Hexagram 42 · 风雷益

益卦原文
益。利有攸往，利涉大川。

象曰：风雷，益。君子以见善则迁，有过则改。

白话文解释
益卦：筮遇此爻，利于有所往，利于涉水渡河。
《象辞》说：本卦上卦为巽，巽为风；下卦为震，震为雷，风雷激荡，是益卦的卦象。君子观此卦象，惊恐于风雷的威力，从而见善则从之，有过则改之。
《断易天机》解
益卦巽上震下，为巽宫三世卦。益卦为损益、收益之意，利有所往，利涉大川，多主吉。

北宋易学家邵雍解
损上益下，奋发有为；进取成名，商贾获利。
得此卦者，正当好运，奋发图进，得人帮助，能获名利。

台湾国学大儒傅佩荣解
时运：得意之时，改旧换新。
财运：贸易要快，才有利益。
家宅：小心风雷；婚姻好合。
身体：肝火太盛。

传统解卦
这个卦是异卦（下震上巽）相叠。巽为风；震为雷。风雷激荡，其势愈强，雷愈响，风雷相助互长，交相助益。此卦与损卦相反。它是损上以益下，后者是损下以益上。二卦阐述的是损益的原则。
大象：强风配快雷，声威增长之象，长男配长女，夫妇合体，增益儿孙之象。
运势：现正当吉运，可得贵人之助而成功，宜施惠于人，施比受更有福。
事业：大胆投入，勇于支持他人事业，必相得益彰。勇敢前进，敢作敢为。只要心地善良、纯洁、谦虚，事业必定与日俱增，前程无可限量。助人宜即时，要在应急。开拓事业，内部团结一致，人心所向，树立恒心，不怕冒险犯难。
经商：勿追求小利，让利于顾客，反而必获丰厚利润，切忌贪心不足！在遇到危险时应向他人求教，争取诚实的援助。
求名：真心实意地施惠于他人，自己必然可以得到诚心诚意的回报，并且获得支持，事业必成。
婚恋：相亲相爱，良缘天定。
决策：心胸开阔，乐于助人。人际关系好，得到众人的支持。自己贵在树立恒心，克服三心二意。尤其要向比自己优秀的人学习，借助对方的力量，充实和发展自己。树立必要的冒险精神。平日要施善于人。因此，即使遇到危险也会得到他人救助。

第四十二卦的哲学含义

益卦卦象，风雷益卦的象征意义
益卦，本卦是异卦相叠，下卦为震，上卦为巽。巽为风，震为雷。当雷声大作时，震动它上面巽风。巽风刮起来了，就使地上的万物得益。风吹万物，往往自上而来，从这个角度来讲，所谓益者，是指上者使下者得益。
从另一个角度来说，当雷声大作，震起巽风，巽风强劲，把雷声吹到遥远的地方。风雷激荡，其势愈强，雷愈响，风雷相助互长，交相助益。正如上级使下级得益，从而下级会更加拥护上级，从而上下得益。
益卦位于损卦之后，《序卦》中解释道：“损而不已必受益，故受之以益。”一直减损下去，接着一定要有所增益。益卦与损卦为正覆关系，亦即现在要损上益下。
《象》中这样分析益卦：风雷，益；君子以见善则迁，有过则改。这里指出：益卦的卦象是震下巽上，是为“风雷益”。刮风的时候，雷鸣增其威力；打雷时，强风益其声势。狂风和惊雷互相激荡，相得益彰之表象，象征“增益”的意思；君子应当由此领悟，取法别人的优点来增益自己的德行，看到良好的行为就马上向它看齐，有了过错就马上改正，不断增强自身的美好品德。
益卦象征增益，属于上上卦。《象》中这样来断此卦：时来运转吉气发，多年枯木又开花，枝叶重生多茂盛，几人见了几人夸。

42.风雷益(䷩)-高岛易断
  卦体上《巽》下《震》，《巽》为风，《震》为雷，风自天来，雷自地出，是以《损》《乾》下画之阳为《巽》，《益》《坤》下画之阴为《震》。《益》者益阴，《损》者损阳。阳实，而《乾》为纯阳，实之至也，故可损；阴虚，而《坤》为纯阴，虚之至也，故曰《益》。且风之势过暴，必致摧丧万物，损之而其气和；雷之威不振，无以鼓动万物，益之而其气斯畅，是以损上益下，名其卦曰《风雷益》。
益：利有攸往，利涉大川。
▲　甲骨文益
▲　篆书益
“益”字，上从兴，横之则从水，《坎》为水，亦为大川。下从皿，《释文》“益以增长为名，以宏裕为义”，增长宏裕，皆言其利益之普也。《震》为行，《巽》为利，故曰“利有攸往”。凡卦言“利涉大川”，有取《乾》，有取《坤》，有取《巽》，随卦取象。《益》上卦为《巽》，变《巽》之下成《乾》，变《巽》之上成《坎》，得《乾》《坎》之气；《巽》为风，风行最疾，波涛无阻，是以既曰“利有攸往”，又曰“利涉大川”也。
《彖传》曰：益，损上益下，民说无疆。自上下下，其道大光。利有枚往，中正有庆。利涉大川，木道乃行。益动而巽，日进无疆。天施地生，其益无方。凡益之道，与时偕行。
《益》与《损》相对，《损》者，减省也，《益》归于上，《损》归于下，未免有剥民奉君之象；益者，增加也，《益》归于下，《损》归于上，即孔子加富加教之意也。“民悦”者，即自《损》之《兑》下来，《兑》为悦，民受其益，必感其恩，故悦。下互《坤》，坤道无疆，《坤》亦为民，故曰“民悦无疆”。“损下益上”，谓之“上行”；“损上益下”，故曰“自上下下”。“道”者《乾》道也，损《乾》之阳，益《坤》之阴，《坤》得其益，适以成《乾》之大，显《乾》之光，故曰“其道大光”。旁通为《恒》，《恒》《彖》亦曰“利有攸往”，《恒》之“攸往”，利在恒久；《益》之“攸往”，利在“中正”，正而且中，是以“有庆”也。“利涉大川”，言木者三，《益》、《涣》、《中孚》是也，皆取《巽》木，《益》则《震》《巽》皆木，卦本三刚在外，四柔在内，有“刳木为舟”之象。乘风而行，蓬蓬然达于北海，蓬蓬然止于南海，斯之谓“利涉”，斯之谓“木道乃行”。《益》动而骄盈，则《益》即变《损》；动而巽顺，则所《益》日进。“益下”者，益《坤》也，故悦无疆，而进亦无疆。《乾》为施，《坤》为生，四时百物，并受化育，不可以方隅限，故曰“其益无方”。四时之序，由《震》而《巽》，《益》为正月之卦，风雷始作，膏泽下降，王者体之以益民，有加无已，道亦如斯，故曰“与时偕行”。
以此卦拟人事，所谓《益》者，有益于我谓之益，若于我有益，而于人有损，即不得谓之《益》，必于我有益，而于人亦无损，斯可谓之《益》矣。此谓“损上益下”，要即“裒多益寡”也。以此理家，因其有余，从而损之，则《损》即为《益》；因其不足，从而益之，则《益》不为《损》。以此治身，已有未克，力为损之，是损所当损；礼有未复，力为《益》之，是益所当益。得其益而往，则无往而不获益，即无往而不获利也。坦途可往，“大川”亦可往，惟其“中正”，乃得“有庆”。“木道”，谓《震》《巽》，凡人之所用，莫不各因其利，陆用以车，水用以舟，人力之无远弗届者，即赖此木道而行也。动者，《震》也，动而曰进者，得《巽》之顺也。推之天地之运行，上施下生，一气鼓铸，发育无穷，其为《益》未可限量。人事，一小天地也，亦惟法夫天地，顺时而推行已耳。
以此卦拟国家，卦义以“损上益下”为《益》，正为有国家者示一条戒：毋私尔财，毋剥下以奉上，毋足国以贫民。反是谓《损》，即使有孚而无咎，而《损》下终非美名，有国家者所当凛凛也。凡民情莫不欲无损而有益，有益则喜，喜则悦，益愈宏，悦愈众，所谓自西自东，自南自北，无思不服，其悦也，诚有悠久而无疆者矣。盖《益》之道，自上及下，悦之情，自下感上，上下相孚，即五爻所云“有孚惠心”者是也。道即《乾》道，损《乾》益《坤》，乃愈见《乾》道之大而光焉。《乾》为健行，《震》亦为行，故“利有攸往”，以斯而往，往无不利。涉川者，利用舟楫，舟楫以木而成，故曰“木道”。圣人“以美利利天下”，刳木剡木，应时定制，守约而施博，道济天下，知周万物，《说卦传》曰“益以兴利”，此之谓也。人主本惠心，行惠政，省方观民，百废俱举，归于有孚，其益无方。有施有生，天道也，地道也，君道也。与时偕行，一而已矣。
通观此卦，《损》与《益》名相反，而用相济。《乾》在下，邦国富庶之象，故《损》下；《乾》在上，朝廷《丰》盈之象，故《损》上。《损》上不曰《损》而曰《益》，厚其本也；《益》上不曰《益》而曰《损》，剥其基也，圣人所以示厚下也。能《损》则《益》，此卦所以次《损》也。“损上而益下”，即自上而下下，上以《益》往，下以悦来，上之益得“中正”也，下之悦在“有庆”也。是上“以美利利天下”，不期悦而民自悦焉。悦至此，将见悦以劳民，民忘其劳，则险难不避，波涛可涉，焉往而不得哉！故“利涉大川”。“益动而巽”，《震》为动，《巽》为顺，动而顺行，是以“日进无疆”。“其道大光”，《乾》道也；“木道乃行”，《巽》道也，亦《震》道也。《乾》动而为施，《坤》动而为生，不动不见其益，动则见其益，动无方，《益》亦无方。观夫天之道，随时而动，故其《益》随时而行，君子之“见善则迁，有过则改”，亦随时而迁，随时而改。知《益》之在身者如是，即《益》之在天下国家者，无不如是。上下互卦为《剥》，《剥》《象》曰“剥，上以厚下”，其旨与“损上益下”相同。然《剥》六爻多凶，而《益》六爻多吉，所谓因民之所利而利之，有《益》之惠，无益之病，故与《剥》上者有异焉。卦与《损》反，六爻亦与《损》先后互反。《益》初“大作”“元吉”，即《损》上之“大得志”也。《益》二“十朋之龟”，即《损》五之“或益”之龟也。《益》三“用凶事”，即《损》四之“损其疾”也。《益》四“迁国”，即《损》三之得友也。《益》五“有孚惠心”，即《损》三之“中以为志”也。《益》上“莫益之”，即《损》初之“酌损之”也。其辞或相因而来，其义或相济而成，其旨或相反而为戒。《语》曰：“节用而爱民，使民以时”，《损》者《节》用，《益》者爱民，“时”即“与时偕行”之义，国道之要在是焉。
《大象》曰：风雷，益。君子以见善则迁，有过则改。
风雷者，二气之升降、进退、周旋以相损益者也。故《震》上《巽》下为《恒》，《象》曰“雷风恒”，《巽》上《震》下为《益》，《象》曰“风雷益”。象以风雷 易其位，盖以风雷相遇，天地之间，上下无常也。以方位言，《震》为卯，《巽》为辰巳，由《震》而《巽》，其行也顺，故其为《益》也宏。君子法之，见人之善则屈己以从，见已有过，则返躬自讼。故迁善当如风之速，改过当如雷之勇，谓之“见善则迁，有过则改”。“见”、“有”二字，可以见人己之分界。王弼曰：“迁善改过，益莫大焉。”
【占】　问时运：迅雷烈风，正当运途振作之际，改旧换新，在此时也。
○　问战征：电逐风行，正可一鼓而平。
○　问营商：有利则贸易，无则改售，宜迅速，不宜迟缓。
○　问功名：风雷合《益》，大得志也。
○　问疾病：是肝木太盛之症，治宜损阳扶阴。
○　问婚姻：《震》男《巽》女，天然配合。
○　问家宅：此宅防有雷击风摧之患，完者宜修葺之改作之，朽者宜改作之。
○　问讼事：返躬自省，怒息气平，讼事自罢。
○　问失物：已经迁改变易，不可复得。
○　问六甲：单月男，双月女。

Judgment
Legge: Increase denotes advantage in every movement which shall be
undertaken -- it will be advantageous even to cross the great stream.
Wilhelm/Baynes: Increase. It furthers one to undertake something. It furthers one to cross the great water.
Blofeld: Gain. It is favorable to have in view some goal (or destination) and to cross the great water (or sea).
Liu: Increase. It is of benefit to set forth. It is of benefit to cross the great water.
Ritsema/Karcher: Augmenting, Harvesting: possessing directed going.
Harvesting: wading the Great River. [This hexagram describes your situation in terms of increase and advance. It emphasizes that expanding the quantity and quality of your involvement is the adequate way to handle it. To be in accord with the time, you are told to augment!]
Shaughnessy: Increase: Beneficial herewith to have someplace to go; beneficial to find the great river.
Cleary (1): For Increase, it is beneficial to go somewhere; it is beneficial to cross great rivers.
Wu: Gain indicates an advantage in having undertakings and in crossing a big river.
The Image
Legge: Wind over thunder -- the image of Increase. When the superior man perceives good, he moves toward it; when he perceives his faults, he eliminates them.

Wilhelm/Baynes: Wind and thunder: the image of Increase. Thus the superior man: if he sees good, he imitates it; if he has faults, he rids himself of them.
Blofeld: This hexagram symbolizes wind and thunder. The Superior Man, seeing what is good, imitates it; seeing what is bad, he corrects it.
Liu: Wind and thunder symbolize Increase. When the superior man discovers good, he follows it. When he has errors, he corrects them.
Ritsema/Karcher: Wind, thunder. Augmenting. A chun tzu uses visualizing improvement, by-consequence shifting. A chun tzu uses possessing excess, byconsequence amending.
Cleary (1): Wind and thunder increase. Thus do superior people take to good when they see it, and correct whatever faults they have.
Wu: Wind and thunder make Gain. Thus, when the jun zi sees a good deed, he improves his own at once; when he realizes he is making a mistake, he corrects it at once.
COMMENTARY
Confucius/Legge: Increase shows the upper trigram brilliantly decreased to augment the lower. What descends from above reaches to all below, and the satisfaction of the people is without limit. Advantage in movement is shown in the blessings dispensed by the second and fifth lines from their correct positions. The action of Wood shows that it is advantageous to cross the great stream. Through the trigrams of Movement and Humility there is unlimited daily
advancement -- heaven dispenses and earth produces, and all proceeds according to the requirements of the time.
Legge: Increase has the opposite meaning to hexagram number forty-one, Compensating Sacrifice [Decrease]. What king Wen had in mind was a ruler or a government operating to dispense benefits to the people and increase their resources. The two important lines in the figure are the correlates two and five. The general auspice of the hexagram is one of being successful in one's enterprises and of overcoming the greatest difficulties. The formation of the trigrams here is the reverse of that in the preceding hexagram. The people are full of pleasure in the labors of the ruler for their good. "The action of Wood" in the Confucian commentary refers to the upper trigram, which is the symbol of Wind and Wood. From wood boats are made on which the great stream may be crossed. In three hexagrams, this, fifty-nine and sixty-one, in which this is the upper trigram, we find mention made of crossing the great stream. In the Image thunder and wind are seen to increase one another, and their combination gives the idea of Increase.

NOTES AND PARAPHRASES
Judgment: Take advantage of your opportunities. The Superior Man recognizes his duty and rectifies his mistakes. Or: "Accentuate the positive, eliminate the negative." If the ego's sacrifices for the good of the Work are described in the previous hexagram, here we see the inverse image of that figure in which it is the
Self who bestows its blessings upon the psyche. The one implies the other -- in the words of an old Blues lyric: "If you don't put somethin' in, you can't get nothin' out..." The forty-first and forty-second hexagrams are intimately related, and in their interaction portray the active progress of the Work. To paraphrase the last sentence of the Confucian commentary: "The Self dispenses and the ego produces, and all proceeds according to the requirements of the time." If a man continually weighs his actions and aims at the mean, he is in the highest of human ranks. In that way, he will come close to God and will attain what belongs to Him. This is the most perfect of the ways of worship.
Maimonides -- Eight Chapters

周易第四十二卦初九爻详解
初九爻辞
初九。利用为大作，元吉，无咎。
象曰：元吉无咎，下不厚事也。
白话文解释
初九：筮遇此爻，利于大兴土木，大吉大利，并无灾祸。
《象辞》说：大吉大利，并无灾祸，因为百姓努力工作，加快了工程进度。

北宋易学家邵雍解
吉：得此爻者，大事可成，万事称心。做官的会高升，读书人会取得大的成绩。

台湾国学大儒傅佩荣解
时运：大事可为，无不如意。
财运：有人有谋，大利在前。
家宅：新宅宽大，婚姻大吉。
身体：健康无虞。

初九变卦

  初九爻动变得周易第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。

初九爻的哲学含义

益卦第一爻，爻辞：初九：利用为大作，元吉，无咎。爻辞释义
作：指作为。
本爻辞的意思是：有利于大作为，一开始就大吉大利，没有灾难。
从卦象上看，初九是阳爻居刚位，得位。虽然是益卦的最下层，但是因为益卦是损上益下，所以可以有大作为。
《象》中这样解释本爻：“元吉无咎”，不厚事也。这里指出：“有利于大作为，一开始就大吉大利，没有灾难”，是因为下位者不必全力侍奉上位者。
占得此爻者，意味着等待已久的时机已经到来，应该抓住机会，尽管这可能有一定的风险，但最终结果是十分喜人的。所要做的事是争取上级支持的，这时不必去恳求上级，上级会主动来帮助你。但是，做的事会有这样的隐患：这种事要是做好了，功劳可能会归于上级；若是做砸了，你可能会担主要的责任。所以对这样的事，要谨慎小心，全力以赴，最终会取得成功，为此深受上级的重视和赏识，得到格外的嘉奖。
初九：利用为大作，元吉，无咎。
象曰：元吉无咎，下不厚事也。
经文意思是：有利于发展大事业，大吉祥，没有灾难。
象辞意思是：大吉祥没有灾难，是因为下民不用承受繁重的剥削。
初九位于益卦的最下层，由于益卦是损上益下，所以初九也是最大的受益者。君王使民众受益，民众怎么能不吉祥，怎么会有灾难呢？所以处于这种大好形势下，民众就应当有大的作为，积极发展经济。因为君王不再厚取于民，民众的劳作收入大部分是自己的，为什么不利用这种优惠的政策兴办大事呢？

初九：利用为大作，元吉，无咎。
《象传》曰：元吉，无咎，下不厚事也。
“大作”者，天子巡狩之事，所谓“春省耕而补不足，秋省敛而助不给”，其他祭告、赈贷、迁国，皆“大作”也。《震》为作，《巽》为利，《乾》为大，为元，《坤》为用，为厚，“厚事”，即“大作”。初居内卦之下，事之始也，王者举大事，建大功，利益计夫恒久，规则定于首图，故“利用为大作”。在初，其事与天下共为之，其《益》亦与天下共享之，斯下民乐事趋公，愿效其劳，不以其事为上之事，直以其事为己之事也，故得“元吉，无咎”。《象传》以“下不厚事”释之，谓不以其事厚重而难为，乃以其事轻 易而乐从，踊跃争先，“吉无咎”焉。或云《震》属春，《巽》属春夏之交，“大作”者，东作之事，《 系辞》所云“耒耜之利，以教天下，尽取诸益”。其说亦通。
【占】　问时运：好运初交，可以与作大事，无不如意。吉。
○　问战征：兵队初交，即可一战以成大功，有吉无咎。
○　问营商：初次营业，资本既厚，经营亦大，可获大利，且能悠久无咎。
○　问功名：可望大魁天下，大吉。
○　问家宅：此宅新造，屋宇宽大，大吉无咎。
○　问婚姻：大吉。
○　问讼事：此讼为公众大事，非关一己私愤也。无咎。
○　问行人：在外正当谋事立业，一时未归。
○　问六甲：生女。
【例】　明治二十四年，占秋收丰歉，筮得《益》之《观》。
断曰：此爻虞氏以“大作”为东作，即《系辞》谓耒耜之利取诸益，与所占秋收，爻象适合。爻辞曰“利用”，曰“元吉”，曰“无咎”，知收成必丰无歉。卦名曰《益》，卦体曰“益下”，年谷丰登，千仓万箱，正如《彖传》所云，“天施地生，其益无方”，吉莫大焉。

Line-1
Legge: The first line, dynamic, shows that it will be advantageous for its subject in his position to make a great movement. If it be greatly fortunate, no blame will be imputed to him.
Wilhelm/Baynes: It furthers one to accomplish great deeds. Supreme good fortune. No blame.
Blofeld: The time is favorable for undertaking great works -- sublime good fortune and no error!
Liu: It is beneficial to undertake a great enterprise. Sublime good fortune. No blame.
Ritsema/Karcher: Harvesting: availing-of activating the great, arousing. Spring significant, without fault.
Shaughnessy: Beneficial herewith to do the great creation; prime auspiciousness; there is no trouble.
Cleary (1): It is beneficial to act so as to do great work: this is very auspicious and blameless.

Cleary (2): It is beneficial to undertake to do great work. If it turns out very well, there is no blame.
Wu: It is beneficial to do farming. There is great fortune, no error.
COMMENTARY
Confucius/Legge: Though it is not for one in so low a position to have to do with great affairs. Wilhelm/Baynes: Those below do not use it for their own convenience. Blofeld: What is said about sublime good fortune and freedom from error means that those below do not complain of having too much to do. [This suggests that others will now work for us gladly.] Ritsema/Karcher: The below, not munificent affairs indeed. Cleary (2): It is not for those in low positions to be deeply concerned with affairs. Wu: A person in this position is not suitable to do a delicate task.
Legge: Line one is dynamic, but his low position might seem to prevent him from any great enterprise. Favored as he is, however, by the general idea of the hexagram, and responding to his proper correlate in the fourth line, it is natural that he should make a movement. Great success will make his rashness irrelevant. The Confucian commentary says that "one in a low position should
not move in great affairs" -- not a son, it is said, while his father is alive, nor a minister while his ruler governs, nor a member of an official department while its head directs its affairs. If such a one does initiate such an affair, only great success will excuse his rashness.
NOTES AND PARAPHRASES
Siu: At the outset, the man receives help from on high. He should use it to accomplish something correspondingly worthwhile. Success will cause his rashness to be forgotten.
Wing: You are blessed with the energy to approach a large task, which at any other time you may have avoided or not even considered. Success is yours if your goal is worthwhile and can Benefit others. Consider this carefully. In this way your reputation will remain above reproach.
Editor: Despite the confusing Confucian commentary, this is one of the very few lines in the entire Book of Changes that counsels unconstrained movement. Psychologically interpreted, action taken in the matter at hand will be in accordance with the will of the Self.
One must seek out what one's True Will is, and do it -- irrespective of whether it is convenient or not. Once one’s true will is found, to

implement it will require change, and change is always painful -- or always appears so.
Gareth Knight -- Qabalistic Symbolism
A. Decisive action may be taken now.
B. Archetypal forces ("those below") cooperate with the ego to effect positive action.
C. "Go for it!"

周易第四十二卦九二爻详解
六二爻辞
六二。或益之，十朋之龟，弗克违，永贞吉。王用享于帝，吉。
象曰：或益之，自外来也。
白话文解释
六二：有人赐予价值十朋的大龟，不可拒违其命。卜问得长久的吉兆。君王祭祀天帝，吉利。
《象辞》说：有人赐予我们宝龟，说明这大宝龟是从外面送来的。

北宋易学家邵雍解
吉：得此爻者，商贾获利，福份多多。做官的仕途一帆风顺，读书人进取成名。

台湾国学大儒傅佩荣解
时运：意外得财，又能守住。
财运：如有神助，必得厚利。
家宅：安居之家；百年好合。
身体：祈祷可愈。

六二变卦

  六二爻动变得周易第61卦：风泽中孚。这个卦是异卦（下兑上巽）相叠。孚本义孵，孵卵出壳的日期非常准确，有信的意义。卦形外实内虚，喻心中诚信，所以称中孚卦。这是立身处世的根本。

九二爻的哲学含义

益卦第二爻，爻辞：六二：或益之十朋之龟，弗克违，永贞吉；王用享于帝，吉。爻辞释义
或益之十朋之龟：“朋”，古为货币单位，双贝为一朋。“龟”，指神龟。此句为敌对一方能奉送一个价值十朋的大神龟。弗克违：不要推辞。
本爻辞的意思是：有人送来价值十朋的神龟，不要推辞，只要长久地坚持正道就会吉祥。君王如果在此时祭祀天神，祈求降福保佑，也会如愿以偿获得吉利。
《象》中这样解释本爻：“或益之”自外来也。这里指出：“有人送来价值十朋的神龟”，这样的大好事并不是由于贪婪而主动索取的结果，完全是他人心甘情愿送上门来的意外收获。
占得此爻者，可能会遇到意想不到的财运，你不应该放弃或错过，而应该大胆抓住这个时机，并且努力去做。只要坚持正道，不去做伤害别人的事，不贪婪，会有所收获的。
六二：或益之十朋之龟，弗克违，永贞吉。王用享于帝，吉。象曰：或益之，自外来也。
经文意思是：有人送给价值十朋的大电，不要拒绝，永远守正道吉祥。君王祭祀先帝，吉祥。
象辞意思是：有人给予增益，是从外面得到增益。
二爻的爻辞与损卦的六五爻的爻辞基本上一样。但是意思还是有区别的。损卦的六五是因为上九的帮助而拥有了实权；而在这里，则指的是国家政策在与民休息、减轻税赋的同时，对于权力也开始下放，使身为大夫的六二也拥有了实权。

六二：或益之十朋之龟，弗克违，永贞吉。王用享于帝，吉。
《象传》曰：或益之，自外来也。
“十朋之龟”，解同《损》五，《益》二之龟，即《损》五之龟也。《损》五以龟奉上，《益》二即以下所奉者，转而益下。龟之益人，其灵爽足以世守，非在一时之吉也，故曰“永贞吉”。二居《震》之中，当位应《巽》，《震》为帝，为祭，故曰“王用享于帝”。“王”指九五，五用二之朋龟，告享于帝，以乞上祐，吉莫大焉。《郊·特牲》曰：“卜郊受命于祖庙，作电于祢宫官”，是为享帝用龟之事。《象传》以“自外来”释之，以《益》为内，《损》为外，龟自《损》来，故谓“外来”也。
【占】　问时运：主得意外之财，且能世守，永吉。
○　问战征：古者行军先卜，出师必祷，此爻均吉，其战必克。“自外来也”，可由外而攻之也。
○　问营商：贝货即货币也，“十”，数之盈也；“或益之”者，疑有神助也。营商得此爻，必获厚利，永吉。
○　问功名：古者命相举贤，皆从枚卜，既得吉兆，其显可知，故曰永吉。
○　问疾病：祷之即愈。
○　问家宅：二至四为《坤》，《坤》为安，为土，有安宅之象。《坤》“利永贞”故曰，“永贞吉”。此宅可以久居也。
○　问婚姻：《震》《巽》为长男长女，卜凤之兆，自昔称祥，百年好合，故得永吉。
○　问六甲：生男。
【例】　友人某来，请占某富绅家政，筮得《益》之《中孚》。
断曰：二爻处内卦之中，体柔当位，卦名曰《益》，已知伊家内政得当，有益无损也。《汉书·食货志》云：“人用莫如龟”，龟者货贝；“十朋之龟”，“十”，盈数，富足之象。“或益之”者，不知谁为益之也。《象传》曰“自外来也”，盖谓其《益》有来自外者也。《正义》谓二居《益》用谦，物自外来，朋龟献策，弗能违也，故曰永贞乃吉。享帝者，谓明灵降福，报告于天也，即《损》五所谓“上祐”，“上”，天也，“自天祐之，吉无不利”，其在斯乎？今占某富绅家政，得此爻辞，知某富绅家风清正，内政修明，卜之而蓍龟呈祥，祷之而神明赐福。家道之盛，日进日益，盖有应乎时，得乎天，可大可久，而未有艾也。

Line-2
Legge: The second line, magnetic, shows parties adding to the stores of its subject ten pairs of tortoise shells whose oracles cannot be opposed. Let her persevere in being firm and correct, and there will be good fortune. Let the ruler, having the virtues thus distinguished, employ them in presenting her offerings to God, and there will be good fortune.
Wilhelm/Baynes: Someone does indeed increase him; Ten pairs of tortoises cannot oppose it. Constant perseverance brings good fortune. The king presents him before God. Good fortune.
Blofeld: There was one who enriched him to the extent of ten PENG or tortoise
shells (2,100 of them) and who would accept no refusal -- unwavering persistence in a righteous course brings good fortune! The King sacrificed to the Supreme Lord of Heaven [From the point of view of divination, this can be taken to mean that we are about to benefit either from our earlier devotions or from some
sacrifice either to moral principles or to the public good.] -- good fortune!
Liu: Someone enriches him with twenty tortoises. He cannot refuse. Perpetual continuance brings good fortune. The king makes a presentation to God. Good fortune.
Ritsema/Karcher: Maybe Augmenting's ten: partnering's tortoise. Nowhere a controlling contradiction. Perpetual Trial significant. Kinghood availing-of presenting tending- towards the supreme, significant.
Shaughnessy: Someone increases it by ten double-strands of turtles; you cannot deflect it; permanent determination is auspicious. The king uses aromatic grass to Di; auspicious.
Cleary (1): One gains ten sets of tortoise shells, and none can oppose. Perpetual correctness is auspicious. It is good for the king to serve the lord.

Cleary (2): … It bodes well to be always correct. It bodes well for the king to make offerings to God.
Wu: He may be presented with ten pairs of tortoise shells and may not decline the gift. Being constantly persevering is auspicious. The king makes offerings to the Supreme Being in heaven. Auspicious.
COMMENTARY
Confucius/Legge: ("Parties add to her stores") -- they come from beyond her immediate circle to do so. Wilhelm/Baynes: This comes from without.
Blofeld: The one who enriched him came from elsewhere. Ritsema/ Karcher: Originating-from outside, coming indeed. Cleary (2): What one is given comes from outside. Wu: Because it comes from without.
Legge: Compare this line with line five of hexagram number forty-one, Compensating Sacrifice. Line two is magnetic, but in the center, and is the correlate of line five. Friends give her the valuable gifts mentioned. "That is," says Kuo Yung (Sung Dynasty) "men benefit her. The oracles of the divination (i.e., the favorable spirits) benefit her also. And finally, when the ruler sacrifices to God, God accepts. Heaven confers benefit from above." Line five, as the proper correlate here, is among the contributing parties, but others beyond will be won to take part with him.
NOTES AND PARAPHRASES
Siu: The ensuing gains issue naturally from the inner goodness of the man, who is in harmony with the highest laws of the universe.
Wing: Because you are receptive to worthwhile aims and energies, you are successful in your endeavors. You may think of it as exceptionally good luck. You can maintain the momentum of this fortunate time if you preserve the normal structure of your life. Do not become rash or overly confident.
Editor: If we reverse this hexagram it becomes number forty- one, Compensating Sacrifice, and this line (now "upside down") becomes line five of that figure, with a meaning nearly identical to this one. (See the commentary on 41:5 for the significance of the tortoise shells.) It is also interesting to note that in each case the changing line (either 42:2 or 41:5) changes its respective hexagram to number sixty-one, Inner Truth. Kuo Yung's mention of "favorable spirits" bringing increases to the recipient of this line is reminiscent of the legions of angels said to appear at the birth or inception of a new and positive force into spacetime:

And suddenly with the angel there was a great throng of the heavenly host, praising God and singing: "Glory to God in the highest heaven, and peace to men who enjoy his favor."
Luke 2: 13-14
A. Extraordinary benefits accrue from outside your immediate awareness. The Work bears fruit if you maintain your will and devotion.

周易第四十二卦九三爻详解详解
六三爻辞
六三。益之用凶事，无咎。有孚中行，告公用圭。
象曰：益用凶事，固有之也。
白话文解释
六三：因为武王逝世，增加祭祀鬼神的祭物，没有灾祸。武庚乘国丧作乱，周公发兵征讨，大获胜仗，抓获俘虏。中衍向周公报告，从而举行祭祀。
《象辞》说：因为有丧事，增加祭祀鬼神的祭物，这是自然之理。

北宋易学家邵雍解
平：得此爻者，常人获利，不良者大凶，官灾祸患并至。做官的会受到重用，委以重职。

台湾国学大儒傅佩荣解
时运：先苦后甘，讲信修睦。
财运：欲求富贵，必须冒险。
家宅：逢凶化吉；苦中成婚。
身体：有惊无险。

六三变卦

  六三爻动变得周易第37卦：风火家人。这个卦是异卦（下离上巽）相叠。离为火；巽为风。火使热气上升，成为风。一切事物皆应以内在为本，然后伸延到外。发生于内，形成于外。喻先治家而后治天下，家道正，天下安乐。

九三爻的哲学含义

益卦第三爻，爻辞：六三：益之用凶事，无咎；有孚中行，告公用圭。爻辞释义
凶事：指天灾人祸。公：公侯，王公。圭：指圭臬，古代测定日影定节气的天文仪器，这里比喻准则或法度。
《象》中这样解释本爻：益用凶事，固有之也。这里指出：将得到的好处用来解救他人的危难之事，是保全自身的最好办法。因为身处显赫地位，得到许多好处，同时也埋下了祸根，只有把这些好处用来助人，才能得人心，免除灾祸，从而可以牢固地保持所得到的好处。
占得此爻者，要明白得与失的道理，当自己财力充足时，要对需要救助的人伸出援助之手，将自己的增益用来救助灾难。在做事时要心怀诚信，执守中正之道，谨慎从事，时刻像古代大臣手持圭玉向王公告急那样恭谨，树立良好的公众形象，这样有利保全自己的财产，减少麻烦。
占得本爻者，可能遇到了一些麻烦，需要拿些钱去办事，花钱免灾。在办事时，要走中间的道路，不要走左边也不要走右边。要及时把这件事报告上司或是司法机关。从这件事中你可能有所收益，但是要把这些财钱分发给帮助过你的人才好。
六三：益之用凶事，无咎。有孚中行，告公用圭。
象曰：益用凶事，固有之也。
经文意思是：用收到的礼物救助灾区，没有灾难。有诚信而行中庸之道，用圭壁为信物向王公告急。
象辞意思是：用收到的礼物拯^故灾区，可以巩固自己原有的利益。
六三为王侯之位，所以他可以收到很多礼物，当然，这些礼物不是来自于灾区。
他用自己收到的财礼救助灾区是一种无私的行为，所以没有灾难。“圭”是救灾用的凭证。《周礼》中记载：“珍圭以征守，以恤凶荒。”这个“圭”是天子发给诸侯的信物，诸侯国如果因为受灾或受战事侵害向天子求救时，便以圭作为信物。六三交身为侯王，所以他拥有圭这个信物。于是他让使者拿着这个信物求救于天子，以解救灾区的民众。

六三：益之用凶事，无咎。有孚中行，告公用圭。
《象传》曰：益用凶事，固有之也。
六三以阴居阳，处《震》之极，是动而求益者也，故曰“益之”。下互《坤》，《坤》为用，为事，为死丧，故曰“用凶事”。《益》在于三，民信素著，不特处常为益，即处变亦为《益》。盖《益》非私己，用适其时，志在拯凶，事得无咎，故曰“无咎”。三动体《家人》，《家人》上爻曰“有孚威如”，《震》为应，诚心相应，有威孚之象。三当内外卦之中，《震》又为行，故曰“有孚中行”。《震》为诸候，又为告，故曰“告公”。《周礼》，“珍圭以征守，以恤凶荒”；毛氏西河云，“凡王者忧凶之礼，出珍圭以致王命，使恤凶之地，或去其征，或弛其政”，此即《益》下之“用凶事”者也。圭为符信，所以示信，以通上下之情也，故曰“告公用圭”。《象传》以“固有之也”释之，谓《益》“用凶事”，在民若第知为益，而不知为凶，以为其事为固有之也。夫《益》而至于“用凶事”，斯真其益之无方矣；。凶事而若“固有之”，愈见民悦之无疆矣。初爻《象传》曰，“下不厚事”，意亦相同。
【占】　问时运：运途多歉，以其素行诚实，人皆信之，可以无咎。
○　问战征：兵本凶事，又陷危地，幸众军同心戮力，得奔告大营，获救出险，无咎。
○　问功名：先苦后甘，先难后获。
○　问营商：谚云“欲求富，走险路”。
○　问家宅：此宅多凶，惟有中行之德，斯能逢凶化吉。
○　问婚姻：恐从丧服中成亲，然无咎也。
○　问讼事：须诉之上官，乃得准信，罢讼。
○　问失物：恐涉词讼。
○　问六甲：生男。
【例】　友人某来，请占气运，筮得《益》之《家人》。
断曰：爻辞曰益用凶事，是能极凶济危，为《益》之至难至急者也。曰“有孚中行，告公用圭”，是必所益之事，得中行之道，可见信于人，即告诸上官而无不允行也。今足下占气运，而得此爻，知足下有过于求益之心，一涉私己，咎有难免，幸而志在救凶，素行中正，又能实心办事，可以无咎。此皆就爻象而论也。近闻足下设立移民会社，于西亚米利加地方，收买土地，创办开垦牧畜之业，使无产之徒，各就其业，爻辞所云“益之用凶事”者，盖指此也。迩来贫民信之，纷纷迁徒出外，即爻辞所谓“有孚中行”也。政府以足下创此拯凶济危之大业，为之赏誉嘉奖，即爻辞所谓“告公用圭”之义也。至四爻曰“从，利用为依迁国”，其辞愈明。五爻曰“有孚惠心”，其德愈新。《象传》曰“大得志也”，正足下得志之时也。
【例】　明治二十五年四月，余就任北海道炭矿铁道会社长，一次巡行铁道矿山，地当严冷，冻雪未消，一时胃寒罹疾，止宿札幌旅店，就札幌病院长诊察，发热超四十度。翌朝约将入院，因之一筮，得《益》之《家人》。
断曰：此卦名曰《益》，《益》之为言增也，于病亦然。爻曰“益之用凶事，”在病恐愈增凶也。至翌日则当四爻，四爻有“利用”“迁国”之辞。
余笃《 易》占，决计带疾发程，遂告病院长，请给药剂，院长止而不听，即夜自小樽搭汽船，翌朝至函馆。忽得札幌来电，报昨夜札幌市中失火，余所止宿旅店，已被回禄，乃知《 易》机所云，有不在病，而在火者，其神妙诚不可测也。时札幌新闻社所论，谓余举动，有预知有火而去者，然余因病而占，就病论病，第知为凶，犹幸无咎，故得力疾而行，并未尝推测火灾，今灾后推绎，乃知变卦为《离》，《离》为火也。

Line-3
Legge: The third line, magnetic, shows increase given to its subject by means of what is evil, so that she shall be led to good, and be without blame. Let her be sincere and pursue the path of the Mean, so shall she secure the recognition of the ruler, like an officer who announces herself to her prince by the symbol of her rank.
Wilhelm/Baynes: One is enriched through unfortunate events. No blame, if you are sincere and walk in the middle, and report with a seal to the prince.
Blofeld: He used an unfortunate means to gain something; but, as he acted in all sincerity, he was not to blame. Walking in the center (of the hall) to report to the Prince, he carried his jade tablet of office. [The additional Chinese commentaries declared that the jade tablet is a symbol of our being able to give an assurance of our faithfulness.]
Liu: He is enriched by unfortunate affairs. No blame, if you are sincere and moderate in your conduct, and report to the officials for the record.
Ritsema/Karcher: Augmenting's availing-of pitfall affairs. Without fault. Possessing conformity, center moving. Notifying the prince, availing-of the scepter.
Shaughnessy: Increase it, using work service; there is no trouble. There is a return in the middle of the ranks reporting to the duke using a tessera.
Cleary (1): Using unfortunate events to gain increase is blameless. Acting in a moderate, balanced way with sincerity and truthfulness, public announcement uses the imperial seal.
Cleary (2): Enhancement through unfortunate events is blameless. Sincere and balanced in action, one presents impartial use of authority.
Wu: He experiences increasing misfortune, but this is blameless. He proceeds with confidence and reports to his prince by holding a tablet in his hands.

COMMENTARY
Confucius/Legge: Increase is given by means of what is evil and difficult, as she has in herself the qualities called forth. Wilhelm/Baynes: This is something that certainly is one's due. Blofeld: His gaining something by an unfortunate means may lead to the supposition that such means are a matter of course. Ritsema/Karcher: Firmly possessing it indeed. Cleary (2): There has always been such a thing as enhancement through unfortunate events. [If one can believe that misfortune is beneficial, then it is no longer unfortunate.] Wu: “He experiences increasing misfortune,” because of his position, not his doing.
Legge: Line three is magnetic, neither central nor in her correct position. It would seem therefore that she should have no increase given to her. But it is the time for giving increase, and the idea of her receiving it by means of evil things is put into the line. That such things serve for reproof and correction is well known to Chinese moralists. But the paragraph goes on also to caution and admonish. There is a soul of good even in those who seem only evil, and adversity may quicken it.
NOTES AND PARAPHRASES
Siu: Even unfortunate events accrue to the good of the man. Pursued with reasonableness and sincerity, they exert beneficial influence, as if officially sanctioned.
Wing: You may find that you are going to Benefit from what might be considered unfortunate circumstances. If you hold to your principles, nevertheless, you can avoid reproach.
Editor: Every translation of the Confucian commentary says something distinctly different in the English language. When this happens it is a fair assumption that the original is ambiguous as well. My experience with the line prefers Wilhelm’s version of line and commentary. Psychologically interpreted, since the idea of "No blame" applies, we can assume that a painful but necessary transformation is in progress. This may be taking place on unconscious levels of the psyche. Life on earth is tough. Of that there is no doubt, but esoteric tradition says, that under these harsh conditions of maximum physical constraint, many things can be quickly acquired, that are not possible in the upper worlds. The pleasure and pain of the body are the vital teaching situation of the psyche. Illness, love, even war, may be important demonstrations to the non- sensual psyche, of laws it has to respect, both below and above.
Z.B.S. Halevi -- Adam and the Kabbalistic Tree
A. "Through adversity we acquire strength."

B. Growing pains.

周易第四十二卦九四爻详解详解
六四爻辞
六四。中行，告公从。利用为依迁国。
象曰：告公从，以益志也。
白话文解释
六四：中衍向周公报告了处理殷室遗民之事，周公听从了，顺利地将殷商遗民分封给各封国。
《象辞》说：周公听从了王命，说明君臣上下团结更加巩固。

北宋易学家邵雍解
平：得此爻者，或会迁居，或有修造，诉者利，官者伸。做官的会被领导委以重任。

台湾国学大儒傅佩荣解
时运：眼前有难，暂避为宜。
财运：改迁他处，另开店面。
家宅：最好迁移；另找媒人。
身体：外地就医。

六四变卦

  六四爻动变得周易第25卦：天雷无妄。这个卦是异卦（下震上乾）相叠。乾为天为刚为健；震为雷为刚为动。动而健，刚阳盛，人心振奋，必有所得，但唯循纯正，不可妄行。无妄必有获，必可致福。

九四爻的哲学含义

益卦第四爻，爻辞：六四：中行告公从，利用为依迁国。爻辞释义
六四这一爻，表现了坚守中庸之道的特点，它的正应是初九，初九在下卦震，震为诸侯，称公；六四在上卦巽，巽为随从，合之则是“告公从”，意思就是告之王公并且跟从。
《象》中这样解释本爻：“告公从”，以益志也。这里指出：“有事求告于王公的话，王公会很乐意地答应”并不是由于别的原因，完全是甘愿自我减损而使天下大众受益的志向感动了王公贵人。
占得此爻者，当你决定做一些重大的转变，比如改变投资策略或转变投资方向，应事先征得上级和同事的同意。你的事业在当地可能遇到了瓶颈，骑虎难下，你想把事业迁到外地去，或迁到外国，这需要征得上级的同意和协助才行。若是想改行或是跳槽，应该和家里人商量一下，这样你的主张才能顺利进行。
六四：中行，告公从。利用为依迁国。
象曰：告公从，以益定也。
经文意思是：行中庸之道，告诉王公的随从。利于依附强大的邦国而进行迁都。
象辞意思是告诉王公的随从，以增强众人的意志。
六四爻下互卦坤卦的上爻，又是上互卦艮卦的中爻，同时也是益卦上卦的下爻，并且与下卦震相临，综合这些卦象，可以看出六四所居之地是旱涝不断的灾区，这个环境不好，怎么办？只有迁都了。将国都迁到离天子的都城较近的地方，一旦本国发生灾荒，则可以迅速求救于天子的帮助。所以六四是想通过易地而受益。

六四：中行，告公从，利用为依迁国。
《象传》曰：告公从，以益志也。
四居《巽》之始，与初相应，与三相比。初曰“利用”，故四亦曰“利用”；初曰“为大作”，四之“迁国”，即“大作”之事也。三曰“中行”，曰“告公”，故四亦曰“中行告公”，三四皆当内外卦之中，故皆为中行。“告”，指三，“公”，指四，以四为《益》主爻，三欲益下，恐四阻之，是以告于四也。“公从”者，四从之也，上互《艮》，《艮》为社稷，下互《坤》，《坤》为国邑，《震》为奔走，《巽》为进退，皆有迁之象，故曰“迁国”。卦体本为《乾》《坤》《否》，《否》五爻曰，“其亡其亡，系于苞桑”，有国难之忧焉；《否》《象传》曰“俭德辟难”，有遁避之意焉；《否》变而为《益》，故利用迁国。《左传》隐公五年，《传》曰“我国之东迁，晋郑焉依？”盘庚曰：“视民利用迁”，皆以迁为益者也。《象传》以“益志”释之，谓四从而迁之，四之志，惟在《益》下也。按《震》为东方，《巽》为东南，《易》当殷周之际，“迁国”者，指太公迁歧而言，岐属殷西南，为《坤》方，是明证也。
【占】　问时运：目下有难，宜择善地暂避。
○　问战征：宜退兵移营，急请救援。
○　问营商：宜禀告店主，改迁别地，另开市面。
○　问家宅：宜迁居。
○　问功名：不成，须改就别业。
○　问婚姻：须别寻媒妁。
○　问失物：不得。
○　问六甲：生女。
【例】　友人来请占某贵显气运，筮得《益》之《无妄》。
断曰：卦象为损上益下，爻象为动众迁国，某贵显身任当道，为国为民，正合此象。我国寰海平定，固无盘庚迁殷，太公迁岐之事，惟近来为开拓北海道地面，使内民移住。天皇陛下议就北海道建筑行宫，为避暑计，爻辞所云利用迁国，意者其在此乎？且闻移民之议，某贵显实主其事，爻所云“中行告公”，谓某贵显秉中行之德，创利用之谋，进告于天皇，得以允从而行也。此为国家开化之盛业，即可卜贵显运命之盛行也已。
友人大喜曰：爻辞精切的当，诚吉事之占也，当速回告某贵显。匆匆辞去。

Line-4
Legge: The fourth line, magnetic, shows its subject pursuing the due course. Her advice to her prince is followed. She can with advantage be relied on in such a movement as that of removing the capital.
Wilhelm/Baynes: If you walk in the middle and report to the prince, he will follow. It furthers one to be used in the removal of the capital.
Blofeld: He walked up the center of the hall and informed the Prince of his fealty. It is favorable to be entrusted with the task of removing the capital.
Liu: If you are moderate in your conduct, people will follow you. It is beneficial to be dependent or move to a new place.
Ritsema/Karcher: Center moving. Notifying the prince, adhering. Harvesting: availing-of activating depending-on shifting the city.
Shaughnessy: In the middle of the ranks reporting to the duke to follow; beneficial herewith to make a family and to transfer the state.
Cleary (1): When balanced action is openly expressed, the public follows. It is beneficial to use a support to move the nation.
Cleary (2): Balanced action openly expressed is followed impartially. It is beneficial to use this as a basis to move the center of operations.
Wu: When his approach is central, the prince will value his counsel. It will be beneficial to counsel the prince on relocating the capital.
COMMENTARY
Confucius/Legge: Her only object is the increase of the general good.
Wilhelm/Baynes: "If you report to the prince, he will follow," because his purposes are thereby increased. Blofeld: He reported his fealty so as to be of use in carrying out the Prince's will. Ritsema/Karcher: Using Augmenting purpose indeed. Cleary (2): Open expression of impartial following is because of the beneficial aim. Wu: his goal is to benefit the state.
Legge: Line four is the place of the minister -- next to the ruler. She is magnetic, but her position is appropriate, and since she follows the due course, her ruler listens to her and even supports the most critical movements. Changing the

capital from place to place was frequent in feudal China. That of Shang, which preceded Chou, was changed five times.
NOTES AND PARAPHRASES
Siu: As the mediator between the prince and his followers, the man renders proper advice on the distribution of benefits. If he does not retain portions for selfish purposes and follows a moderate course, he will retain the confidence of all for executing critical projects.
Wing: You have the opportunity to act as a mediator between someone in a higher position than yourself and those below you, whom you represent. If you express yourself in a reasonable manner and make Benefit to all concerned the first priority of your interests, your advice will be followed. This influential position can have far-reaching effects.
Editor: This is an image of trustworthiness. All the translators except Legge emphasize the idea of moderation, or "walking in the middle." Wilhelm and Liu also make it a conditional statement: “If” you follow the middle way, etc. The ego has both to exert and to restrain its power drive, not only in respect to inner and outer entities but in respect also to its own position and needs as conscious center. This means that the function of the ego is not only one of controlling but of balancing and directing...It has the task of emotional integration of experience, that is, of adaptation to the inner world by realizing itself in relation to the Self, to the total functioning authority.
E.C. Whitmont -- The Symbolic Quest
A. Balanced devotion to the Work will ensure the reciprocity of inner forces. A new seat of power may thus be created within the psyche.

周易第四十二卦九五爻详解详解
九五爻辞
九五。有孚惠心，勿问元吉。有孚惠我德。
象曰：有孚惠心，勿问之矣。惠我德，大得志也。
白话文解释
九五：捕获了很多俘虏，安抚他们，不必追究，大吉大利。这些俘虏，将感戴我的恩德。
《象辞》说：捕获了很多俘虏，安抚他们，不要追究他们的责任，使他们感戴我的恩德，说明这样可以笼络人心。

北宋易学家邵雍解
吉：得此爻者，谋望称意，事多顺利。做官的会遇到明主，仕途顺利。

台湾国学大儒傅佩荣解
时运：存心仁厚，实至名归。
财运：兼顾道义，利益长久。
家宅：善人之居；非亲即友。
身体：保养得宜。

九五变卦

  九五爻动变得周易第27卦：山雷颐。这个卦是异卦（下震上艮）相叠。震为雷，艮为山。山在上而雷在下，外实内虚。春暖万物养育，依时养贤育民。阳实阴虚，实者养人，虚者为人养。自食其力。

九五爻的哲学含义

益卦第五爻，爻辞：九五：有孚惠心，勿问元吉：有孚惠我德。爻辞释义
孚：指诚信。惠心：施惠于人之心。惠我德：意思是回报我的恩德。
本爻的意思是：胸怀诚信仁爱之心，不用占问就知道很吉祥，天下人定将以仁爱之心回报我的仁爱之德。
在益卦之中，九五居中守正，又有六二正应，志在造福百姓。九五又在离卦的上位，离为龟，可占卜，但是此事不必占问也“元吉”。
《象》中这样分析本爻：“有孚惠心”，勿问之矣；惠我德，大得志也。这里指出：“胸怀诚信仁爱之心”，九五居君主之位，其能够做到这样确实难能可贵，根本用不着占卦问卜，吉祥如意将永运伴随着他；天下人都虔诚地感激他的大恩大德，这种万民归心的盛况，使他自行减损造福大众的心志得到了极大的满足。
人对你的信任与爱戴，当然，这是你平日里胸怀诚信、乐于助人、具有仁德之心所致，这是你通过慷慨助人的善举换来的。
九五：有孚惠心，勿问元吉。有孚惠我德。
象曰：有孚惠心，勿问之矣。惠我德，大得志也。
经文意思是有诚信惠心，不用问就知是大吉利，有诚信惠心于我的恩德。
象辞意思是：有诚信惠心，是用不着问的。（天下人）报答我的德行，可以达到更大的发展。

九五：有孚惠心，勿问元吉。有孚惠我德。
《象传》曰：有孚惠心，勿问之矣。惠我德，太得志也。
五爻刚健中正，得位居尊，为《益》之主。以惠为益，其益越大，以心行惠，其惠愈宏，是以实心行实惠，心无尽，惠亦无尽，故谓“有孚惠心”。自初爻以来，凡巡狩、祭告、赈灾、迁国，无一非惠民之事，即无一非惠民之心，所谓“乾元以美利利天下”者，即此心也。事之《益》，其吉待问，心之惠，其吉不待问矣，故谓之“勿问元吉”。信惠之施于下者，在我为心，下之受此信惠者，目之为德；九五得《坤》气，《坤》为我，故谓之“有孚惠我德”。“问”，问卜也，古者举大事，必卜之，以决吉凶。以惠行政，勿疑何卜？“元吉”，即从初爻“元吉，无咎”来，上以孚惠下，下即以孚德上，下上交孚，上益下而上亦受其益也。《象传》以“大得志”释之，谓本此惠心，行此惠政，天下皆受我德惠，而中心诚服，正可得志而有为也，故曰“大得志也”。
【占】　问时运：“心好无歹运”，以仁存心，事无不吉，不待问也。
○　问营商：以义为利，诚实相交，利益与共，以此为商，利益广矣。
○　问功名：实至名归，大吉。
○　问战征：罚必信，赏必公，战无不克，大吉。
○　问家宅：此为仁里德门，勿问而知为善人之室也，大吉。
○　问婚姻：非亲即友，必是旧交，“勿问元吉”。
○　问六甲：生女。
【例】　友人某来曰：欲以某氏子为养嗣，占前途吉凶。筮得《益》之《颐》。
断曰：九五《坎》爻，《坎》为孚，为心，为美，亦为后，故爻辞曰“有孚惠心”。美，即吉也，为后者，适合足下养嗣之占也。卦以损上益下为《益》，就嗣论，《益》在损父益子。“有孚惠心”，是父以诚实之心，授惠于子，子必乐为其子，不待问而知其吉也。子既受父之惠，当必有以报父之德，将承父之业，继父之绪，必兴父之宗，故曰“有孚惠我德”。《诗》所云“为他人子，为他人子”，可不必咏也。
【例】　明治二十八年，占我国与清国交际，筮得《益》之《颐》。
断曰：此卦内卦为雷，其性动，外卦为风，其性顺；内卦属我，外卦属清，即可见两国之动静矣。卦名曰《益》，知两国必互受其益。爻居九五，应在六二，二内，五外，亦当以二属我，以五属清。二爻曰：“或益之十朋之龟，弗克违，永贞吉”，在我国得此十朋之益者，即清之偿款是也。“永贞吉”者，谓其吉不徒在一时也。五爻曰，“有孚惠心，勿问元吉。有孚惠我德”，谓清与我国，从此议和以后，不问而知其元吉。论欧洲各国，虎视耽耽，惟图损清而益己，或侵其地，或夺其利。在清固守旧政，不知改图，其为外邦所损削者，亦不知凡几矣。而我与清幅员相邻，当思有利共享，有益共受，以共保此东海之国也。《象传》曰，“大得志也”，不为欧西各国所轻视也。

Line-5
Legge: The fifth line, dynamic, shows its subject with sincere heart seeking to benefit all below. There need be no question about it; the result will be great good fortune. All below will with sincere heart acknowledge his goodness.
Wilhelm/Baynes: If in truth you have a kind heart, ask not. Supreme good fortune. Truly, kindness will be recognized as your virtue.
Blofeld: Be confident (or sincere) and kind, but refrain from asking questions and you will enjoy sublime good fortune. Faithfulness (or sincerity) and confidence are virtues proper to us.

Liu: If you are sincere and benevolent in your heart, without consulting, there will be great good fortune. People will trust your benevolent character.
Ritsema/Karcher: Possessing conformity, a benevolent heart. No question, Spring significant. Possessing conformity, benevolence: my 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.]
Shaughnessy: There is a return with a kind heart; do not question it; prime auspiciousness. There is a return that treats kindly my virtue.
Cleary (1): When there is truthfulness and a benevolent heart, there is no need to ask – it is very auspicious. Truthfulness and benevolence are charismatic qualities in oneself.
Cleary (2): There is sincerity to benefit the mind. Do not ask – it is very auspicious. There is sincerity granting one’s rewards.
Wu: Having confidence in his people and being benevolent-hearted, he enjoys great auspiciousness without asking for it. His people return his kindly virtue by placing their confidence in him.
COMMENTARY
Confucius/Legge: He gets what he desires on a great scale. Wilhelm/
Baynes: You have attained your purpose completely. Blofeld: The whole of this passage presages the fulfillment of what is willed. Ritsema/Karcher: Actually no questioning it. The great acquiring purpose indeed. Cleary (2): Do not question it. Great achievement of what is intended. Wu: He asks no questions. His goal is amply realized.
Legge: Line five is dynamic, in its fitting position, and central. It is the seat of the ruler, who has his proper correlate in line two. Everything good, according to the conditions of the hexagram, may be said of him.
NOTES AND PARAPHRASES
Siu: Without asking for recognition and gratitude, the man in a high position benefits those below. He acts from the inner necessity of acknowledged goodness.
Wing: A true kindness on your part, something you did or will do without thought of your own gain, will bring you recognition.
Editor: The image suggests a cornucopia of power flowing to meet that which is receptive to it. If this is the only changing line the new hexagram becomes number twenty-seven, Nourishment. Literally: “Increase brings about

Nourishment.” Sincere: Heartfelt, true. Heart: Center, core, source. All below: Unconscious complexes, components of the psyche, etc. Jung uses the term Self to represent the center of psychic awareness that transcends ego consciousness and includes in its scope all the vast reaches of the psyche that are ordinarily unconscious; it therefore is not merely a personal consciousness but a nonpersonal one as well. Achievement of this level has been regarded by most of the great religions of the world as the supreme goal. It is expressed in such terms as “finding the God within." For the Self, the center of this new kind of consciousness is felt to be distinct from the ego and to possess an absolute authority within the psyche. It speaks with a voice of command exerting a power over the individual as great as that of the instincts.
M.E. Harding -- Psychic Energy
A. The image suggests the Self bringing increase to its satellites.

周易第四十二卦上九爻详解详解
上九爻辞
上九。莫益之，或击之，立心勿恒，凶。
象曰：莫益之，偏辞也。或击之，自外来也。
白话文解释
上九：没有人帮助他，还有人攻击他。在这种情况下，立志不坚定，就要坏事。
《象辞》说：没有人帮助他，这是周遍之辞，表示根本没有相助者。有人攻击他，说明这攻击来自外部。

北宋易学家邵雍解
凶：得此爻者，贪图名利，或有意外之祸，刑克损伤之灾。做官的因为贪求名位，或被贬职。

台湾国学大儒傅佩荣解
时运：贪求名位，意外之祸。
财运：专求己利，必生争端。
家宅：不可久居；不易偕老。
身体：无恒之凶。

上九变卦

  上九爻动变得周易第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。

上九爻的哲学含义

 益卦第六爻，爻辞：上九：莫益之，或击之；立心勿恒，凶。爻辞释义
立心：树立利民之心。勿恒：不稳定。
本爻辞的意思是：没有人来增益他，却有人来攻击他；所立定的心思不能持之以恒，必然会有凶险临头。
从卦象上看，上九这一爻居益卦的顶端，益卦的宗旨是“损上益下”，但是上九却没有做到这一点，所以为“凶”。
《象》中这样解释本爻：“莫益之”，偏辞也；“或击之”，自外来也。这里指出：“没有人来增益他”，是因为背离了益卦损己益人的宗旨，由损上益下变为损下益上，必然遭到世人的唾弃，他要求受益的呼声就只能是一厢情愿之辞；“却有人来攻击他”，因为他凌驾于君王之上，位置不当，而且贪图受益，搞得天怒人怨，遭到外来的攻击也就毫不奇怪。
《系辞下》关于本爻，有这样一段评论：“君子安其身而后动，易其心而后语，定其交而后求。君子修此三者，故全也。危以动，则民不与也；惧以语，则民不应也；无交而求，则民不与也；莫之与，则伤之者至矣。《易》曰：‘莫益之，或击之，立心勿恒，凶。，”有道德的人，先使自己本身安定，然后才去行动；先使自己心平气和，然后才开口说话；需要别人帮助，则须先去交往，等建立起感情以后才能提出自己的要求。先确定自己的志向，然后再去按照这个志向做。没有长期照顾百姓，没有用心帮助别人，最后怎么会有别人来拥戴你呢？占得此爻者，处于众叛亲离之中，这是因为自己平常只知道挣钱，只为自己利益着想，没有去帮助过别人。而且在做事时，主意不定，经常变来变去，别人也不愿跟你做事了。在这方面，一定要立刻改正，预取先予，平常要注意维持人际关系，注意感情和人脉上的投资，做事要有主见，不要犹豫不定，这样才会改变局势。

上九：莫益之，或击之。立心勿恒，凶。
《象传》曰：莫益之，偏辞也。或击之，自外来也。
上九，阳刚居外卦之极，是求益而过甚者也，太过则变，变则不为益而为击矣。圣人观象设卦，以“损上益下”为《益》，其心本偏在厚下，至上九，为上之益下者已多，转而责下之益上，非待“莫益之，”夫且“或击之”。“或”者众而未定之辞。上动体为《屯》，“屯其膏”，即“莫益之”之谓也；反卦《损》，《损》上为《艮》，《艮》为手，故称“击”也。《巽》为进退，为不果，是无《恒》也；上动为《坎》；《坎》为心，本以《益》下之心， 易而为《益》上之心，是无《恒》也。旁通为《恒》，《恒》上曰“振恒，凶”，振恒致败于垂成，无《恒》不可以持久，故皆凶也。《象传》所云“偏辞”者，谓其心之偏而不公也。“外来”者，谓其击之出于意外也。
【占】　问时运：好运已退，贪心过甚，防有意外之祸。
○　问战征：不待添兵加饷，即可进击。
○　问营商：专求利己，所谓不夺不厌，必启争端，凶。
○　问功名：夺人之功以为名，其名必不久也，凶。
○　问家宅：此宅地位太高，有害无利，不可久居。
○　问婚姻：恐不能偕老。
○　问讼事：讼事无恒，转凶为吉。
○　问行人：防中途有盗劫之患，凶。
○　问失物：或已打破，不可得也。
○　问六甲：生女。
【例】　友人某来，请占气运，筮得《益》之《屯》。
断曰：卦名曰《益》，本有大得利益之象。今占得上爻，上爻居《益》之极，物极则变，恐非特无益，且有损伤之患。爻辞曰“莫益之”，是无益也；曰“或击之”，是被伤也；曰“立心无恒”，谓人心不测，反手为雨，覆手心云，防有意外之变也；终之曰“凶”，明言其占之不吉也。爻象如是，足下当有戒焉。
友人闻之，颇为心忧。后据所闻，此友一日至某家，商借千金，适某家藏金无为多，仅借得五百元，怀之而归。途过某友家，告以其故，曰今因商要用款，约需千元，顷向某氏，货得其半，复欲向君假取，以足其数。此友即以囊乏余金婉辞，不知此友近遭破落，知其携有巨金，忽生不良，伺其归途，乘间袭击，夺其金而去，某氏失金，又被重伤。日后此友就缚，始知夺金者，即为此友，倍感《易》理先示其兆也。
【例】　明治二十六年某月，受亲友雨宫敬次郎之嘱，占银货涨落之结局，筮得《益》之《屯》。
断曰：此卦下卦为《震》，《震》为玄黄，上卦为《巽》，《巽》为白色，白色银，黄色金也。卦象《巽》上《震》下，是为银高金落，可知银之出产，多量于金也。爻辞曰：“莫益之，或击之。立心勿恒，凶。”“莫益之”者，为价不再涨；“或击之”者，谓价必损减“或”者，将然之辞；“勿恒”者，谓时价无定也。上爻变而为《屯》，《屯》者，难也。银货下落，市面皆受困难，必待出《益》入夬，夬者决也，将决去其弊，使银货时价，再得复旧也。若第以纸币充行，恐未可永久继续也。

Line-6
Legge: The sixth line, dynamic, shows us one to whose increase none will contribute, while many will seek to assail him. He observes no regular rule in the ordering of his heart. There will be evil.
Wilhelm/Baynes: He brings increase to no one. Indeed, someone even strikes him. He does not keep his heart constantly steady. Misfortune.
Blofeld: He did not attempt to benefit them and someone struck him for his
inconstancy of heart -- misfortune!
Liu: He benefits no one. Someone will attack him. His mind is not consistent. Misfortune.
Ritsema/Karcher: Absolutely-no Augmenting it. Maybe smiting it. Establishing the heart, no persevering. Pitfall.
Shaughnessy: No one increases it, someone hits it; establishing the heart but not making it constant; inauspicious.
Cleary (1): Don’t increase here, or you may be attacked. If determination is inconsistent, that brings misfortune.
Cleary (2): None benefit one here; they may attack one. Do not persist in this attitude, for that would lead to misfortune.
Wu: People do not add to his coffer. They may even assail him. He sets no consistent course of action. Foreboding.

COMMENTARY
Confucius/Legge: To his increase none will contribute -- this expresses but half the result. They will come from beyond his immediate circle to assail him.
Wilhelm/Baynes: This is a saying that pictures one-sidedness. This comes from without. Blofeld: He not benefiting them indicates prejudice: his being struck presages that we incur the wrath of people outside our own circle.
Ritsema/Karcher: One-sided evidence indeed. Originating-from outside, coming indeed. Cleary (2): “None benefit one here” expresses partiality; “They may attack one” refers to what comes from without. Wu: “People do not add to his coffer.” This is a one-sided statement. “They may even assail him,” because he alienates them.
The Master said: "The superior man in a high place composes himself before he tries to move others; makes his mind restful and easy before he speaks; settles the principles of his intercourse with others before he seeks anything from them. The superior man cultivates these three things, and so is complete. If he tries to move others while he is himself in a state of apprehension, the people will not respond to him; if without certain principles of intercommunication, he issues his requests, the people will not grant them. When there are none to accord with him, those who work to injure him will make their appearance. As is said in the I Ching, `We see one to whose advantage none will contribute, while some will seek to assail him. He observes no regular rule in the ordering of his heart: there will be evil.'"
Legge: Line six is dynamic, but it should be magnetic. At the top of the figure he will only concentrate his powers for his own advantage, and not think of benefiting those below him. The repulsive power of selfishness is exhibited, and the consequences will be as described. Contrast this with line two where the attractive power of benevolence is shown: in both cases forces come from "beyond" to do either benefit or harm.
NOTES AND PARAPHRASES
Siu: The man in a high position fails to bring benefits to those below. They, in turn, assail his reputation and do not support him. He does not think before speaking and does not decide the principles that govern his relationships before he sets forth.
Wing: While you seem to have the means to Benefit others, you actually do not. This is not in accord with the demands of the time. You will lose your position of influence and become open to attack. This is unfortunate indeed.
Editor: Wilhelm renders Legge's "half the result" in the first sentence of the
Confucian commentary as "one-sidedness" -- an image more expressive of the idea of selfishness. To "observe no regular rule in the ordering of the heart”

suggests inconstancy and vacillation. Perhaps selfish motives have overwhelmed the ego's devotion to the Work. Selfishness is an imbalanced state where energy is appropriated by a part at the expense of the whole. Negative results are inevitable because the forces involved must seek equilibrium, and the stress of the imbalance is released in a violent reaction. Emotion is not an activity of the ego but, when uncontrolled, is something that happens to it. Affects occur usually where adaptation is weakest, and at the same time they reveal the reason for its weakness, namely a certain degree of inferiority and the existence of a lower level of personality. On this lower level with its uncontrolled or scarcely controlled emotions one behaves more or less like a primitive, who is not only the passive victim of his affects but also singularly incapable of moral judgment.
Jung -- Aion
A. Vacillation of will invites rebellion of unconscious forces.
B. A warped sense of priorities leaves the Work vulnerable to a setback.
C. Self-centeredness invites defensive or hostile responses.
February 28, 2001, 4/25/06