his king. This behavior contrasts to that of a person without a post. The latter should remain reserved, so as to retain his personal honor.
Wing: You are in close contact with the center of your community. This may refer to the leader or ruler. Show your support openly, but do not forget who you are or lose yourself in your allegiances.
Editor: Wilhelm suggests the idea of an outward display of allegiance. The quality of your commitment to the Work is seen in your actions and way of life. Sometimes the line suggests the idea of having confidence in yourself, or confidence in your intuition. At its simplest level it can just mean: Make connections beyond your "immediate circle." (Blofeld) Regeneration is for nothing else than that the natural [ego] may be subjugated, and the spiritual [Self] obtain dominion; and the natural is

subjugated when it is brought into correspondence. And when the natural is brought into correspondence it no longer resists but acts as it
is commanded, and follows the behest of the spiritual -- scarcely otherwise than as the acts of the body obey the dictates of the will.
Swedenborg -- Arcana Coelestia
A. Live your beliefs. "Walk your talk."
B. Get in touch with what is beyond you. Seek a higher comprehension.
C. Get in touch with your basic motivations.

周易第八卦九五爻详解详解
九五爻辞
九五。显比，王用三驱，失前禽。邑人不诫，吉。
象曰：显比之吉，位正中也。舍逆取顺，失前禽也。邑人不诫，上使中也。
白话文解释
九五：普遍的和洽。君王采用三面包围的方法狩猎，网开一面，有意放走逃奔的野兽。老百姓对君王狩猎毫不惊惧。筮遇此爻吉利。
《象辞》说：普遍的和洽是吉利的，因为九五之爻处于上卦中位，像人守中正之道。放走向前奔逃的，猎取迎面奔窜的，这就是“失前禽”的缘故。老百姓对君王狩猎毫不惊惧，因为君王平时行事端正。

北宋易学家邵雍解
吉：得此爻者，会先逆后顺，谋事有成，无往不利。做官的会有大的荣耀。读书人会考的佳绩。

台湾国学大儒傅佩荣解
时运：善待别人，后仍有吉。
财运：不贪小利，后有盈余。
家宅：和顺为宜。
身体：服药生效，不必过虑。

九五变卦
九五爻动变得周易第2卦：坤为地。这个卦是同卦（下坤上坤）相叠，阴性。象征地（与乾卦相反），顺从天，承载万物，伸展无穷无尽。坤卦以雌马为象征，表明地道生育抚养万物，而又依天顺时，性情温顺。它以“先迷后得”证明“坤”顺从“乾”，依随“乾”，才能把握正确方向，遵循正道，获取吉利。

九五爻的哲学含义



本爻的爻义就是：光明正大地亲比。跟随君王去田野围猎，从三面驱赶，网开一面，看着禽兽从放开的一面逃走，毫不在乎，君王的部下也不戒备，吉祥。
从卦象上看，九五属于阳爻居于刚位，且属于君主之位，表明君主能持中守正，下面的初一、二、三、四爻已经自愿归附，属于九五的“邑人”，而对于不愿归附的上六爻，也不去强迫，顺其自然。
《象》曰：“显比”之吉，位正中也，舍逆取顺，失前禽也;邑人不诫，上使中也。
占得此卦者，在与朋友交往或是在处理人际关系问题时，要遵循顺其自然的原则，想离开你的，不可强留，让其高高兴兴地离去。想追随你或是结交你的，

九五：显比。王用三驱，失前禽，邑人不诫，吉。
《象传》曰：显比之吉，位正中也。舍逆取顺，失前禽也。邑人不诫，上使中也。
“显比”者，明亲比和顺之道于天下也。“三驱”者，《礼》所谓“天子不围”，天子之畋，合其三面，开其一面，使之可去，不忍尽伤物命，即好生之德也。“失前禽”者，以禽之前去者，失之不追也，商汤之祝网，即是此义。“邑人不诫”者，谓王者田猎，与民同乐，不烦告诫，如归市不止，耕者不变之意，故吉。诸爻之比，皆以阴比阳，五爻则以阳比阴，以阳故曰“显”。且九五阳刚中正，为《比》之主，阳刚则光明而不暗，中正则公直而无私。此其所以为“显比”也，《比》之至中而至正者也，故《象传》曰“位中正也”，位即九五之位。顺逆以去就言，前去之禽，任其失之，不复穷追，来者抚之，去者不追，谓之“舍逆取顺”也。“上使中也”者，言上之使下，中平不偏，是下民熙皞之象也。《比》《师》二卦，五爻皆取田之象，然《师》喻除忧，《比》喻同乐，故《杂卦传》曰“《比》乐，《师》忧”也。又《师》自二至五，《比》自五至二，《师》曰“三赐”，《比》曰“三驱”。《师》《比》皆禽，《师》之禽在内害物，为境内之寇，故“执”之，王者之义也；《比》之禽在外而背己，为化外之民，故“失”之，王者之仁也。
按：六十四卦中，有《坎》者十五，《屯》、《蒙》、《需》、《讼》、《师》、《比》、《坎》、《蹇》、《解》、《困》、《井》、《涣》、《节》、《既济》、《未济》是也。其中虽有轻重大小之别，皆不免艰难劳苦，以《坎》有险难之义，惟《比》之一卦，独无艰难劳苦之象，得为最上之吉。卦全由九五为主，爻具阳刚之盛德，读者玩索其义，可自得也。
【占】　问战征：有降者不杀，奔者不禁之恩威，故曰“王用三驱，失前禽也”；有耕者不变，归市不止之德化，故曰“邑人不诫，吉”。
○　问营商：玩爻辞，不贪目前小利，不图意外资财，舍逆取顺，虽前有耗，后自得盈余也。
○　问疾病：症象已显，前服驱邪之剂，邪已若失，不必警戒，病自愈也。吉。
○　问功名：驰驱生事，前功虽失，后效自必显著。吉。
○　问六四：生男。
【例】　明治二十四年三月十四日，众议院议长中岛信行、前长崎县知事日下义雄两氏来访，谈及横滨《每日新闻》所译美国勃斯顿府新闻所载美国猎船一事，言所雇美国人四人，与日本人二十四人，在亚细亚俄领海岸，为俄国人所捕，充当苦役，数年内死几人未明，惟有美国二名，最耐苦役，已得无事归国。俄国者目下宇内强国也，美为民主之国，亦称强大，本邦介立两国之间，政府不知将如何处置？请占之。筮得《比》之《坤》。
断曰：此卦地上有 水之象，水与土两相比辅，故曰《比》也。维新以来，我国与欧美各国，订盟联约，通商往来，正两相亲比之时。今为美国猎船被捕之事，占得此卦，曰“王用三驱，失前禽”，见俄国政府，未尝有捕之之令；“邑人不诫”，或者出于俄国土人所为也。考俄国西比利亚地方旷远，万里只有督统御之，为政府政令所不及，前欧美各邦人民，每每滋事，虽各国政府责问俄国，俄政府答曰：彼地有总督统理，我当谕令总督查办，终至迟延岁月，迄无结局。今回之事，不过北方边陬之一琐务，即今责问俄国，彼之所答，亦必如前所云，渝令该地总督查办面已。况此卦曰“显比”，是明言光明正大，与万国相亲比，我国亦何必以此一小事，伤国家大体之亲睦也？惟今后须议定西《比》利亚海，两国人民互渔之规则，凡两国人民，非得其国政府免许，勿论港内，连络其国所属两岬线内，禁渔业，在线外，无论何国人，任其渔猎，亦可谓之“王用三驱，失前禽”也。
中岛氏等为之感服《易》理之妙。
【例】　占明治三十一年内务省之气运，筮得《比》之《坤》。
断曰：《比》者，地上有水之象，水得地而流行，地得水而滋润，是两相亲比，故名此卦曰《比》。《比》者亲也。今占得五爻，以奉戴九五之君意，抚育万民，行公平之政，五阴之臣民，顺从阳刚之君也，谓之“显比”。在众民中或有不从教化者，宜举直错枉，使之自化，谓之“王用三驱，失前禽，邑人不诫，吉”。本年内该省之措置，必得善良之结果也。
时板垣伯为内务大臣，既而辞职，西乡侯代之。当时内阁，颇为政党纷扰，内务省之施政，独无一毫之障碍。

Line-5
Legge: The fifth line, dynamic, affords the most illustrious instance of seeking union and attachment. We see in it the king urging his pursuit of the game only in three directions, and allowing the escape of all the animals before him, while the people of his towns do not warn one another to prevent it. There will be good fortune.
Wilhelm/Baynes: Manifestation of Holding Together. In the hunt the king uses beaters on three sides only and foregoes game that runs off in front. The citizens need no warning. Good fortune.
Blofeld: Relying on his people's co-operation, the King pursues game which is enclosed on three sides, but loses the quarry ahead. This is because the local people were not warned. [This would seem to suggest that our loss is not due to disloyalty but to having failed to take people into our confidence.] Righteous persistence brings good fortune.
Liu: Union with honor. The king hunts on three sides only, losing game through the front. The people are not afraid. Good fortune.
Ritsema/Karcher: Manifest Grouping. The king avails-of three beaters. Letting-go the preceding wildfowl. Capital people are not admonished. Significant.
Shaughnessy: Lustrously ally. The king herewith thrice drives (the hunt) losing the front catch; the city men are not warned; auspicious.
Cleary (1): Manifesting accord. The king uses three chasers and loses the game ahead. The citizens are not admonished. Auspicious.
Cleary (2): Manifest accord … The local people are not warned, etc.

Wu: This [line] reveals the essence of allegiance. The king deploys a three-sided chase in his hunt, such that he allows the game in front of him to escape. The townspeople do not warn one another of the king’s doing. There will be auspiciousness.
COMMENTARY
Confucius/Legge: The good fortune is because of the line's correct and central place. The king takes only those animals who present themselves obediently. He allows the others to escape. That the people do not warn one another to prevent the animals to escape shows how the king, in his high eminence, has made them pursue the due course. Wilhelm/Baynes: The position is correct and central. Discarding those who resist, accepting the devoted: this is the meaning of "foregoes game that runs off in front." "The citizens need no warning," for the one above makes them central. Blofeld: This good fortune is indicated by the central position of the ruling line. Leaving alone those difficult to catch and following where the chances seem good, the King nevertheless loses the game in front of him. This means that, although the local people were not warned, the ruler adopts a fair and liberal policy. [The implication is that such a policy is required for the success of our plans.] Ritsema/Karcher: Situation correctly centered indeed. Stowing-away countering, grasping yielding. Letting-go the preceding wildfowl indeed. Capital people not admonished. Commissioning centering above indeed. Cleary (2): The local people are not warned, because the ruler has effected balance. Wu: “To allow the game in front of him to escape” means setting free those who want to leave and taking in those who want to come, etc.
Legge: As the ruler, line five is the center of union. The ancient rule for hunting expeditions was that after the beating was completed and the king was ready to commence taking game, one side of the enclosure into which it had been driven was left open and unguarded. This was proof of the royal benevolence which didn't want to make an end of all the creatures inside. So well known and understood was this benevolent principle, that all of his subjects cooperated in carrying it out. The union shown here is therefore characterized by mutual confidence and the appreciation of benevolent virtue.
NOTES AND PARAPHRASES
Siu: The superior ruler accepts those who voluntarily come to him and lets others go who care to go. He neither invites nor flatters. Union is based on mutual confidence and appreciation.
Wing: You can trust fate at this time to bring you together with those who would further you. There is a natural attraction at work here. The atmosphere is liberal, and much can be accomplished. The time is auspicious, indeed.
Editor: This line is the subject of the Judgment and most of the commentary on the Judgment. It depicts a shake-down or refining process. In terms of the

Work, because the ego has free will, it always has the option of "escape." The Self allows it to choose, because free choice is essential to any permanent psychic integration. A coerced synthesis could hardly be expected to hold together for very long. Blofeld's translation and note seem to miss this idea. A human being can choose to deny his individuality or truth, although, sooner or later, he must inevitably choose, of his own free will, to remain dormant or submit to the Way of Heaven.
Z.B.S. Halevi -- A Kabbalistic Universe
A. A sorting-out process -- some elements are gathered, and some discarded. (Could be a test of your discrimination.)
B. Psychic forces re-position themselves in relation to their source.
C. The decision is yours whether or not to follow the demands of the Work.
D. Astute choice separates truth from error.

周易第八卦上九爻详解详解
上六爻辞
上六。比之无首，凶。
象曰：比之无首，无所终也。
白话文解释
上六：小人朋比为奸，勾心斗角，无法形成一个团结的中心，这是非常危险的事。
《象辞》说：小人朋比为奸，勾心斗角，无法形成一个团结的中心，当然没有好下场。

北宋易学家邵雍解
凶：得此爻者，刑克有灾，人情淡薄，甚者恐有性命之忧。做官的会失去下属的支持，处境危难。

台湾国学大儒傅佩荣解
时运：六神无主，恐有凶祸。
财运：白费心机，一无所获。
家宅：恐丧家主；婚嫁来历不明。
身体：小心头部疾病。

上六变卦
上六爻动变得周易第20卦：风地观。这个卦是异卦（下坤上巽）相叠，风行地上，喻德教遍施。观卦与临卦互为综卦，交相使用。在上者以道义观天下；在下者以敬仰瞻上，人心顺服归从。

上九爻的哲学含义

从卦象上看，上六以阴爻居于柔位，虽然属于得位，但是其处于上卦坎之中，坎代表着危险。上六以阴爻位于九五阳爻之上，以阴凌阳，不服九五，不愿归顺。结果其他爻都归顺了九五，唯独上六固执不化，孤单地流落在外，结果必然招致凶险。
占得此卦者，可能是属于孤傲之人，在单位里，大家都拥护领导，围绕在领导周围，唯独你不服领导，自己独来独往。如果这样的话，既得不到领导赏识，也没有朋友的帮助，你是处境很危险的。
占得此卦的人，可能因为对于领导不服，勾结他人想一起来推翻领导，结果在相互勾结的人中，又没有人适合当领导，大家互相不服，结果必然失败。
上六处于比卦的最上面的位置，是下面的众阴爻都比亲于九五，所以上六得不到众阴爻的比亲。而他本为最上位，又不能下来比亲九五，所以他的处境很凶 险。上六就好比殷商的外围势力，纣王被 灭后，而他的外围势力还没有消灭，这些 人自然会认为自己的身份要比武王高贵， 所以他们不会来亲比辅佐武王的。而这些 人的凶险，则是来自于周公的东征。武王 去世后，周公称王，平灭了三叔之乱后， 又乘胜东征，一举消灭了五十多个诸侯 国，清除了纣王朝的外围势力，使西周实 现了真正的大统一。

上六：比之无首，凶。
《象传》曰：比之无首，无所终也。
此爻阴柔不才，居《比》之终。阴以阳为首，诸阴皆比五，上居五上，不下从五，是无阳也，无阳，即“无首”。胡氏云，“无首者，无君，”是所谓“后夫凶”。至众阴皆比，比道已成，于是欲比于五，不可得矣，故曰“无所终也”。天下有其始而无其终者，往往有之，无其始而有其终者，未之有也，是以“比之无首，”至终则凶也。
【占】　问战征：“首”，军中之首领，谓元帅也。“无首”者，亡其主帅也。凶。
○　问营商：五为卦主，上不与比，犹营商之伙，不与店主相亲比，是“无首”也。凡有所谋，必无所终也。凶。
○　问功名：凡求名以高等者为首，曰榜首，曰魁首，“无首”则名于何有？凶。
○　问家宅：恐丧家主，凶。
○　问婚姻：不知何以无主婚之人？婚家来历，不甚明白。凶。
○　问六甲：生女，恐有奇疾。
【例】　某县人携友人某氏绍介状来，告曰：生今有志上京，某贵显者，为生同县人，素所相知，欲往求引援，请占诺否如何？筮得《比》之《观》。
断曰：《比》者地上有 水，水土相亲，显见有同乡之谊。今得上爻，曰“比之无首”，想是未尝谋面也。足下虽云与贵显有旧谊，平生之交际，恐不信实，或疏阔已久，今往请托，未必见许，故爻辞曰“比之无首，凶”。
后闻往见，果如此占。
【例】　明治三十二年，占我国与德国之交际，筮得《比》之《观》。
断曰：《比》者地上有水，水之在地，遍处流行，无远不居，有万帮亲睦之象。德国财力，并臻富强，与各国素敦亲好，此爻爻辞曰“比之无首，凶，”殊为可疑。既而思之，我国与德国交际，所称首领者，惟在该国驻在公使，或者此人近将易任乎？故曰“无首”。

Line-6
Legge: The sixth line, magnetic, shows one seeking union and attachment without having taken the first step to such an end. There will be evil.
Wilhelm/Baynes: He finds no head for holding together. Misfortune.
Blofeld: Attempts to bring about unity when there is no one at the head result in disaster. [This suggests a general lack of co-ordination due to poor leadership.]
Liu: Union without a leader. Misfortune.
Ritsema/Karcher: Without a head, Grouping it. Pitfall.
Shaughnessy: The ally does not have a head: inauspicious.
Cleary (2): Accord without leadership bodes ill.
Wu: The association leads to nowhere. It will be foreboding.
COMMENTARY
Confucius/Legge: There is no possibility of a good issue. Wilhelm/ Baynes: Therefore he also fails to find the right end. Blofeld: No one at the head means anyone to complete the work of administration. Ritsema/ Karcher: Without a

place to complete indeed. Cleary (2): Accord without leadership has no conclusion. Wu: The association leads to nowhere, because it is a dead-end.
Legge: The magnetic sixth line is trying to promote union with the lines below
after the time for union has passed. It is too late -- she is symbolized as "without a head," that is, as not having taken the first step, from which her action should begin and go on to completion.
NOTES AND PARAPHRASES
Siu: The situation bodes ill. No good ending can be expected in the absence of the right beginning. It is too late.
Wing: The moment for Unity has passed. Right from the beginning something was amiss and all attempts toward union inspired failure. Examine the situation to determine the extent of your error.
Editor: This line echoes the last phrase of the Judgment: "With those who are too late in coming it will be ill." That is: one who cannot hold together, by definition cannot participate in unification. (Cf. Wu’s Confucian Commentary: “The association leads to nowhere, because it is a dead-end.”) He who is not with me is against me; and he who does not gather with me scatters. -- Luke 11: 23
A. Without disciplined organization, unification is impossible.
B. You've lost your connection.
April 16, 2001, 4/23/06