Hexagram 15 · 地山谦

谦卦原文
谦。亨，君子有终。

象曰：地中有山，谦。君子以裒多益寡，称物平施。

白话文解释
谦卦：通泰。筮遇此卦，君子将有所成就。
《象辞》说：本卦外卦为坤为地，内卦为艮为山，地中有山，内高外卑，居高不傲，这是谦卦的卦象。君子观此卦象，以谦让为怀，裁取多余昀，增益缺乏的，衡量财物的多寡而公平施予。
《断易天机》解
谦卦坤上艮下，为兑宫五世卦。谦为谦逊，内卦艮和外卦坤都是谦虚之象，所以为吉利之卦。

北宋易学家邵雍解
谦和忍让，尊人自卑；利用谦虚，万事可达。
得此卦者，吉利平安，步步高升。谦虚忍让者前途大好，骄横者必招败。谦受益，满招损。

台湾国学大儒傅佩荣解
时运：眼前平顺，步步高升。
财运：物价合理，利益保障。
家宅：近山之居，合家平安。
身体：内郁之症，放宽心胸。

传统解卦
这个卦是异卦（下艮上坤）相叠，艮为山，坤为地。地面有山，地卑（低）而山高，是为内高外低，比喻功高不自居，名高不自誉，位高不自傲。这就是谦。
大象：山应在地面上，而今在地下，代表谦逊之德。
运势：吉利平安，前途无限，但必须去除骄横之气。
事业：尚未被人器重，但因品德高尚，终会为人发现。自己不必有意表现，尤其不可放弃谦虚的美德，埋头苦干，一定会得到他人的帮助，在事业上大有作为。
经商：较为顺利，但不会获暴利，须逐步积累，故应极其小心谨慎，诚心与他人合作，遵守商业道德，通过自己的勤劳努力，取得商业的发展。
求名：天资聪明，但因性格不善于表现自己，起初往往被埋没，自己只要不灰心，继续努力钻研业务，保持谦逊好学精神，更大的成功正在未来。
婚恋：美满的婚姻应由双方共同去努力争取。否则，恋爱不成功，家庭不能和睦。
决策：具有内高外低的谦虚美德，善于团结他人，也能得到别人的帮助，事业很顺利，遇到困难，很快可以化险为夷，有惊无险。由于能够认真吸取别人的长处，进步很快，会畅通无阻，但需要特别注意学业、德业和修养。

第十五卦的哲学含义

火天大有这一卦，从以下方面的含意而得其名：乾刚健，离光明，以刚健的行为，朝着光明的方向去奋斗，成功就大有希望，就会有所得。乾刚健，为内卦，
说明美在内心；离光明，为外卦，说明体现在外部的手段光明磊落。具备这种表里一致的美德，才是真正的大有。
火天大有卦位于同人卦之后，《序卦》中这样解释道：“与人同者，物必归焉，故受之以大有。”寻找到志同道合的人，大家齐心协力做事，物产自然丰富起来，所以接下来就是大有了。
《象》曰：火在天上，“大有”；君子以遏恶扬善，顺天休命。
大有卦的卦象是上卦为离为火，下卦为乾为天，火着到了天上便是大有卦的卦象。俗话说“众人拾柴火焰高”，大家围在一个火堆旁构成同人卦，可是众人聚在一起每个人给火堆添一把柴便可以让火焰烧到天上去，可见众人团结起来才会有更大的力量，才会有更大的收获。另外，离为日，乾为天，大有卦的卦象还有明日中天的形象。中午的太阳是最亮的，最热的，所以古代常以日中表示事物的鼎盛时期。

15.地山谦(䷎)-高岛易断
“谦”字本从
，谓心所念，常收敛向在氐下也。取心念常在下，而不自满亢，故屈己下物曰“谦”，贬己从人亦曰“谦”。《子夏传》作嗛，嗛与“谦”同。此卦《 艮》下《坤》上，是即山在地下之象。或曰：山各有脉，其形起于地上，其根发于地下，故山从地而上。盖山本高也，伏于地下，而不自以为高，是为谦之义也。遂以《谦》为卦名。《序卦》曰，“有大者不可盈，故受之以谦。”此《谦》之所以次乎《大有》也。
谦：亨，君子有终。
▲　篆书谦
《谦》者，卑退为义，屈己下物也。止内而顺外，《谦》之意也；屈高而居卑，《谦》之象也。守之以虚，行之以逊，故亨也。小人亡而为有，约而为泰，是自满也，满者故难保其终；君子则尊而能卑，高而能下，心愈小而道愈宏，志弥显。《坤》曰“大终”，艮曰“厚终”，故曰“君子有终”。今文曰终下当有吉字，盖本刘向《说苑》。《彖》辞曰“君子有终”，亦不言吉。盖不言吉，而吉自在也。
《 彖传》曰：谦亨。天道下济而光明，地道卑而上行。天道亏盈而益谦，地道变盈而流谦，鬼神害盈而福谦，人道恶盈而好谦。谦尊而光，卑而不可逾，君子之终也。
此卦下艮为山，上坤为地。山本在上，退而居于地下，如人去高位而降下位，能以谦退而居下也，故名此卦曰《谦》。“济”，助也。天道高明，其气下降而助乎地；地道卑俯，其气上腾而交乎天，是天地自然之道也。“天道下济”，“地道卑”，所以成谦也；天气光明，地气上行，所以为亨也。“盈”者“谦”之反，所谓谦受益，满招损，满则盈也。天之“亏盈”者，日月晦明是也；地之“变盈”者，山川河岳是也；鬼神之“害盈”者，奸雄末路，每为鬼神挪揄；人道之“恶盈”者，暴富起家，多为群情怨府。盖“亏”、“变”、“害”、“恶”，自从“益”、“流”、“福”、“好”中而出，循环自然，毫无偏私。谦则不自尊，而人愈尊之，故其道光也；卑则不自高，而其道弥高，故“不可逾”也。君子戒其盈而守其谦，体造化之功，察阴阳之理，万事咸亨，而终身可行，此所以为君子之终也。
以此卦拟人事，有谦逊卑退之义，为德之基也，即礼义所由生也，惟君子能之。若小人有位而自恃其显，有才而自夸其能，有功而自矜其劳，视人之有位有才有功者，则嫉妒之，谗毁之，惟期其颠覆倾败而后快，绝无相扶相助之情，偏多相轧相倾之意，何怪夫吉凶利害之相寻于无穷也哉？鲜克有终，此小人之所以为小人也。君子守谦逊退让之道，其心愈小，其德愈光，其志益虚，其道益高，人虽欲逾之，而卒不可逾也，故曰“谦亨，君子有终”。夫天下之事，始而亨者，十得八九，终而亨者，十不过一二而已，是终之难也，故其终为“君子之终”也。
以此卦拟国家，上卦者地也，下卦者山也，即以山之高，入于地中之象，是《谦》之义也。六五之君，虚己礼贤，不敢自作威福，一以委任臣邻，或用其“吉”以济险，或善其“鸣”以作乐，或取其“撝”以制礼，或尚其“劳”以兴师。有文德，又有武功，愈卑下，乃愈高大。尧之克明克兴，舜之舍己从人，禹之拜昌言，所谓恭己无为而天下治者也，其皆同行《谦》之道者乎？后世不察，君耽暴慢，臣溺骄盈，擅权而虐下，窃位而蔽贤，品尊而德《益》晦，名高而行益污，君不能终其位，臣不能终其禄，凶莫大焉。无他，在不知持《谦》之道也，故《 易》惟《谦》一卦，六爻皆吉，反此则凶，《易》之垂诫深远矣！
通观此卦，《谦》者兼也，卑而能尊，故曰兼。六爻之象，下《 艮》上《坤》，《艮》止《坤》顺，能止而不上，所以“谦”也。夫造化之理，不足者常益，有余者常损。君子以不足留有余，以有余待不足，故有余者终不至过盈，不足者终不至大损。此两兼之道，称平之权也。诸卦以第三爻为凶地，惟《谦》能保终；诸卦以第五爻为尊也，惟《谦》独用武。盖以《谦》为主，则卑者尊；以无为盈，则高者危；以平为福，则盈者留，是“裒多益寡”之理也。下卦三爻，皆吉而无凶，上卦三爻，皆利而无害。为君而利，为臣面亦利；处常而吉，涉险而亦吉；平治利，即勘乱而亦利。爻象初六《谦》之始，“卑以自牧．也”。六二《谦》之中，积中以发也。九三《谦》之至，以功下人也。六四《谦》之过，不失其则也。六五《谦》之尊，以武服柔也。上六《谦》之极，反而自治也。盖自初至三，自谦而进之；自四至上，自谦而反之。进至三而止，能济险，能扬善，能立功，一以谦行之，有以触退之象；反至六而止，能顺则能服人，能克己，自上反下之象。盖其谦也，非以不足而谦，正以有余而用谦也。故君子之谦，非委靡也，器大而识远，基厚而养定。震世之事功，处之以虚怀，及其当大任，决大疑，勘大乱，翦大恶，世之退诿所不敢任者，君子未常不兼任之也。有可为之才，而不敢为，象山之止，不得不为而后为，象地之顺，谓之“君子有终”也。
《大象》曰：地中有山，谦，君子以裒多益寡，称物平施。
山本高耸地上，今入地中，有谦退在下之义，故曰”“地中有山，谦”。夫地至卑也，百步而上丘陵，人以为高，此飓尺之见而已。四隅八极，相距万里，高山峻坂，不知其几也。千仞之山，自百里之外而视之，已没而为平地，岂其山之不高哉？以地之能谦也。盖上卦居夫多，多则裒，下卦居夫寡，寡则益，圣人设象，最有深意。君子见此象，称量品物，宜酌量贫富，使人各得其平，《谦》之道在此，谓之“裒多益寡，称物平施”。
【占】　问时运：目下平顺，有步步渐高之象。
○　问商业：物价均平，利益顺适，此业可保永远。
○　问家宅：此宅想近山麓，家道平顺，大利。
○　问战征：营屯宜近山，须整齐队伍，严明赏罚。至五爻进师，六爻可以攻取城邑，大胜。
○　问讼事：宜平和，不宜纷争。
○　问疾病：是内郁之症，宜宽怀调治。
○　问行人：舟行而归，吉。
○　问失物：须于积土中寻见。
○　问年成：风雨调顺，在不丰不歉之间，平平。

Judgment
Legge: Temperance indicates successful progress. Temperance brings a good issue to the superior man's undertakings.
Wilhelm/Baynes: Modesty creates success. The superior man carries things through.
Blofeld: Modesty brings success. The Superior Man is able to carry affairs through to completion.
Liu: Modesty: success. The superior man can continue to work to the end.
Ritsema/Karcher: Humbling, Growing. A chun tzu possesses completing. [This hexagram describes your situation in terms of the necessity to cut through pride and complication. It emphasizes that keeping your words unpretentious is the adequate way to handle it...]
Shaughnessy: Modesty: Receipt; the gentleman has an end.
Cleary (1): Humility is developmental. The superior person has a conclusion.
Cleary (2): Humility gets through. A leader has a conclusion.
Wu: Humility is pervasive. The jun zi will have grace in death.
The Image
Legge: A mountain hidden within the earth -- the image of Temperance. The superior man, in accordance with this, diminishes his excesses to augment his insufficiencies, thus creating a just balance.

Wilhelm/Baynes: Within the earth, a mountain: the image of Modesty. Thus the superior man reduces that which is too much, and augments that which is too little. He weighs things and makes them equal.
Blofeld: This hexagram symbolizes a mountain in the centre of the earth. The Superior Man takes from where there is too much in order to augment what is too little. He weighs things and apportions them fairly. [The component trigrams symbolize a mountain surrounded by flat earth, thus suggesting too much in one place and too little in others.]
Liu: The mountain within the earth symbolizes modesty. The superior man reduces the excess and increases the lacking; he weighs and then equalizes all things.
Ritsema/Karcher: Earth center possessing mountain. Humbling. A chun tzu uses reducing the numerous to augment the few. A chun tzu uses evaluating beings to even spreading-out.
Cleary (1): There are mountains in the earth; modesty. Thus does the superior person decrease the abundant and add to the scarce, assessing things and dealing impartially.
Cleary (2): … Leaders assess people and give impartially, by taking from the abundant and adding to the scarce.
Wu: There is a mountain inside earth; this is Humility. Thus the jun zi takes excess from the more to enrich the less and measures goods to ensure fair distribution. [To prepare oneself to accept what is fair among all his fellow men is the essence of humility.]
COMMENTARY
Confucius/Legge: It is the way of heaven to dispense its blessings downwards, and the way of earth to radiate its influence upwards. Both heaven and earth diminish the full to augment the lowly. Spiritual beings inflict calamity on the proud and bless the meek, and men resent ostentation and love temperance. Temperance enlightens an honorable office, and neither will men ignore it in lowly positions. Thus does the superior man attain his ends.
[Emphasis editor's -- Ritsema/Karcher translate "spiritual beings" [Kuei Shen] as: "The whole range of imaginal beings both inside and outside the individual; spiritual powers, gods, demons, ghosts, powers, fetishes.”]
Legge: An essay on temperance rightly follows that on abundant possessions. The third line, dynamic among five magnetic lines, in the topmost place of the trigram of Keeping Still, is the ruler of the hexagram. He is the representative

of Temperance -- strong, but self-effacing. The idea is that temperance is the way to permanent success. The Confucian commentary deals generally with the subject of temperance, showing how it is valued by heaven and earth, by spirits and by men. The descent of the heavenly influences, and the low position of the earth are both symbolic of temperance. The heavenly influences are seen in the daily fluctuations of the sun and moon, and the fertility of the earth correspondingly waxes and wanes with the seasons.
The Daily Lecture says: "The five yin lines above and below symbolize the earth; the one yang line in the center is the mountain in the midst of the earth. The many yin lines represent men's desires; the one yang line represents the heavenly principle. The superior man, looking at this symbolism, diminishes the multitude of human desires within him, and increases the single shoot of the heavenly principle; so does he become grandly just, and can deal with all things evenly according to the nature of each. In whatever circumstances or place he is, he will do what is right.”
NOTES AND PARAPHRASES
Judgment: Temperance means maintaining a dynamic/magnetic balance of forces to attain success. The Superior Man maintains equilibrium in all that he does. The most common translation of the title for this hexagram is Modesty, but I have chosen Temperance as a title more expressive of the ideas in the Image and Confucian commentary. The words “modesty” and “humility” often carry a connotation of weakness in western usage, and “temperance,” meaning to temper or regulate, is more expressive of the dynamic strength of will required to restrain and modulate the drive to dominate every situation. The Image shows a mountain hidden beneath the earth--the quiet, invincible power of sheer will is hidden from view, yet it influences everything. Who observing such a level surface would know that the bulk of Mt. Everest was buried beneath it? Temperance means that one's power is hidden, that the fluctuations of heaven and earth are kept in such dynamic/magnetic balance as to be invisible to ordinary vision. The temperate person is strong enough to bear the weight of the world when that is necessary for the Work. Marcus Aurelius, the Stoic Roman Emperor, was arguably the most powerful man of his time, yet his temperance and modesty showed him to fulfill the ideal of the superior man. Only the truly strong can be truly modest. And let this truth be present to thee in the excitement of anger, that to be moved by passion is not manly, but that mildness and gentleness, as they

are more agreeable to human nature, so also are they more manly; and he who possesses these qualities possesses strength, nerves and courage, and not the man who is subject to fits of passion and discontent. For in the same degree in which a man's mind is nearer to freedom from all passion, in the same degree also is it nearer to strength.
Marcus Aurelius
SUGGESTIONS FOR MEDITATION
Compare this hexagram with hexagram number forty-one, Compensating Sacrifice. What are the similarities between the two figures? Compare also with hexagram number sixteen, Enthusiasm. What basic principles of the Work emerge?

周易第十五卦初九爻详解
初六爻辞
初六。谦谦君子，用涉大川，吉。
象曰：谦谦君子，卑以自牧也。
白话文解释
初六：谦让，再谦让，这才是君子的风度。具有这种品德，即使冒险涉水过河，也是吉利的。
《象辞》说：十分谦让的君子，就是从谦让入手进行自我修养。

北宋易学家邵雍解
平：得此爻者，宜远行或出游，出外做生意会发财。做官的须退守，不宜与人争利，出差的机会会多。

台湾国学大儒傅佩荣解
时运：不与人争，自可无难。
财运：投资航业，有利可图。
家宅：治家以德，平安和睦。
身体：游泳健身。

初六变卦

  初六爻动变得周易第36卦：地火明夷。这个卦是异卦（下离上坤）相叠。离为明，坤为顺；离为日；坤为地。日没入地，光明受损，前途不明，环境困难，宜遵时养晦，坚守正道，外愚内慧，韬光养晦。

初九爻的哲学含义

从整个卦像看，如果拿积累财富来说，初九属于挣钱初期，处于艰难的创业阶段。在本卦之中，最富有的是六五，初九与六五无正应，无交往，也没有什么伤害。而且，在卦之中，其他爻的位置也都比初九强势，初九不能顶撞，匹配不上。只有小心谨慎地艰苦创业、奋进直追才行。这就好比一个人，本身并不富有，可是周围的人都是有钱有势的人，不要去巴结，不如自己埋头去致富，奋进直追，才能无咎。
除了积累财富之外，本爻也适用于才能、学识、德行、名声等。比如演员，没名气的人，周围都是名星大腕，你不必去与巴结他们，也不必斗气，互相伤害，只是演好自己的戏，锤炼自己的演技，这样你的名气自然就上来了。
《象》曰：大有初九，无交害也。意思是说，此时不互相往来，一动不如一静，就不会有什么是非，自然没有什么祸患了。

初六：谦谦君子，用涉大川，吉。
《象传》曰：谦谦君子，卑以自牧也。
此爻柔而居《谦》卦之初，是《谦》中之谦者，为笃行之君子，而在下位者也。克善其始，知必克全其终也，故曰“谦谦君子”。大凡涉江海之险，轻率急进则多失，宽容缓济则无患，故曰“用涉大川，吉”。“用涉”与“利涉”不同，“用涉”者，谓用谦道以涉之，不言期其利，而要无不利者也，故吉。《象传》曰“卑以自牧也”者，正以释“用涉大川”之义。“牧”者，驯养六畜之名。夫牧牛马，守之不使奔逸，君子之牧心，亦犹此也，能安其卑，不与人争先。此爻变则为《明夷》，《明夷》之初九，有垂翼之辞，君子涉难之象。但“卑以自牧”，不求闻达，则大难可以涉，所以吉也。又互卦（二三四）有《坎》，大川之象。一说牧为郊外之地，大川在郊外，故曰“用涉大川”。
【占】　问时运：目下万事亨通，利涉大川。
○　问商业：经营之始，宜谦逊谨慎，可获宏利。
○　问家宅：辛苦起家，积资成富，家业可长保也。
○　问疾病：明夷之伤。
○　问失物：失而不可得。
○　问六甲：生女。
○　问讼事：彼此耗费，必有一伤。
○　问功名：可成事。
【例】　某县劝业课长某，以上京顺途，过余山庄，自云奉职某县，意欲举行劝业实际，购种牛于美国，改良品质，将劝牧畜，并大开桑园，扩张蚕业，及蒐集米麦等良种，勉劝农业。某县知事，亦乐为赞成。初着进步，后日功效，尚难预知，烦为一筮。筮得《谦》之《明夷》。
断曰：此卦以山之高，下地之低，即以尊下卑之义，故曰《谦》。是上而为下谋，贵而为贱谋，皆得谦退之道也。足下所占事，适合此卦义。《彖》辞曰：“谦，亨，君子有终”，谓谦则事无不通，终必成就。爻辞曰“用涉大川，吉”，谓此绝大事业，勉而行之，不患不成也。《象传》曰“卑以自物”，卑者卑下之事，“牧”者，牧畜也，“自牧”者，谓自愿从事于牧畜也。或谓郊外为牧，郊外者，郊野也，农桑之事，皆属之矣。
某氏感谢而归。后据所闻，某就居农场近旁，朝夕劳苦，“卑以自牧”，属僚下吏，相与共事，果得创兴厥功，悉如此占。

Line-1
Legge: The first line, magnetic, shows us the superior man who adds temperance to his temperance. Even the great stream may be crossed with this, and there will be good fortune.
Wilhelm/Baynes: A superior man modest about his modesty may cross the great water. Good fortune.
Blofeld: The Superior Man, ever modest and retiring, fords the great river -good fortune! [Any journey undertaken at this time will bring good fortune.]
Liu: The superior man is modest in his modesty. It is favorable to cross the great water. Good fortune.
Ritsema/Karcher: Humbling, Humbling: chun tzu. Availing-of wading the Great River. Significant.
Shaughnessy: So modest is the gentleman; herewith ford the great river; auspicious.
Cleary (1): Humble about humility, the superior person thereby crosses great rivers. This is auspicious.
Cleary (2): Extreme humility. It is fortunate if leaders use this to cross great rivers.
Wu: Being humble about his humility, the jun zi can make use of this virtue to cross the big river. It will be auspicious.

COMMENTARY
Confucius/Legge: The superior man who adds temperance to his temperance is one who nourishes his virtue in lowliness. Wilhelm/Baynes: The superior man is lowly in order to guard himself well. Blofeld: He shows humility in disciplining himself. Ritsema/Karcher: Lowliness uses originating-from herding indeed. Cleary (2): In extreme humility, leaders manage themselves with lowliness. Wu: The jun zi uses humility for self-discipline.
Legge: A magnetic line at the lowest place in the figure is the fitting symbol of the superior man adding temperance to his temperance. The phrase "nourishes his virtue” in the Confucian commentary is literally: "pastures himself.” He is all
temperance -- that is what makes him who he is.
NOTES AND PARAPHRASES
Siu: At the outset, the man retains his humility and does not press any claims. As a result he is free from challenges and does not encounter resistance. Difficult enterprises can be undertaken successfully.
Wing: If you can carry out your proposed endeavor quietly, competently, and thoroughly, without obvious announcements of your intentions, you can achieve even significant aims. With a modest and disciplined attitude, you do not create resistance or invite challenge.
Editor: Wilhelm translates the Confucian commentary in terms of lowliness as a technique of self-protection. Blofeld renders it as showing humility in one's selfdiscipline. Ritsema/Karcher render the verb MU, Herd, as: “tend cattle; watch over, superintend; ruler, teacher;” which recalls Legge's rendering of: "pastures himself.” The idea is to use the discipline of will to keep oneself under control. The line is conceptually a kind of "shadow” to line one of the following hexagram of Enthusiasm, which see. Sometimes it can have the meaning of "reserve” or "reservations,” as in "taking something with a grain of salt.” The signs of one who is making progress are these: he censures no man, he praises no man, he blames no man, he accuses no man, he says nothing about himself as if he were somebody or knew something: when he is impeded at all or hindered, he blames himself ... he removes all desire from himself, and transfers aversion only to those things within his power which are contrary to nature: he employs a moderate movement towards every thing: whether he is considered foolish or ignorant, he cares not: and in a word he watches himself as if he were an enemy and lying in ambush.
Epictetus
A. If you can maintain perspective, an advance is warranted.

B. A double portion of temperance: preserve your reserve, or your reservations about the matter at hand.
C. The ego undertakes responsibility for the Work with the full awareness that it is only the instrument of a higher intelligence within the psyche. This requires a servant's sense of reserve.

周易第十五卦九二爻详解
六二爻辞
六二。鸣谦，贞吉。
象曰：鸣谦贞吉，中心得也。
白话文解释
六二：明智而谦让，卜问得吉兆。
《象辞》说：明智而谦让，心正而吉利，因为六二之爻居下卦中位，像人守中正之道。

北宋易学家邵雍解
吉：得此爻者，不宜轻举妄动，宜退守。做官的会升迁，读书人会进取成名。

台湾国学大儒傅佩荣解
时运：声名传开，颇为得意。
财运：得人呼应，利益自来。
家宅：家有恒产，亦有善名。
身体：用心过劳之症。

六二变卦

  六二爻动变得周易第46卦：地风升。这个卦是异卦（下巽上坤）相叠。坤为地、为顺；巽为木、为逊。大地生长树木，逐渐成长，日渐高大成材，喻事业步步高升，前程远大，故名“升”。

九二爻的哲学含义

《象》曰：“大车以载”，积中不败也。“积中不败”一一中有所“积”，才能不败。打仗，粮草、弹药、辎重充足，那么就是胜利的保障；考试、应举如果满腹诗书、胸罗万象，必然高中；对于修行道德的人来说，厚德才能载物，“天薄我福，我厚我德以迎之”。
占得此爻者，如果想做某事，要先考量一下自己所“积”，有没有“货”，然后再行动。在财产、才能、道德上都有所积，再去行动，就不会什么过错了。
九二与六五相应，所以有利干前往。去哪里呢？自然是去与六五交往了。“大车以载”是什么意思呢？大有卦是大有收获的意思，九二身为大夫之位，收获自然是不小了，他用大车装着货物去见六五的君王，怎么会有过失呢？前人认为九二爻之所以有“大车”的词句，是因为大有卦是从夬卦变化来的，而夬卦则是由坤一阳复出而逐渐变化过来的。所以九二原为坤卦的下卦之中爻，坤为大车，所以这里也提到“大车”二字。这种解释不是让人很信服，太绕了。如这样变，任何一卦都可以变成大有卦。所以这里的大车是因为人们富裕了，送礼不再小家子气了，用大车盛着礼物去，所以说“大车以载”。

六二：鸣谦，贞吉。
《象传》曰：鸣谦贞吉，中心得也。
此爻柔顺中正，与三相比，与五相应，服三之刚，从五之柔，并用《谦》退之道，故得令闻传于远近，世人盛称其德，谓之“鸣谦，贞吉。”“鸣谦”者，非自鸣其谦，谓谦德积中，必闻于外，名誉彰著，而人皆知其谦，称为谦德之君子也。誉称其情，非自我而干誉，名符其实，非向人以沽名。谦者德之本。六二者，臣位也，人臣而过谦，恐流佞媚之嫌，惟其贞而正，故吉也。《象传》“中心得也”“中心”者，谓积中而发也。
【占】　问时运：目下名称藉藉，定多得意。
○　问商业：得利。
○　问家宅：家中积产富足，外面名声亦好。
○　问战征：可鸣鼓直前，攻取中营，大捷。
○　问疾病：是用心过劳之症。
○　问功名：有必得之喜。
○　问讼事：鸣冤得伸。
○　问失物：即得。
○　问六甲：生女。
【例】　明治二十二年，闻旧友元老院议员井田氏病笃，驰往访之。时楠田三浦两议官亦相会，两氏谓余曰：井田氏有功劳于维新前后，人所共知，明治四年任陆军少将，后又任外国公使，今与余辈同在元老院。维新功臣，各有爵赏，氏独不与，余辈甚憾之。故余辈欲谋代请，俾氏生时得拜恩命也。请为一占，以卜成否。筮得《谦》之《升》。
断曰：此卦以山之高，下地之低，故曰《谦》。以人拟之，有功高而居卑之象，恰与井田氏有功未赏相合。今诸君朋友之情，代谋申请，谓之“鸣谦，贞吉”。又爻变而为《升》，即升闻上达之谓也。三爻变则为地，是山崩也，料身死之时，恩命可下。
【例】　一书生携友人千众叶人某介书来，曰：自今将就学事，请占其气运。筮得《谦》之《升》。
断曰：此卦以山之高，就地之低，以人比之，有高尚君子，不显于世之象。子临就学，得此卦，子将就高尚君子以求学也。近从乡里来，尚不知世间之广大，一到东京，得良师之教诲，日夜勤学，心愈虚而业愈进，积中发外，必得广闻令誉也，谓之“鸣谦贞吉，中心得也”。

Line-2
Legge: The second line, magnetic, shows us temperance that has made itself recognized. With firm correctness there will be good fortune.
Wilhelm/Baynes: Modesty that comes to expression. Perseverance brings good fortune.
Blofeld: Modestly crows the cock. Righteous persistence brings good fortune.
Liu: Modesty is expressed. Continuing brings good fortune.
Ritsema/Karcher: Calling Humbling. Trial: significant.
Shaughnessy: Calling modesty; determination is auspicious.
Cleary (1): Expressing humility is upright and good.
Cleary (2): Expressing humility is good if correct.
Wu: The subject rolls about humility. With perseverance there will be auspiciousness.
COMMENTARY
Confucius/Legge: She has the virtue in the core of her heart. Wilhelm/
Baynes: He has it in the depths of his heart. Blofeld: The cry reaches the depths of our hearts. Ritsema/Karcher: Centering the heart acquiring indeed.
Cleary (2): Good if correct in the sense of attainment of the heart. Wu: Because it comes from the heart.
Legge: Line two is magnetic, central, and in her proper place. She represents
temperance that has "crowed” -- that is, has proclaimed itself.
NOTES AND PARAPHRASES
Siu: Modesty is at the core of the man's being and reveals itself in his outward behavior.

Wing: By maintaining a careful inner Moderation, your outward actions gain influence and weight. You will now be entrusted with responsibilities. A thoroughness in your actions brings good fortune.
Editor: Temperance that "crows” seems to be a contradiction in terms; nevertheless, the image suggests the expression of temperance in one's behavior. A certain sacrifice of autonomy is implied. The greater you are, the more you should behave humbly, and then you will find favor with the Lord.
Ecclesiasticus 3: 19
A. Submit to the requirements of the time.
B. "Modesty is the best policy."
C. Show a little temperance in your behavior, or maintain your temperate attitude.

周易第十五卦九三爻详解详解
九三爻辞
九三。劳谦君子，有终吉。
象曰：劳谦君子，万民服也。
白话文解释
九三：勤劳而谦让，这样的人将有好结果，凡事吉利。
《象辞》说：勤劳而谦让的君子，万民敬服。

北宋易学家邵雍解
吉：得此爻者，营谋得利，但会劳心劳力。做官的会高升。

台湾国学大儒傅佩荣解
时运：劳苦有成，晚运亨通。
财运：基业已成，永保利益。
家宅：持盈保泰，安居乐业。
身体：劳累过度，可能归天。

九三变卦

  九三爻动变得周易第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。

九三爻的哲学含义

从卦象上看，九三属于阳爻居于刚位，得位。其居下卦之上，公侯之象。全卦的最高领导为六五，六五能阴爻居君位，有礼贤下士之德，其设宴款待公侯。小人却被排斥在外。
《象》曰：公用亨于天子，小人害也。这里指出，小人如果接受这样的款待，将会放肆僭礼，反而有害。
“用亨于天子”，也指食君禄，就是担任官职。品行端正的君子被授予官职，小人却被排除在外。
占得此卦者，若想求名求职位，一定要注意自己的品行。有时候，道德是自己最好的推荐书，所有的领导或是用人单位，都非常重视这一点的。

九三：劳谦，君子有终，吉。
《象传》曰：劳谦君子，万民服也。
此爻以一阳居众阴之中，众阴皆顺之，有一人信任，万民归服之象。盖三爻为成卦之主，大公无我，人好其德，未尝期人之服，而人自服之。且民为身，互卦二三四为《坎》，《坎》为险难，三四五为《震》，《震》为动，为知惧。身在险难，动而知惧，所谓有劳而不自居其劳者，故曰“劳谦”。爻以一阳居下卦之上，位高而责重，处己而求贤，有吐哺握发之风，《 系辞》所云劳而不伐，有功而不德者也。其器度之大，识量之高，是足令天下众民畏服，如此则天下无与争功者，其位可终保矣，故曰“君子有终，吉”。以《乾》九三之君子，入《坤》而为《谦》，故《谦》之三，亦曰“君子”。《 艮》者万物成终之象，故曰“有终”。变而之《坤》，《坤》六三曰“或从王事，无成有终”，是可见其《谦》之德也。
【占】　问时运：一生劳苦，目下万事亨通，老运更佳。
○　问商业：经营之始，百般勤劳，今基业已成，可以永远获利。
○　问家宅：必是辛苦起家，积资成富，能复持盈保泰，家业可长保也。
○　问疾病：恐病成劳弱，天命有终。
○　问失物：后可复得。
○　问六甲：生男。
○　问讼事：枉者自服，即可了结。
○　问功名：得此劳绩，自必《升》用。

Line-3
Legge: The third line, dynamic, shows the superior man of acknowledged merit. He will maintain his success to the end, and have good fortune.
Wilhelm/Baynes: A superior man of modesty and merit carries things to conclusion. Good fortune.
Blofeld: The Superior Man, exceedingly hard-working yet modest, brings his
affairs to fruition -- good fortune!
Liu: The superior man works in a modest way to conclusion. Good fortune.
Ritsema/Karcher: Toiling Humbling: chun tzu. Possessing completing significant.
Shaughnessy: Toiling modesty; the gentleman has an end; auspicious.
Cleary (1): Working with humility, the superior person has a conclusion. This bodes well.
Cleary (2): Leaders who work and achieve yet are humble have an auspicious conclusion.
Wu: Working hard toward humility, the jun zi will have grace in death. This will be auspicious.

COMMENTARY
Confucius/Legge: The myriads of the people will submit to him. Wilhelm/
Baynes: All the people obey him. Blofeld: The people most willingly submit to him. Ritsema/Karcher: The myriad commoners submitting indeed. Cleary (2): The people submit to leaders who work and achieve yet are humble. Wu: Because he has the support of all the people.
The Master said: "He toils with success, but does not boast of it; he achieves merit, but takes no virtue to himself from it; this is the height of generous goodness, and speaks of the man who with great merit yet places himself below others. He wishes his virtue to be more and more respectful, he who is so modest, carrying his respectfulness to the utmost, will be able to preserve himself in his position.”
Legge: Line three is dynamic, and occupies his proper place. He is the lord of the hexagram, to whom all represented by the lines above and below turn.
NOTES AND PARAPHRASES
Siu: The man disregards his fame and acknowledged merit but toils on laboriously and unpretentiously. He is supported by all the people in bringing his works to a successful conclusion.
Wing: With an unwavering commitment and hard work, you gain honor and fame. Do not allow such recognition to lead you astray or put you in a compromising position. Maintaining the perseverance that brought you prominence will win you continued support. You can then bring your work to completion.
Editor: The key idea here is the notion of inferior elements submitting to a calmly devoted superior element. The inferior elements acknowledge their superior and willingly submit to him. Plans for control of the evil forces that have been loosed in the world, attempts to compensate the evil- doing by good works or sympathy for the victims, efforts to safeguard the peace or to effect ideal solutions of all the material problems involved, can do little to change the nature of the situation. The real problem, namely, the question of what can be done for civilization in face of the nonhuman forces arising from the collective unconscious in thousands or rather millions of individual persons, will remain untouched. However, if only one human being has met and solved the problem in himself, he will be a living demonstration of a solution. Such an individual carries with him the germ of a renaissance of the spiritual values of mankind.
M.E. Harding -- Psychic Energy

A. The ego fulfills its role by bringing disparate elements (emotions, desires, appetites, etc.) into willing compliance with the goals of the Work.
B. A strong stance inspires obedience.

周易第十五卦九四爻详解详解
六四爻辞
六四。无不利，撝谦。
象曰：无不利，撝谦，不违则也。
白话文解释
六四：无所不利，只要奋勇直前而又谦虚谨慎。
《象辞》说：无所不利，只要奋勇直前而又谦虚谨慎，因为这样才不会违犯法则。

北宋易学家邵雍解
吉：得此爻者，无所不通，但做官的、读书人及商人宜固守退让，太盛则有过。

台湾国学大儒傅佩荣解
时运：正当好运，诸事皆吉。
财运：利益甚多，留些余地。
家宅：谦和相处，自无不利。
身体：多多散心，自可痊愈。

六四变卦

  六四爻动变得周易第62卦：雷山小过。这个卦是异卦（下艮上震）相叠。艮为山，震为雷，过山雷鸣，不可不畏惧。阳为大，阴为小，卦外四阴超过中二阳，故称“小过”，小有越过。

九四爻的哲学含义

大有卦第四爻，爻辞：九四：匪其彭，无咎。
《象》曰：“匪其彭，无咎”，明辨晳也这里指出，“富有而不过盛，不炫耀自己的盛大，没有过错。”说明眼光远大，智慧过人能明辨事非，懂得凡事不能做过头的哲理。这一点显然石崇没有意识到。
有了财钱不要过于炫耀，也不要过于贪婪。九四属于阳爻居于柔位，失位，有不安于现状、贪婪之象，其处于近君大臣之位，如果这样做会威胁到君主，是很危险的。大贪官和珅的经历足可以印证此爻。占得此爻者，一定要注意收敛自己，不要太贪婪，与人交易时，不要追求太高的利润。也不要过分地炫耀自己的钱财，这才是明智的做法。

六四：无不利，撝谦。
《象传》曰：无不利，撝谦，不违则也。
此爻居大臣之位，上戴柔顺谦德之君，下有劳谦大功之君子，己处其中，位得其正，故上无所疑，下无所忌，《谦》之善者也，故曰“无不利”。然以阴居阴，德不及五，功不及三，不敢自安，动作施为，无在而不“撝谦”。“撝”字，注作挥，《本义》作发挥，撝与挥本通，即《文言》“六爻发挥”之挥，谓发越挥发也。《象传》释之曰“不违则也”。“则”者，法则也，谓其发挥《谦》德，能合夫法则也。《尚书·〈泰〉誓》曰，如有一臣，断断兮无他技，其心休休焉，其如有容焉。人之有技，若己有之，人之彦圣，其心好之，不啻如自其口出，实能容之，以保我子孙黎民，尚亦有利哉。亦可见其发挥休休有容之度也。若无功而受其禄，无实而窃其名，是失其则矣。
一说此爻在大臣之位，初六“谦谦”，如一味谦虚，未免反失权势，恐开轻蔑之渐，故戒之曰“撝谦”。盖谓谦而违其则，必招轻侮，惟不违其则，斯为之“撝谦”也。
【占】　问时运：目下正当好运，万事吉利。
○　问商业：任从指挥，无不获利；凡买卖但宜留些余步为好。
○　问家宅：盍家以谦和作事，事事吉利。
○　问战征：指挥如意，必得大捷。
○　问疾病：宜表散之，吉。
○　问六甲：生女。
【例】　明治二十二年，某贵显来，请占某院气运，筮得《谦》之《小过》。
断曰：此卦全卦中惟九三一阳为上所任，为众所宗，有功而在下位者也。某院众贤所集，今以阴居阴，气运委靡不振，有登用九三之望，故曰“无不利，撝谦。”“撝谦”者，谓虚心以求贤，进而信任之也。
后未几，果如此占。

Line-4
Legge: The fourth line, magnetic, shows one whose action would be in every way advantageous, stirring up the more her temperance.
Wilhelm/Baynes: Nothing that would not further modesty in movement.
Blofeld: Everything will be propitious for those who cultivate modesty.
Liu: To act with modesty is beneficial toward everything.
Ritsema/Karcher: Without not Harvesting, demonstrating Humbling.
Shaughnessy: There is nothing not beneficial. False modesty.
Cleary (1): Beneficial to all, extending humility.
Cleary (2): Beneficial to all, the exercise of humility.
Wu: Promoting humility is nothing but advantageous.
COMMENTARY
Confucius/Legge: In doing this she does not act contrary to the proper rule.
Wilhelm/Baynes: He does not overstep the rule. Blofeld: This involves no departure from what is right. Ritsema/Karcher: Not contradicting byconsequence indeed. Cleary (2): This is the way it is supposed to be. Wu: Because it violates no principle.
Legge: Line four is magnetic and in her proper place. She is sure to be successful and prosperous, but being so near the fifth-line ruler she should still use the greatest precaution. The "proper rule” is the rule proper for her in her circumstances so near the place of the ruler.
NOTES AND PARAPHRASES
Siu: The man maintains his modesty in the proper perspective. He does not avoid his responsibilities, abuse the ruler's confidence, or conceal the subordinate's merit.

Wing: Once the balance of true Moderation is reached, it must be continually maintained. This does not mean simply maintaining the form of Moderation, but continuing to cultivate equilibrium in your character and a sense of responsibility toward your society.
Editor: An unambiguous image of temperate action. Modesty and humility are not signs of an inferiority complex. They are highly estimable, indeed admirable virtues and not complexes. They prove that their fortunate possessor is not a presumptuous fool but knows his limitations, and will therefore never stumble beyond the bounds of humanity, dazzled and intoxicated by his imagined greatness.
Jung -- Depth Psychology and Self-Knowledge
A. Advance the Work through temperate, well-considered action, without exceeding your authority.

周易第十五卦九五爻详解详解
六五爻辞
六五。不富以其邻，利用侵伐，无不利。
象曰：利用侵伐，征不服也。
白话文解释
六五：贫穷是由于敌国的侵掠，应该对之讨伐，无所不利。
《象辞》说：筮遇此爻有利于征战讨伐，因为是征讨不服从王命的人。

北宋易学家邵雍解
平：得此爻者，会得到贵人的帮助而成事，会获得利益，但须谨防生出祸端，与人争诉。当官的会文武兼用，利于进取。读书人会有金榜题名之机会。

台湾国学大儒傅佩荣解
时运：振作自强，不可姑息。
财运：防人分取，更生事端。
家宅：择邻而处，守望相助；近邻议婚。
身体：消热去火。

六五变卦

  六五爻动变得周易第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。

九五爻的哲学含义

大有卦第五爻，爻辞：六五：厥孚交如，威如，吉。
占得此卦者，要记住，既要做到诚信，又要有威信。在与同事或他人交往时，既要平和亲切，又要保持威严，这样就会吉祥。
从卦象上看，六五以阴爻居于柔位，具有虚己纳贤的品德，对待下属讲究诚信使下属都很信服他，又能威严自重而使人敬畏他。《象》中这样解释本爻：“厥孚交如”，信以发志也；威如之吉，易而无备这里指出：只有以诚信待人、善于自处下位，才能获得部下的全力效忠；这种威信和威严并不是勉强做作出来的，而是自然而然形成的一种让人尊重、让人信服的人格魅力。不依靠职位、权力、环境约束来让人敬服，才是“威如之士”
占得此卦者，应该以诚实守信的准则对外交往，对上尊敬，对下怀柔，以自己的诚实信用感动别人，使别人也变得诚实守信起来，这样必然增加个人的威信，因为平易近人，纯真简朴，无所防备，反而使人人敬畏。结果是吉祥的。

六五：不富以其邻。利用侵伐，无不利。
《象传》曰：利用侵伐，征不服也。
“不富”者，谓不以己之爵位为富，即谦逊之意。本《虞书》“臣哉邻哉”，邻即臣也。“以其邻”者，谓愿与臣邻同心图治，亦即德必有邻之义也。此爻居尊位，有柔中之德，以为温恭克让之君。为君而能谦顺，不以崇高自满，则天下之人，莫不归心焉，是谦德之至也。然谦虽美德，专尚柔和，或致有轻慢而不服者，故柔宜济以刚，则“利用侵伐”，威德并著，然后能怀服天下，安往而不利哉！故曰：“不富以其邻”，“利用侵伐，无不利。”谦柔之过，或失威武也，圣人故发此义，防其过。一说九三一爻，以全卦言，为劳谦之君子；自六五而言，为过刚不服之臣。《 易》之取象，变动而不拘如此。
《大有》六五，以不自有而能有人，《谦》之六五，以不自用而能用人，《谦》之用，可谓大也。
（附言）山入地中，地变也，有地脉陷落之兆。余十七岁时，与静冈藩士早川和右卫门氏相知，时氏已八十余岁，语余以少时之事。天明年间，该氏修文武之业，经历诸国，时或卖卜，以充旅费。一年夏，偶至羽州象泄辏，船舶辐辏，风景奇绝，为北海之大辏，氏留此数旬。一日午后，结发于旅店楼上，见室内船虫婚聚，初疑为此地常有，问旅店主，答曰：未尝有也。转顾左右壁上天井，悉皆船虫，因益骇异。筮得《谦》之《蹇》。此卦山入地中，有地陷之象，《易》爻经验，未尝或爽，然如此大数，未可妄言告人，惟中心畏惧，急切收拾行李而行。时已将暮，主人劝留明朝，不听，提灯直发。山路险恶，至夜半，渐行四里许，猛闻山谷震荡，神魂惊骇，伏地傍惶。既而震息，灯火已灭，昏黑不能行，踌躇无计，远远闻有人马之声。往前问之，答以因惊受地震，驮倒货覆也。于是谓马丁曰：黑夜难以前往，不如焚火，以待天明，众皆以为然。迨晓，见有赍飞信过者，问之曰：昨夜地大震，象泻辏变陷成海，其他山谷倾倒，顿改旧形，闻之毛发悚然。《易》爻之昭示未来，灵应如此，益为惊服，至今追思，心犹凛凛。推之古老传言，洪水之年，獭凿穴于高处；大风之年，鸟不巢于乔木之梢；昔江户有大火灾，前数夜，鼠连绵结队，转渡桥栏之外，避就他处。他如老狐能知未来，鹊知前吉，鸦知前凶，皆有令人所不可解者。蠢然动物，尚感天地，预知祸福，人为万物之灵，不克前知，可谓人而不如禽兽者也。
【占】　问时运：目下虽处正运，然或有龃龉，宜自振作，不可一味姑息也。
○　问商业：所获利益，防为他人分取，致生事端。
○　问家宅：能以择邻而处，自得守望相助之义。
○　问婚姻：得邻近之女议婚，大利。
○　问疾病：利用消伐之剂，吉。
○　问讼事：宜取邻人作证，得直。
○　问失物：于邻家觅之，得。
【例】　明治二十七年，占国家气运，筮得《谦》之《蹇》。
断曰：此卦以山之高，入地之卑，拟之国运，在维新之际，天下牧伯，悬命于军门，脱万死而得一生，渐得平定。奉还数百年管领之封土，复古郡县之制，非尽心力于国家者不能也，盖其劳而不伐，有功而不德，厚之至也。尔后政府创行欧美文化，抚育人民，政令宽裕，世人名之曰“自由”。一时多误解自由之义，为可以放纵自由，不受朝廷节制，此诚盛世之顽民也。今占国运，得《谦》之五爻，其辞日“不富以其邻”，“利用侵伐，无不利”。盖谓人居国中，往往有不事生产，徒羡他人之资财，窃效欧州社会党所为。政府虽宽厚待民，此中有不得不惩罚者，猛以济竞，亦势之不得不然也。
【例】　明治十年，某贵显嘱余占本年国运，筮得《谦》之《蹇》。
断曰：此卦以山之高，屈而入地之象，故名曰《谦》。今圣明天子治世，又得贤明之臣辅弼，四海静谧，太平有象。当维新之初，诸侯奉命，勤劳王事，以奏复古之大业，各藩奉还封土，改置郡县，一时赞襄诸臣，皆可谓劳谦之君子也。然其间亦有功劳卓著，偶因意见不合，辞朝归隐者，朝野瞩望，以为此公谦退避位，有高山入地之象，群情惜之。朝廷因以人望所归，势不得不复征召。此公以“劳谦”自居，不应征辟，于是平日不平之徒，乘机启衅，相传而煽惑人心。朝廷见之，以为不廷之臣，不得不用侵伐，是九三过谦，而败于谦之象。当时任侵伐之权者，上六之臣也。上六与九三，阴阳不应，《 易》谓之敌应，是以曰“利用行师，征邑国”也。既而此年果有西南之乱，征讨之议，某贵显所专任。战经数月，贼军扑灭，王师凯旋，既爻辞所云“利用侵伐，无不利”。至明年五月，某贵显过东京纪尾井坂，猝罹暴徒之毒，迄今西海有九三之塚，东京有上六之塚。占爻早隐示其兆，愈知天命之不可诬也。
【例】　明治二十九年冬至，占，三十年台湾之施政，筮得《谦》之《蹇》。
断曰：此卦以山之高，下地之卑，故名曰《谦》。夫台湾之地，当明季为郑成功所据，后为清人战而取之，故岛民常不驯服清国，清廷苦其难驭，使满洲人监之，满人不通南方风俗人情，驾驭不奏其绩，惟以多得蛮人首级，受清廷赏誉为功。往往台湾知县，聚广东福州等剽悍之徒，有蛮人不服者，则使之伐之，窃为得施治之方。是以剽悍之徒，常施诈谋奇计，或设陷井，伐蛮人犹猎禽兽。积年之久，蛮人复仇之念，不能复已，争斗殆无虚日。今归我版图，务镇抚其民，专施恩惠，以得该地之奥情。然彼一时不知戴德，亦无可如何；在我官吏，亦苦于风俗之不同，言语之不通，每于施政，终相隔膜。是以抚恤岛民，格外宽柔，恰有以山之高，下地之卑之象。盖蛮民之凶悍，屡起骚乱，抗拒官吏，此台湾总督府所深患也。加之为之魁首者，清国阴为输送铳器弹药，我若以武力镇压之，外国宣教师等，将訾我处置之残酷，故总督府亦不能不踌躇也。今占得五爻，知本年尚有匪众未靖之象，不得不一奋兵威也。我兵士之出征，军用甚巨，区区台湾之势，有必不敷岁人，不得不以国帑偿之，谓之“不富，以其邻”。化外之民，以武力压之，谓之“利用侵伐，无不利”就此五爻推之，明年值上爻，又有“鸣谦，利用行师，征邑国”之象，不如今年剪伐，毋使复滋也。

Line-5
Legge: The fifth line, magnetic, shows one who, without being rich, is able to employ her neighbors. She may advantageously use the force of arms. All her movements will be advantageous.
Wilhelm/Baynes: No boasting of wealth before one's neighbor. It is favorable to attack with force. Nothing that would not further.
Blofeld: In treating his neighbors, he is modest about his wealth. If he now attacks the rebels, everything will contribute to his success.
Liu: Do not show off your riches to your neighbor. It is beneficial to attack with force. It is favorable for everything.
Ritsema/Karcher: Not affluence: using one's neighbor. Harvesting: availing-of encroaching subjugating. Without not Harvesting.
Shaughnessy: Not wealthy together with his neighbors; beneficial herewith to invade and attack; there is nothing not beneficial.
Cleary (1): Not enriching oneself, one shares with the neighbors. It is beneficial to make an invasion, which will profit all.
Cleary (2): Not rich, employing the neighbors, it is beneficial in invasion and attack; all will profit.

Wu: He is capable of influencing his neighbors, despite his lack of wealth. It will be advantageous to take military actions. [Military actions are advantageous only if used to quell an insurrection, but certainly not to launch an aggression.]
COMMENTARY
Confucius/Legge: She may use the force of arms to correct those who do not submit. Wilhelm/Baynes: "It is favorable to attack with force” in order to chastise the disobedient. Blofeld: Such an attack is warranted if the purpose is to chastise those who do not submit to virtuous laws. [This is not an invitation to use force in any circumstances, but only if its use is directed at what is truly perverse or evil.] Ritsema/Karcher: Chastising, not submitting indeed.
Cleary (2): In the sense of overcoming the unruly. Wu: Because they are taken against the insurrection.
Legge: Men honor temperance in itself, whether or not it has the power to command obedience and respect. Hence her neighbors follow the ruler in the fifth line, though she may not be very rich or powerful. Her temperance need not prevent her from asserting her rights, even by the force of arms. Any refusal to submit makes an appeal to force necessary. Even the best and most temperate ruler bears the sword, and must not bear it in vain.
NOTES AND PARAPHRASES
Siu: The man acts energetically with the use of arms, when necessary, in correcting those who do not submit. Even in severity, however, he retains a considerate demeanor, which attracts devoted followers.
Wing: Despite the mild balance that is reached in Moderation, it may be necessary to take forceful action to accomplish your aims. This should not be done with a boastful display of power but with firm, decisive, and objective action. There will be improvement in whatever you undertake.
Editor: Legge's translation differs from the others, stating that one obtains allies from a position of poverty or relative weakness. Wilhelm, Blofeld and Liu all warn about not touting one's wealth (advantage, strength) to one's neighbors -using them as allies is not specifically mentioned. On the other hand, Ritsema/
Karcher say: "Not affluence: using one's neighbor...” Implicit is the idea that you are in a strong position and needn't belabor the point. The "force of arms” is the use of power, and here we have one able to exercise power through a possible alliance with others like herself (neighbors are peers). Psychologically, it suggests an ego able to discipline and unite most of its inner forces in the furtherance of the Work: one summons up an alliance of power to tame recalcitrant elements within the psyche. If this is the only changing line, the hexagram becomes #39, Obstruction (Impasse) the corresponding line of which portrays the arrival of “friends” (allies), thus reinforcing the concept of obtaining some kind of assistance in the matter at hand.

Only a unified personality can experience life, not that personality which is split up into partial aspects, that bundle of odds and ends which also calls itself "man."
Jung -- Psychology and Alchemy
A. Do what needs to be done without making a big deal out of it.
B. Image of a proper alliance of forces able to correct the situation without exceeding the mean. A temperate attitude is not inconsistent with the maintenance of strict discipline.
C. “The force of arms” = self-discipline. Pull yourself together to harmonize recalcitrant forces within the psyche.

周易第十五卦上九爻详解详解
上六爻辞
上六。鸣谦，利用行师，征邑国。
象曰：鸣谦，志未得也；可用行师，征邑国也。
白话文解释
上六：明智而谦让，出兵征伐邑国自然获胜。
《象辞》说：明智而谦让，尚不能感化邑国得行其志，就可以出兵征讨邑国。

北宋易学家邵雍解
平：得此爻者，有争诉之扰，但会不辨自明。做官的须修德养身，进取有望。

台湾国学大儒傅佩荣解
时运：大运已过，心意受阻。
财运：有名无实，认真整顿。
家宅：防范邪祟。
身体：调养心志。

上六变卦

  上六爻动变得周易第52卦：艮为山。这个卦是同卦（下艮上艮）相叠。艮为山，二山相重，喻静止。它和震卦相反。高潮过后，必然出现低潮，进入事物的相对静止阶段。静止如山，宜止则止，宜行则行。行止即动和静，都不可失机，应恰到好处，动静得宜，适可而止。

上九爻的哲学含义

大有卦第六爻，爻辞：上九：自天佑之，吉无不利。
占得上九这一爻，是非常吉祥的，老天爷会保佑你，你是天之骄子，做什么事情都吉利。关于这一爻，可以用孔子的话来说明：“佑者，助也。天之所助者，顺也；人之所助者，信也。履信思乎顺，又以尚贤也，是以自天佑之，吉无不利也。”这个时候可以说是要风得风，要雨得雨。但是一定不能忘记“居安思危”、“居顺思逆”的道理。“上”位毕竟衰竭位。人生多少苦厄、灾难往往都是得意时种下的祸根。
人们往往会认为天上的神灵会保佑人类吧。其实这句“自天佑之”指的不是这个意思。而是指天道。也就是说你顺应天道，就会得到天的保佑。其实能保佑你的，还是你自己的言行。你的一举一动是否符合天道的规律，才是决定你是否吉祥的关键所在。大有卦讲的是大有收获，上九已经是收获到了极点，该发生物极必反了，可是怎么会“自天?右之”呢？因为要想在大有收获的基础上得到进一步的发展，天道的法则是谦虚，所以接下来便是谦卦。

上六：鸣谦。利用行师，征邑国。
《象传》曰：鸣谦，志未得也。可用行师，征邑国也。
此爻不中而在上卦之极，即处《谦》之极。处极谦之地，而未得其志，所谓不得其平则鸣，故曰“鸣谦”，与六二之“鸣谦”，诚中而发者，辞同而义异。六以柔处柔，柔而未得其志，不能不济之以刚，故曰“利用行师，征邑国”。《象传》换“利”字以“可”字，可者，谓当其时之可，可则用，不可则已。上六之用师，岂得已乎？故断曰“可”。然邑国属己之小国，上六才柔，未足克大敌，力柔不足兴王师，是以有不能昭神武于天下，振王威于华夷之意。《象传》曰“志未得也”，中心未得之意，亦可见也。《豫》之利行师，用其顺而动也；《谦》之利行师，用其顺而止也。
【占】　问时运：盛运已过，目下未见得意。
○　问商业：有名无实，宜整顿旧业。
○　问家宅：防有怪祟，时作响动，用法镇压治之。
○　问疾病：宜自调养心志。
○　问六甲：生女。
【例】　明治九年，应某贵显之嘱，为占一事，筮得《谦》之《 艮》。
断曰：此卦有以山之高，入地之卑之象，恰如有功大臣，去高位而就下位，辞俸禄而隐山林，使天下之人，皆颂扬其谦德也。是以众望益归之，君上亦屡征召之，其人终谦逊而不应，迨至有可疑之迹，于是朝廷不得不声其罪，而用侵伐。上六为九三之应，虽惜九三之为人，庙议命讨，不得已也。“鸣谦，志未得”，“利用行师，征邑国”之辞，可玩味也。上爻变而为艮，见内外两卦，显现二冢之象，当时苦不得其解，至翌十年，西海起一冢，十一年东京又起一冢，遥见东西相对。余一日，与某贵显谈往事而及此，感天命之可畏，相与悚然者久之。

Line-6
Legge: The sixth line, magnetic, shows us temperance that has made itself recognized. The subject of it will with advantage put her army in motion, but she will only punish her own towns and state.
Wilhelm/Baynes: Modesty that comes to expression. It is favorable to set armies marching to chastise one's own city and one's country.
Blofeld: Modestly crows the cock. Now is the time to set armies marching to subdue the cities and the countries of the empire.
Liu: Modesty is expressed. It is favorable to use the army to chastise the city and country.
Ritsema/Karcher: Calling Humbling. Harvesting: availing-of moving legions. Chastising the capital city.
Shaughnessy: Calling modesty; beneficial herewith to move troops to campaign against city and state.
Cleary (1): Trumpeting humility, it is profitable to use the army to conquer one’s land.
Cleary (2): Expressing humility, one profits from military operations attacking the country.
Wu: The subject rolls about humility. It will be advantageous to use the armies to chasten the seditious state.

COMMENTARY
Confucius/Legge: All her aims have not yet been attained. She may employ the force of arms only to correct her own towns and state. Wilhelm/ Baynes: The purpose is not yet attained. Blofeld: Because the ruler's will has yet to be carried out, it is proper to do so. [This omen can be taken to indicate that we can afford to go forward boldly with our plans, but only if their fruition will tally with the general good. "The ruler's will” in this case is roughly synonymous with the public good.] Ritsema/Karcher: Purpose not-yet acquired indeed. Permitting availing-of moving legions. Chastising the capital city indeed. Cleary (2): The aspiration has not been attained. Wu: His aspirations have not been fulfilled … The purpose is to chasten the seditious state.
Legge: The subject of the magnetic sixth line is outside a game that has been played out. She will use force, but only within her own sphere and to assert what is right. She will not be aggressive. Chu Hsi bases all that is said under line six on its being a magnetic line, so that the temperate ruler is unable even at the close of the action to accomplish all her objects, and must limit her field even in appealing to arms.
NOTES AND PARAPHRASES
Siu: Even though the man's probity is recognized, his aims are not yet achieved. True modesty begins by disciplining one's own ego and the character of one's immediate circle, without being aggressive beyond.
Wing: Your inner development is not yet complete. The time calls for selfdiscipline. When difficulties arise, do not place the blame upon others. Once you begin to take responsibility for your own destiny you can bring order to your environment.
Editor: The ruler uses force to attain order in both this and the previous line, but here her influence is confined to immediate objectives. Temperance in this instance is expressed in her awareness of a lack of wholeness in the matter at hand, and of her own limitations in being able to effect completion. Psychologically, to "punish your own towns and state:” is to confine your action to the proper discipline of inner responses: emotions, drives, temptations, etc. Better an equable man than a hero, a man master of himself than one who takes a city.
Proverbs 16: 32
A. Recognize the limitations inherent in the situation and confine your action to objectives within your own sphere of control.
B. A modest, although incomplete, achievement. Confine your activity to controlling personal responses.

C. Don't get carried away with a modest achievement.
D. Set your house in order one step at a time.
June 10, 2000, 4/23/06, 9/5/10