Hexagram 47 · 泽水困

困卦原文
困。亨，贞，大人吉，无咎。有言不信。

象曰：泽无水，困。君子以致命遂志。

白话文解释
困卦：通泰。卜问王公贵族之事吉利，没有灾难。筮遇此爻，有罪之人无法申辩清楚。
《象辞》说：本卦上卦为兑，兑为泽；下卦为坎，坎为水，水渗泽底，泽中干涸，是困卦的卦象。君子观此卦象，以处境艰难自励，穷且益坚，舍身捐命，以行其夙志。
《断易天机》解
困卦兑上坎下，为兑宫初世卦。此卦君子受困于小人，阳为阴蔽，大人则吉而无咎。所闻之言没有诚信。

北宋易学家邵雍解
泽上无水，受困穷之；万物不生，修德静守。
得此卦者，陷入困境，事事不如意，宜坚守正道，等待时机。

台湾国学大儒傅佩荣解
时运：身名皆困，不如安命。
财运：财乏势危，不如归去。
家宅：安全第一；女寡之象。
身体：肾水已亏，险在眼前。

传统解卦
这个卦是异卦（下坎上兑）相叠。兑为阴为泽喻悦；坎为阳为水喻险。泽水困，陷入困境，才智难以施展，仍坚守正道，自得其乐，必可成事，摆脱困境。
大象：水在泽下，万物不生，喻君子困穷，小人滥盈之象。
运势：诸事不如意，所谓龙游浅水遭虾戏。
事业：境况十分不佳，遭受到很大的困难。人生面临巨大的考验，如采取不正当的手段，会愈陷愈深。相反，如身陷困逆境地而不失节操，自勉自坚，泰然处之，不失其志，终能成事。
经商：面临激烈竞争，很有破产的可能。切勿失望，而应在困境中奋斗。为此，只能靠平日加强修养。认真反省自己的行为，总结教训，重新奋起，但也不宜浮躁，应缓慢而进。同时，更要警惕因致富发财，得意忘形而陷入新的困境。
求名：欲速则不达。应以谦虚的态度，缓慢前进，应有坚定的志向，唯有志才能促成事业的成功。
婚恋：以乐观态度冷静处理，尤应注重人品。
决策：聪明智慧，但怀才不遇。若不因困境而失去信心，坚持努力上进，放弃侥幸心理，锲而不舍，虽不一定能守全实现自己的理想，但终会有所成。

第四十七卦的哲学含义

困卦卦象，泽水困卦的象征意义
困卦，这个卦是异卦相叠，下卦为坎，上卦为兑。坎为水在下，兑为泽在上。泽水落入坎水，泽水减少；坎水流入东海，坎水减少，水势越来越少就会遭受穷困。从另一个角度来分析，两水合一，水势增大而成灾，灾难就会给天下人带来穷困。
从卦象上看，坎为险在下，兑为悦在上。这又意味着先遇危险而后受困，后因困难克服而喜悦。这意味着陷入困境，才智难以施展，仍坚守正道，自得其乐，必可成事，摆脱困境。
困卦位于升卦之后，《序卦》之中这样解释道：“升而不已必困，故受之以困。”一直升进，最后总会遇到困境。在困境之中，正好可以考验人格，并且会出现转向通达的契机。
《象》中这样解释困卦：泽无水，困；君子以致命遂志。这里指出：困卦的卦象是坎（水）下兑（泽）上，为泽中无水之表象，象征困顿；作为君子应该身处穷困而不气馁，为实现自己的志向，不惜牺牲生命。
困卦象征着困顿，告诫人们困境求通的道理，属于中上卦。《象》曰：时运不来好伤怀，撮上押去把梯抬，一筒虫翼无到手，转了上去下不来。

2 47 泽水困(䷮)-高岛易断
2.1 困：亨，贞。大人吉，无咎。有言不信。
2.2 《彖传》，曰：困，刚揜也。险以说，困而不失其所亨，其惟君子乎？贞大人吉，以刚中也。有言不信，尚口乃穷也。
2.3 《大象》曰：泽无水，困。君子以致命遂志。
2.4 初六：臀困于株木，人于幽谷，三岁不觌。
2.5 九二：困于酒食。朱绂方来，利用亨祀。征凶，无咎。
2.6 六三：困于石，据于蒺藜。入于其宫，不见其妻，凶。
2.7 九四；来徐徐，困于金车，吝，有终。
2.8 九五：劓劓。困于赤绂，乃徐有说。利用祭祀。
2.9 上六：困于葛藟，于臲卼，曰动悔。有悔，征吉。
泽水困
  困：亨。贞大人吉，无咎。有言不信。
《彖》曰：困，刚揜也。险以说，因而不失其所，亨，其唯君子乎。贞大人吉，以刚中也。有言不信，尚口乃穷也。
《象》曰：泽无 水，困。君子以致命遂志。

Judgment
Legge: Oppression means that successful progress is still possible. The perseverance of the truly great man brings good fortune without error; but if he relies on words, no one will believe them.
Wilhelm/Baynes: Oppression. Success. Perseverance. The great man brings about good fortune. No blame. When one has something to say, it is not believed.
Blofeld: Adversity leading to success thanks to persistence in a righteous course; good fortune for the truly great and freedom from error! Though words be spoken, they will not inspire confidence. [`Great' refers to high moral qualities. This hexagram is of evil omen for most people, but success can be won through tremendous persistence in doing what is right.]
Liu: Oppression. Success. Persistence. Good fortune for the great man. No blame. If one indicates with words only, no one will believe.
Ritsema/Karcher: Confining, Growing. Trial: Great People significant. Without fault. Possessing words not trustworthy. [This hexagram describes your situation in terms of restriction and distress. It emphasizes that turning inward through accepting enclosure is the adequate way to handle it...]
Shaughnessy: Entangled: Receipt; determination for the great man is auspicious; there is no trouble. There are words that are not trustworthy.
Cleary (1): Exhaustion develops the righteous. Great people are fortunate and blameless. If one complains, one will not be trusted.
Cleary (2): Exhausted but coming through successfully, upright great people are fortunate and impeccable. Mere words are not believed.
Wu: Hardship indicates pervasion and perseverance. There will be good fortune for the great men. No error. But their words do not make impressions on people.

The Image
Legge: An abyss beneath the marsh that drains its water -- the image of Oppression. Thus the superior man will sacrifice his life to attain his purpose.
Wilhelm/Baynes: There is no water in the lake: the image of Exhaustion. Thus the superior man stakes his life on following his will.
Blofeld: This hexagram symbolizes a marsh in which no water (appears). The Superior Man risks his life to carry out his will.
Liu: The lake with no water symbolizes Oppression. The superior man would give up his life to achieve his purpose.
Ritsema/Karcher: Marsh without stream. Confining. A chun tzu uses involving fate to release purpose.
Cleary (1): A lake with no water is exhausted. Therefore superior people use life to the full and achieve their aim. [When people lack purpose their path is at an end. Therefore they use life to the full to achieve their aim… Using life to the full means to get to the end of conditioned life; achieving one’s aim means to achieve the primordial life… Using the temporal to restore the primordial, ending false life and establishing real life, producing being in the midst of nothingness, seeking life within death, getting through an exhausting impasse, is like a lake without water again being filled with water.]
Cleary (2): …Developed people accomplish their will by living out their destiny. [Developed people only live out their destiny; they do not willingly try to avoid following and accepting it. Being strong and balanced, they are able to be joyful even in danger; this is the will that is up to oneself. Developed people intend to accomplish their will and do not vacillate just because they run into problems.]
Wu: The marsh has no water; this is Hardship. Thus the jun zi is prepared to dedicate his life to fulfill his commitments. [A marsh devoid of water is like a man deprived of his intellectual pursuits. This is unacceptable to a jun zi. He would rather fight to the end than surrender to idiocy.]
COMMENTARY
Confucius/Legge: In Oppression we see the dynamic lines covered and obscured by the magnetic. We see the attribute of Perilousness in the lower trigram going on to Cheerfulness in the upper. Who but the superior man is still able to advance although straitened by circumstances? The central position of the dynamic lines explains the good fortune of the great man who is firm and correct. As regards speech making, to be fond of argument or persuasion is the way to be reduced to extremity.
Legge: The written Chinese character of Oppression presents us with the picture of a tree within an enclosure. "A plant," according to Williams, "fading for want of room." "A

tree," according to T'ai Tung, "not allowed to spread its branches." The image conveys the idea of being straitened and distressed, and the hexagram indicates how skilful management may relieve it. The two central places in the figure are occupied by dynamic lines, but line two is confined between one and three, which are magnetic; and line five (the ruler), as well as four (his minister), are covered by the magnetic sixth line. These conditions indicate the repression of good men by adversity. The K'ang-hsi editors imply that "actions and not words" are what are required in the case. Perilousness is the attribute of the lower trigram, and Cheerfulness that of the upper. The superior man, no matter how straitened, remains master of himself, and pursues his principled intent. The idea of speech making is found in the upper trigram, one of the attributes of which is the mouth, or speech, as well as Pleased Satisfaction. The pleading of the oppressed party still tries to make others pleased with him. Literally translated, the first sentence of the Image reads: "A marsh with no water is Oppression." Chu Hsi says: "The water descending and leaking away, the marsh above will become dry."
Anthony: Our belief in the ruling power as beneficial is shaken by doubt. This lack of steadfastness is a problem because it obstructs acceptance and its corrective power. We often receive this hexagram when we feel tired. The oppressiveness of doubt exhausts our inner resources.
NOTES AND PARAPHRASES
Judgment: With enough will, success can be won. "Actions speak louder than words.”
(i.e., The answer lies beyond the realm of reason and logic -- intuition furthers.) The Superior Man stakes everything he's got on his will to succeed. In Oppression we have the image of a dry lake bed. Anyone who has ever seen
alkali flats in the desert can easily understand this metaphor for Oppression -- almost nothing can live in such an environment. The following hexagram, The Well, is an upside-down image of Oppression depicting the opposite case of an unending source of nourishment flowing from deep beneath the surface of the earth. (A comparison of these two figures will reveal a great deal about the meaning of each.)
To be under Oppression then, is to be cut off from all sustenance -- although there is water down below, it is presently inaccessible, and there is no nourishing flow of inner forces to the surface. This is a common, inevitable and potentially defeating experience for anyone doing serious inner work: People who try to practice the Tao can all keep steadfast when they are in easy circumstances, but many of them waver in determination when they are in difficult or perilous situations. They may change their minds because of the

pressures of making a living, or they may slack in determination due to illness; their spirits may flag because of old age, or they may stop work because of obstruction by some obsession. All these are cases in which people do not exert the mind of Tao and are hindered by exhaustion, so they ultimately do not attain the Tao.
T. Cleary – The Taoist I Ching Obviously, this is a dangerous situation, and we are told how to cope with it in the Confucian commentary, where it is observed that the lower trigram of Peril goes on to the upper trigram of Cheerfulness. These two trigrams are found in reversed sequence in hexagram number sixty, Restrictive Regulations, where a cheerful attitude is described as absolutely essential for the furtherance of the Work. The observations made there also apply here, and we see the superior man thereby enabled to advance under conditions that would utterly defeat lesser individuals. This Cheerfulness cannot be underestimated. When it comes naturally and isn't forced, it is a gift of grace. Suddenly one is enabled to face the most incredible hardships
with a light heart. It isn't that you no longer care -- you still do the best you can to further the Work, but you do it with bemused detachment. The one thing the Jewish mystics never lost sight of was the suffering experienced in the arena of the profane. They did not retreat from this suffering, but sought instead to find meaning in it by living it. This is the core of mysticism. The temple in which the sacred marriage takes place is the world.
C. Ponce -- Kabbalah Lines 2 and 5 specifically mention sacrifice: an important concept in the I Ching. Sacrifice is mentioned in lines 17:6, 45:2, 46:2, 46:4, 47:2, 47:5, 63:5, and in the Judgment of hexagram 20. Note that in each case sincerity is specifically cited as essential to success.
Sincere 1: marked by genuineness: as a: free of dissimulation: not hypocritical:
REAL, TRUE, HONEST...
Very often, the “sincerity” of our sacrifices involves following the dictates of the Work whether we fully understand them or not. Much that takes place in the Work is incomprehensible to ego consciousness; for example, changes often occur within the psyche which we only experience as strange dreams. Yet somehow, perhaps months later, we suddenly realize that we no longer act in a certain way or have lost interest in something that used to be of compelling importance. Our sacrifices are necessary for these changes to take place, even if they don't immediately make sense to us. "With sacrifice shall you nourish the gods; and may the gods nourish you. Thus nourishing one another, you will obtain the Highest Good. "The gods, nourished by sacrifice, will bestow on you the enjoyments you desire." He is verily a thief who enjoys the things that they give without offering to them anything in return.
The Bhagavad-Gita

Each of Cleary’s Taoist (1) and Buddhist (2) commentaries provides valuable insights into how much courage is required to follow the dictates of the Work at its more advanced levels. Take comfort that others before you have persevered and survived: “Developed people accomplish their will by living out their destiny.”

周易第四十七卦初九爻详解
初六爻辞
初六。臀困于株木，入于幽谷，三岁不见。
象曰：入于幽谷，幽不明也。
白话文解释
初六：臀部被狱吏的刑杖打伤，被投入黑暗的牢房中，三年不见其人。
《象辞》说：进入了幽深的山谷，自然幽暗不明。

北宋易学家邵雍解
凶：得此爻者，有惊忧，或有丧服之灾。做官的会退职。

台湾国学大儒傅佩荣解
时运：渐入逆境，三年才转。
财运：材木生意，运送不易。
家宅：来往人少；男家卑微。
身体：大凶之兆。

初六变卦

  初六爻动变得周易第58卦：兑为泽。这个卦是同卦（下泽上泽）相叠。泽为水。两泽相连，两水交流，上下相和，团结一致，朋友相助，欢欣喜悦。兑为悦也。同秉刚健之德，外抱柔和之姿，坚行正道，导民向上。

初九爻的哲学含义

困卦第一爻，爻辞：初六：臀困于株木，入于幽谷，三岁不觌。爻辞
觌：指见面，相见。
本爻辞的意思是：屁股卡在枯木粧上，坐立不安；退隐到幽深的山谷里，三年不与外人相见。
从卦象上看，初六居下卦坎卦之初，坎为沟壑，象征人的臀部。坎上交巽，巽为木，所以有“臀困于株木”。巽又为入，下互为离，离有虚有幽谷之象。
《象》中这样分析此爻：“入于幽谷”，幽不明也。这里指出：“退隐到幽深的山谷里”，就是进入荒僻阴暗不见天日的地方，比喻处境极其困难，看不到一线希望。这一爻暗示人们，在自己处于困境之时，若是无力走出，不如耐心等待。
占得此爻者，此时你处于低谷时期，无数的障碍横陈在你的生活之中，处处受到牵制，仿佛被困于灌木丛之中，这个时候你能做的就是在困顿之中等待。
初六：臀困于株木，入于幽谷，三岁不觌。
象曰：入于幽谷，幽不明也。
经文意思是：困坐在木桩上，进入幽暗的山谷，三年不见天日。
象辞意思是：进入幽暗的山谷，是幽暗不光明。

初六：臀困于株木，入于幽谷，三岁不觌。
《象》曰：入于幽谷，幽不明也。

Line-1
Legge: The first line, magnetic, shows its subject with bare buttocks straitened under the stump of a tree. She enters a dark valley, and for three years has no prospect of deliverance.
Wilhelm/Baynes: One sits oppressed under a bare tree and strays into a gloomy valley. For three years one sees nothing.
Blofeld: With dried branches entangling the lower part of his body, he enters a gloomy valley. For three years he encounters no one. [Whoever receives this line must resign himself to failure.]
Liu: His bottom is oppressed by the bare tree. He enters a dark valley. For three years, he sees no one. [This line indicates fear, sadness or mourning.]
Ritsema/Karcher: The sacrum Confined, tending-towards stump wood. Entering tending-towards a shady gully. Three year's- time not encountering.
Shaughnessy: The lips are entangled in a columnar tree: Entering into a dark valley, for three years he is not drawn out; inauspicious.
Cleary (1): Sitting exhausted on a tree stump, gone into a dark ravine, not to be seen for three years.
Wu: He sits on tree roots. He enters a lonely valley. He does not see the outside world for three years. [It is all in his mind. (He) is preoccupied with the thoughts of hardship before it actually happens.]
COMMENTARY
Confucius/Legge: So benighted is she, and without clear vision. Wilhelm/Baynes: One is gloomy and not clear. Blofeld: What is said about entering a gloomy valley indicates darkness that will not be dispelled. Ritsema/Karcher: Shady, not bright indeed. Cleary (2): It is obscure and unclear. Wu: His mind is not open.
Legge: The poor subject of line one sitting on a mere stump, which affords her no shelter, is indeed badly off. The line is at the bottom of the trigram of Peril, and her correlate fourth line is unable to render help. So stupid is line one that by her own action she increases her distress. "Three years" is used for a long time.

NOTES AND PARAPHRASES
Siu: At the outset, the man lacks clear vision and is badly off. He is overwhelmed and has no immediate prospects of deliverance.
Wing: You are in danger of falling into a trap created by an adverse situation. The trap is of your own making and comes about because of discouragement. Discouragement creates a pattern for failure that will continue if not halted now.
Anthony: As long as we are influenced by doubt, we are blocked from seeing the solution. We must firmly resist doubt and hopelessness to restore open-mindedness. The way out will show itself at the right time.
Editor: Despite Blofeld's note on this line, it does not necessarily always intimate complete failure. In the most neutral sense, it's an image of stalemate, though there is a definite suggestion that this is due to one's own failing in something. Self-pity is hinted at, as well as lack of clarity. Some kind of illusion prevails. There is a possibility that things aren't as bad as they seem, or your attitude is making them worse than they need to be. The line can sometimes indicate that you have misunderstood a previous hexagram. There are two wrongs the soul commits. The first is its descent; the second, the evil done after arrival here below. The first is punished by the very conditions of its descent. Punishment for the second is passage once more into other bodies, there to remain at greater or less length according to the judgment of its deserts. (The word "judgment" indicates that this takes place as a result of divine law.) If, however, its perversity goes beyond all measure, the soul incurs an even more severe penalty administered by avenging daimons.
Plotinus -- The Enneads
A. You are oppressed and confined by ignorance; perhaps the aridity of "reason."
B. A self-created impasse.

周易第四十七卦九二爻详解
九二爻辞
九二。困于洒食，朱绂方来，利用享祀。征凶，无咎。
象曰：困于洒食，中有庆也。
白话文解释
九二：酒醉未醒，穿着红色服装的蛮夷前来进犯，忧患猝临，宜急祭神求佑。至于占问出征，则有危险。其他事无大的灾祸。
《象辞》说：酒醉未醒，天予命赐公卿之服，因为九二之爻居下卦中位，这是将有喜庆之事的兆头。

北宋易学家邵雍解
平：得此爻者，得贵人提携，营谋获利，静吉动凶。做官的有晋升之机。

台湾国学大儒傅佩荣解
时运：有名有利，反为利用。
财运：由商起家，往前则凶。
家宅：富贵祭拜；婚姻即成。
身体：饮食无度，收心祷告。

九二变卦

  九二爻动变得周易第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。

九二爻的哲学含义

困卦第二爻，爻辞：九二：困于酒食，朱绂方来，利用享祀；征凶，无咎。爻辞释义
朱绂：“朱”为大红色，“绂”为蔽膝的下裳，合称则为古代贵族的官服。
从卦象上看，九二在下卦坎中，以阳爻居阴位，群阴陷阳，大志难伸，又与九五无应。难以得到君主的信任。如若急功近利，则有“征凶”的危险。但是若是持中守正，静等时机，反而会有好事出现。
《象》中这样解释本爻道：“困于酒食”，中有庆也。这里指出：“困于酒食”，并不是很可怕的事，只要内心坚持中道，纯正而有主见，就会有喜庆之事到来。
九二这一爻给人的启示是：当自己的的才华不能施展时，不要绝望，要耐心地等待时机。若是有了时机，刚刚出山，也不要锋芒太露。
占得此爻者，此时正处于困顿之中，你不必为自己的志向未伸而愁眉苦脸，也没必要四处求人，你可以饮酒，可以去结交朋友，也可以看书充实自己，专心做好手边的事情，很快就会有喜庆之事到来。
九二：困于酒食，朱绂方来，利用亨祀，征凶，无咎。
象曰：困于酒食，中有庆也。
经文意思是:因酒食过量而受苦，富贵刚来，有利于祭祀先祖，征伐凶险，没有灾难。
象辞意思是:因酒食过量而受苦，是居中位而有喜庆。

九二：困于酒食，朱绂方来。利用享祀。征凶，无咎。
《象》曰：困于酒食，中有庆也。

Line-2
Legge: The second line, dynamic, shows its subject straitened amidst his wine and viands. There come to him anon the red knee-covers of the ruler. It will be well for him to maintain his sincerity as in sacrificing. Active operations on his part will lead to evil, but he will be free from blame.
Wilhelm/Baynes: One is oppressed while at meat and drink. The man with the scarlet knee bands is just coming. It furthers one to offer sacrifice. To set forth brings misfortune. No blame. [This pictures a state of inner oppression. Externally, all is well, one has meat and drink. But one is exhausted by the commonplaces of life, and there seems to be no way of escape. Then help comes from a high place… Here a disagreeable situation must be overcome by patience of spirit.]

Blofeld: Difficulties arise through indulgence in food and drink. A vermillion sashwearer (man of very high rank) appears; it is advisable to utilize this opportunity to offer sacrifice. Advancing brings misfortune, though no error is involved.
Liu: Oppressed by food and drink. The man in the red ceremonial robe comes. It is beneficial to sacrifice. It leads to misfortune to set forth. No blame.
Ritsema/Karcher: Confined, tending-towards liquor taking-in. Scarlet sashes on-allsides coming. Harvesting: availing-of presenting oblations. Chastising: pitfall, without fault.
Shaughnessy: Entangled in wine and food: the scarlet kneepads having just arrived, it is beneficial to use an aromatic grass sacrifice; to be upright is inauspicious; there is no trouble.
Cleary (1): Hard up for wine and food; then comes the regal robe. It is beneficial to make ceremonial offerings. To go on an expedition brings misfortune. No blame.
Cleary (2): Exhausted, but with food and drink. When the regal robe comes, it is beneficial to make a ceremonial offering. An expedition leads to misfortune, but there is no blame.
Wu: He is enslaved by wine and food. He just received a red vestment. It is good for making offerings. He will encounter ill fortune in having undertakings, but no error.
COMMENTARY
Confucius/Legge: Although straitened, his position is central, and there will be ground for congratulation. Wilhelm/Baynes: The middle brings blessing. Blofeld: The difficulties arising from our gluttony may nevertheless be productive of blessings.
Ritsema/Karcher: Center possessing reward indeed. Cleary (2): There is celebration within. Wu: The central position has things worthy of celebration.
Legge: The three dynamic lines in the figure (two, four and five) are all superior men, and their being straitened is not in themselves, but in their circumstances which prevent selfdevelopment. Hence line two is straitened while he fares sumptuously. His correlate in the fifth place, though not quite proper, is the ruler who comes to his help. (The red knee covers distinguish the ruler from those of the nobles, which are scarlet.) Let line two cultivate his sincerity and do the work of the hexagram as if he were sacrificing to spiritual beings, and then, if he keeps quiet, all will be well.
NOTES AND PARAPHRASES
Siu: The man is apparently well off but is actually inwardly depressed. He is unable to solve the ordinary problems of life and develop his basic principles. He is rescued by the

prince, who is looking for able helpers. However, he must first be patient until the unseen obstacles are overcome by prayers and sacrifices.
Wing: An Adversity facing you now comes about from boredom. Indulgences and pleasures may come too easily for you. Try giving yourself to a worthwhile cause. There is redemption in such altruistic actions.
Editor: The core idea here is that a sacrifice of some kind is necessary to relieve your oppression. Sacrifice is a universal principle deeply rooted in the unconscious psyche. The general idea behind it is the offering of something valuable to obtain something more valuable, which may not be immediately obvious; it is an act of faith and acknowledgment of subservience to higher guidance. In terms of the Work, this is the ego's sacrifice of its autonomy to the Self. Here the situation is the seeming contradiction of being oppressed while surrounded by plenty, so the sacrifice could involve not partaking of what is readily available. Compare with 45:2, which is created if this is the only changing line. Sacrifice, "making sacred" (from the Latin sacrum facere) psychologically entails a surrender of ego libido to the service and intents of the transpersonal entelechy ... Transformation rests on sacrifice, on making "holy" by giving up and rendering to the transpersonal, "sacred" powers what one "has" while remaining what one essentially "is." One submits to change, death and loss of some aspects of one's being, abilities or possessions, while refusing to "curse God, and die" (Job 2:9), in other words, refusing to let go of one's trust in life and one's central core of integrity and Self.
E.C. Whitmont -- The Alchemy of Healing
A. Starving amid plenty, one has almost made a connection with the source of truth. Give up your illusions and wait.
B. What you seek is all around you, and the connection is immanent. Have the will to sacrifice an option to relieve your oppression.
C. You can afford to sacrifice something now in the faith that you'll get something better later on.

周易第四十七卦九三爻详解详解
六三爻辞
六三。困于石，据于疾藜。入于其宫，不见其妻，凶。
象曰：据于疾藜，乘刚也；入于其宫，不见其妻，不祥也。
白话文解释
六三：被石头绊倒，被蒺藜刺伤，历难归家，妻子又不见了，这是凶险之兆。
《象辞》说：被石头绊倒，被蒺藜刺伤，之所以屡遇艰难，因为六三阴爻居于九二阳爻之上，像弱者攀附于强暴之人，必受其挟持威凌。回到家中，妻子又不见了，这是不祥之兆。

北宋易学家邵雍解
凶：得此爻者，多难之时，宜守正谨慎。

台湾国学大儒傅佩荣解
时运：进退不得，身将不保。
财运：财去命弱，下场堪虑。
家宅：悼亡之屋。
身体：无可救药。

六三变卦

  六三爻动变得周易第28卦：泽风大过。这个卦是异卦（下巽上兑）相叠。兑为泽、为悦，巽为木、为顺，泽水淹舟，遂成大错。阴阳爻相反，阳大阴小，行动非常，有过度形象，内刚外柔。

九三爻的哲学含义

困卦第三爻，爻辞：六三：困于石，据于蒺藜；入于其宫，不见其妻，凶。爻辞释义
石：指磐石，表征坚固。蒺藜：指一种带刺的植物，果实外表带刺。这里指荆棘丛生的困难之地。
从卦象上看，六三属于阴爻居刚位，有如才质柔弱的人担当了一个重要职位，难以胜任。《象》中这样解释本爻：“据于蒺藜”，乘刚也；“入于其宫，不见其妻”，不祥也。这里指出：“困于乱石之中，周围荆棘丛生”，就是说阴柔凌驾在阳刚之上，情形就像是站在刺人的蒺藜上面，十分困窘。“回到家中，又不见了妻子”，说明祸不单行，已经饱受各种困扰，家门又惨遭不幸，实在是不吉祥的兆头。
《系辞》中解释道：“非所困而困焉，名必辱。非所据而据焉，身必危。既辱且危，死期将至，妻其可得见耶？”
占得此爻者，要知道，处困之道在于静守待变，最忌躁动妄行。做事要量力而行，如果自己不胜任的事，不要去强做。如果自己能力不行，或陷入困境之中，不要争强好胜，要谦虚谨慎，否则会陷入困境之中。
六三：困于石，据于蒺藜，入于其宫，不见其妻，凶。
象曰：据于蒺藜，乘刚也。入于其宫，不见其妻，不祥也。

六三：困于石，据于蒺藜，入于其宫，不见其妻，凶。
《象》曰：据于蒺藜，乘刚也。入于其宫，不见其妻，不祥也。

Line-3
Legge: The third line, magnetic, shows its subject straitened before a frowning rock. He lays hold of thorns. He enters his palace, and does not see his wife. There will be evil.
Wilhelm/Baynes: A man permits himself to be oppressed by stone, and leans on thorns and thistles. He enters his house and does not see his wife. Misfortune.
Blofeld: Faced by rock-like difficulties and with naught to lean upon but thistles and
briars, he entered his dwelling but could not find his wife -- misfortune! [This line may be

taken to presage insuperable difficulties; the word “wife" does not necessarily have any special application to our case, as can be seen from the commentary on the line.]
Liu: The man is oppressed by stone. He sits on thorns and thistles. When he enters his home, he cannot find his wife. Misfortune. [One should be prepared to meet with insult or difficulty.]
Ritsema/Karcher: Confined, tending-toward petrification. Seizing tending-towards star thistles. Entering tending- towards one's house. Not visualizing one's consort. Pitfall.
Shaughnessy: Entangled in stone, and crying out in the thistles: Entering into his palace, and not seeing his wife; inauspicious.
Cleary (1): Stymied by rocks, resting on thorns, going into the house without seeing the wife – inauspicious.
Cleary (2): Exhausted on a rock, resting on thorns, going into a house but not seeing the wife is not a good sign.
Wu: He is surrounded by rocks and leaning on thorny shrubs. He enters his house and does not find his wife. Foreboding.
COMMENTARY
Confucius/Legge: "He lays hold of thorns" -- this is suggested by the position of the line above the dynamic line. To enter one's palace and not see one's wife is inauspicious.
Wilhelm/Baynes: He rests on a hard line. This bodes misfortune. Blofeld: The firm line just below him. His not finding his wife symbolizes bad luck. Ritsema/Karcher: Riding a solid indeed. Not auspicious indeed. Cleary (2): Not seeing the wife is not a good sign. Wu: An unfortunate omen.
Legge: For a full explanation of the third line, Chu Hsi refers the reader to what Confucius said on it: "If one be distressed by what need not distress him, his name is sure to be disgraced; if he lay hold on what he should not touch, his life is sure to be imperiled. In disgrace and danger, his death will soon come; is it possible for him in such circumstances to see his wife?" The K'ang-hsi editors say here: "The subjects of the three magnetic lines (one, three and six) are all unable to cope correctly with the oppression of their circumstances. The first is at the bottom, sitting and distressed. The third line, able either to advance or retreat, advances and is distressed. Wounded abroad, he returns to his family and finds no one to receive him: a graphic portrayal of the results of reckless action."
NOTES AND PARAPHRASES
Siu: The man is indecisively unable to deal with adversity and is oppressed by something which should not oppress him. He leans on things like thorns and thistles, which are hazardous yet cannot support him.

Wing: You allow yourself to become oppressed by things that are not oppressive. You put your faith in things that cannot support you. You are unable to see your priorities although they are obvious. This brings misfortune.
Editor: This line does not lend itself to the usual gender symbolism. The rock is often a symbol of eternity, and is seen as a dwelling place for spiritual beings, hence: a transcendental reality or "eternal verity." In fairy tales a barrier of thorns is often created
by an evil witch or other negative magnetic force -- the feminine principle in its destructive aspect. This barrier is usually what separates the hero from the sleeping maiden, his unconscious anima or feminine soul. A house or palace is the whole psyche. ("In my
father's house are many mansions." -- John 14:2) The wife of course, is the contra-sexual correlate: in a man, the anima, or emotional-feeling component of his psyche. (A woman receiving this line should just reverse the symbolism and see it as the animus, or logicalthinking component of her psyche.) Putting all these symbols together we receive an image of a situation which is somehow contrary to "the laws of nature." Both the frowning rock (yang) and the thorns (yin) are opposed to the situation, so no union can possibly take place: "He does not see his wife." If this is the only changing line, the new hexagram created is number twenty-eight, Critical Mass, with a corresponding line which indicates a position of extreme vulnerability to danger. This line is an unambiguous
warning that your situation is untenable -- both dynamic and magnetic forces are against you. Ritsema/Karcher translate "pitfall" as: "Leads away from the experience of meaning; stuck and exposed to danger, unable to take in the situation; flow of life and spirit is blocked..." Wilhelm alludes to "immanent death," which, of course, should be interpreted symbolically in most cases. He disowned the God who made him, dishonored the Rock, his salvation.
Deuteronomy 32: 15
A. You are out of touch with reality -- resisting a situation that you should accept.
B. Your ego-indulgence in illusion prevents psychic unity; your action, intention or attitude is in opposition to psychic unification.

周易第四十七卦九四爻详解详解
九四爻辞
九四。来徐徐，困于金车，吝，有终。
象曰：来徐徐，志在下也。虽不当位，有与也。
白话文解释
九四：其人被关押在囚车里，慢慢地走来。真不幸，但最后还是被释放。
《象辞》说：行走缓慢，不求速进，志向卑微的表现。九四之爻居于九五之下，像人甘居下位，因为态度谦卑，倒能得人帮助。

北宋易学家邵雍解
凶：得此爻者，谋事虽然不利，但终有出险之时，从商者或周转不利。做官的闲职者会被起用。

台湾国学大儒傅佩荣解
时运：地位不当，受人所鄙。
财运：货物失去，急救可保。
家宅：慢些入住；事缓可成。
身体：长期劳累，恐得归天。

九四变卦

  九四爻动变得周易第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。

九四爻的哲学含义

困卦第四爻，爻辞：九四：来徐徐，困于金车，吝，有终。爻辞释义
徐徐：指行动迟缓。困于金车：指交通阻塞。
本爻辞的意思是：缓缓而来，是因被金车所困阻。虽然会遇到一些困难，但最终会有好的结局。
从卦象上看，九四已经进入上卦，不是被困，而是济困。但九四以阳爻居柔位，失位，而且与卦中九五相敌，又为上六所掩，不能上进，只能援助与其有应的初六度过困境。困卦下卦为坎，这意味着九四最初并不顺利，而是遇到了坎陷之困。幸好有九二的支持，才最终走出困境。
《象》中这样解释本爻：“来徐徐”，志在下也；虽不当位，有与也。这里指出：“缓缓而来”，表明没有飞黄腾达的奢望，一心想着屈尊下士来摆脱困境；虽然所处地位不妥当，不能胜任职务，却能得到志同道合者的支持。这一爻给人的启示就是：即使为了解救别人，也要量力而行。
占得此爻者，你看到朋友遇难，想出手相助，可是自己能力不足，如果前去必陷入困难之中。你可以到志同道合的朋友来一起行动，这样可实现目标。
九四：来徐徐，困于金车，吝，有终。
象曰：来徐徐，志在下也。虽不当位，有与也。

九四：来徐徐，困于金车，吝，有终。
《象》曰：来徐徐，志在下也。虽不当位，有与也。

Line-4
Legge: The fourth line, dynamic, shows its subject proceeding very slowly to help the subject of the first line, who is straitened by the carriage adorned with metal in front of him. There will be occasion for regret, but the end will be good.
Wilhelm/Baynes: He comes very quietly, oppressed in a golden carriage. Humiliation, but the end is reached.
Blofeld: A slow arrival. Trouble in a golden carriage. Shame, but not for long. [Trouble in a golden carriage coupled with shame suggests that we get into difficulty through our

presumption, or through placing too much confidence in someone of much higher station than ourselves.]
Liu: He comes slowly, oppressed in a golden carriage. Embarrassment, but good results in the end.
Ritsema/Karcher: Coming, ambling, ambling. Confined, tending-towards a metallic chariot. Abashment. Possessing completion.
Shaughnessy: Coming slowly, entangled in the metal chariot; distress; there is an end.
Cleary (1): Coming gradually, exhausted in a golden cart; shame has an end.
Cleary (2): Coming slowly, exhausted in a gold car, there is shame, but there is a conclusion.
Wu: Walking slowly and leisurely, he is distressed in seeing a golden carriage and feels humiliated, but he will complete his assignments.
COMMENTARY
Confucius/Legge: His aim is directed to help the lower line. Although he is not in his appropriate place, he and his correlate will in the end be together. Wilhelm/ Baynes: His will is directed downward. Though the place is not appropriate, he nevertheless has companions. Blofeld: The tardy arrival implies that our will-power is at a low ebb. However, though the line is not suitably placed, it does not stand alone. [At least we may hope for a little aid from others.] Ritsema/Karcher: Purpose located below indeed. Although not an appropriate situation, possessing associating indeed. Cleary (2): The mind is on something lower. There is a partner. Wu: He wishes to be with the one below. He is responsive to the other.
Legge: Lines four and one are proper correlates, but four is dynamic in a magnetic place and therefore slow to give assistance. Then line one is run over by line two, which is represented as a chariot of metal. It is difficult for one and four to come together and effect much, but four is near the ruler, also dynamic, and through this common sympathy a measure of success is attained.
NOTES AND PARAPHRASES
Siu: The man in a high position proceeds hesitantly to help the lower class. He encounters difficulty in breaking loose from the circle of the wealthy and the powerful. The original intention of his good resolution eventually brings favorable results.
Wing: Your progress is slowed by your position in the situation. Although your intentions are good, you are diverted from your path by temptations. There is some humiliation, but you will accomplish your aim.

Editor: Most translations render this line as a golden carriage (a luxurious vehicle), slowly transporting the subject of the fourth line to his destination. The implication is that our unhurried progress may be due to self-indulgence, but the position is not totally improper and a delayed relief of oppression is assured. In each of us there is another whom we do not know. He speaks to us in dreams and tells us how differently he sees us from the way we see ourselves. When, therefore, we find ourselves in a difficult situation to which there is no solution, he
can sometimes kindle a light that radically alters our attitude -- the very attitude that led us into the difficult situation.
Jung -- Civilization in Transition
A. Resolution of the situation is slow in coming: "Better late than never."
B. Illusions of ease and pleasure retard your progress. Nevertheless, mediocre performance does not necessarily portend failure.

周易第四十七卦九五爻详解详解
九五爻辞
九五。劓刖，困于赤绂。乃徐，有说，利用祭祀。
象曰：劓刖，志未得也。乃徐有说，以中直也。利用祭祀，受福也。
白话文解释
九五：割了鼻子，断了腿，被身着红色服装的蛮夷虏去。后来慢慢找到脱身的机会，终于逃脱回家。宜急祭神酬谢。
《象辞》说：割了鼻子，断了腿，是说其人不得志，身处险境。后来慢慢地脱离了险境，因为九五之爻居上卦中位，像人立身正直，自能化险为夷。宜祭祀鬼神，因为爻象指示：祈求鬼神保佑，承受其福荫。

北宋易学家邵雍解
凶：得此爻者，先难后易，不良者有诉刑之扰，丧服之忧。做官的先阻后顺。

台湾国学大儒傅佩荣解
时运：过刚必折，小心免祸。
财运：货物清理，慢慢售出。
家宅：鼻足之患；先疑后成。
身体：头脚之病，调养祷告。

九五变卦

  九五爻动变得周易第40卦：雷水解。这个卦是异卦（下坎上震）相叠。震为雷、为动；坎为水、为险。险在内，动在外。严冬天地闭塞，静极而动。万象更新，冬去春来，一切消除，是为解。

九五爻的哲学含义

困卦第五爻，爻辞：九五：劓刖，困于赤绂；乃徐有说，利用祭祀。爻辞释义
劓：是古代的刑罚之一，指割去鼻子。削：指砍去脚踝以下的部分。赤绂：指大臣的官服。说：同“脱”。
这一爻给人的启示是：要守正持中，心地纯正，才能走出困境。九五这一爻处于全卦的君主之位，君王之困在于言路闭塞，上下不通，若是施暴政，更是会使众叛亲离。
《象》中这样分析本爻：“劓刖”，志未得也；“乃徐有说”，以中直也；“利用祭祀”，受福也。这里指出“用割鼻子剁脚的酷刑治理天下”，表明作为最高的领导者，如果不体恤下级，滥施酷刑，就会落得个孤家寡人、众叛亲离的结果。“慢慢地又会走困境”，完全是由于坚守中庸、保持正直品德的结果；“走出困境，是因为虔诚地祭祀神灵”，就是说诚心敬神，可以时时接受神灵恩赐的福分，求得吉祥顺利。
占得此爻者，可能是一个单位的领导人，由于自己的狂自尊大，把下级的忠言看成恶语，从而造成是非不分，引起别人的不满。由于自己对下级过于严厉，别人不敢给你提意见，都躲着你走，也不能跟你志同道合。这个时候，你要转变自己的做法，采取怀柔策略，笼络人心，这样才可能走出困境。
九五：劓刖，困于赤绂，乃徐有说，利用祭祀。
象曰：劓刖，定未得也。乃徐有说，以中直也。利用祭祀，受福也。

九五：劓刖，困于赤绂，乃徐有说，利用祭祀。
《象》曰：劓刖，志未得也。乃徐有说，以中直也。利用祭祀，受福也。

Line-5
Legge: The fifth line, dynamic, shows its subject with his nose and feet cut off. He is straitened by his ministers in their scarlet knee covers. He is leisurely in his movements however, and is satisfied. It will be well for him to be as sincere as in sacrificing to spiritual beings.
Wilhelm/Baynes: His nose and feet are cut off. Oppression at the hands of the man with the purple knee bands. Joy comes softly. It furthers one to make offerings and libations.
Blofeld: His nose and feet are chopped off owing to difficulties with a vermillion sashwearer (man of high rank), but joy may come in time. It is advisable to offer sacrifice. [It is very sure that we shall have to suffer bitterly. The joy to come is less certain, but may be assured by our making a suitable sacrifice.]
Liu: His nose and feet suffer punishment, oppressed by the man in the red ceremonial robe. Joy comes gradually. It is beneficial to sacrifice.
Ritsema/Karcher: Nose-cutting, foot-cutting. Confined, tending-towards a crimson sash. Thereupon ambling possesses stimulating. Harvesting: availing-of offering oblations.
Shaughnessy: Doubled rafters; entangled in crimson kneepads, then slowly having extrication; beneficial to use an aromatic grass sacrifice.
Cleary (1): Nose and feet cut off, at an impasse in minister’s garb, gradually there will be joy; it is beneficial to make ceremonial offerings.
Cleary (2): Nose and feet cut off, exhausted in a regal robe, etc.

Wu: He feels as if his nose and feet had been cut off, as he is distressed in seeing the red vestment. He will come out of hardship slowly and be happy. It will be good to make offerings.
COMMENTARY
Confucius/Legge: His aim has not yet been gained. Satisfied leisure means his position is central and his virtue is correct. Sincere sacrifice means he thereby receives blessing.
Wilhelm/Baynes: He does not yet attain his will. The line is straight and central. Thus one attains good fortune. Blofeld: What we will now will not come to pass. The correct position of the line. Sacrifice in order to ensure good fortune. Ritsema/Karcher: Purpose not yet acquired indeed. Using centering straightening indeed. Acquiescing-in blessing indeed. Cleary (2): The aim is not yet attained. Taking a balanced course. One receives blessings. Wu: His wishes have not been fulfilled. He is straightforward. He will receive blessings.
Legge: The fifth line is repressed by the sixth, yet urged on by the fourth. He is thus wounded from above and below, especially the minister in the fourth line with his scarlet knee covers. But the upper trigram symbolizes Cheerfulness, and this indicates that he gets by notwithstanding his difficulties. His sincerity helps get him through also.
NOTES AND PARAPHRASES
Siu: The man's good intentions to help mankind are obstructed from above and below, especially by the bureaucrats. Gradually the situation improves. In the meantime, all he can do is to maintain inner composure, as in offering sacrifices to heaven.
Wing: There exists a frustrating lack of information within your milieu. Bureaucracy stands in the way of progress. Those who need help are stranded. All you can do is maintain your composure until things take a promised turn for the better.
Editor: The situation of line five is "between a rock and a hard place." The nose
symbolizes intuition -- to have the nose cut off suggests that we have no insight into our situation; when our feet are cut off, we "don't have a leg to stand on" and our foundation is undermined. Psychologically, the symbolism implies that the stress of the position is caused by a higher power: the Self; if so, the stress is necessary to effect an inner transformation of some sort. We are asked to sacrifice our need to understand the incomprehensible and submit to the requirements of the time. This line changes the hexagram to number forty, Liberation, suggesting that through submission to Oppression one eventually attains freedom. The death of the physical body is one of the supremer forms of the principle of Crucifixion. One which equals it is the "death of initiation." This is the comparatively high initiation where the whole life is dedicated to the service of the Spirit ... and the initiate instead of dying for a principle, lives out his life in

accordance with a principle, and this can be a far harder thing ... The Great Work comes first, whatever the cost.
Gareth Knight -- Qabalistic Symbolism
A. Without intuition you have no power-base -- submit to the lessons that a restricted situation offers you. Sacrifice your ego impulses.
B. You are oppressed by powers outside of your awareness. For the benefit of the Work, sacrifice your autonomy and your need to understand, and attain eventual liberation.

周易第四十七卦上九爻详解详解
上六爻辞
上六。困于葛藟，于臲卼，曰动悔。有悔，征吉。
象曰：困于葛藟，未当也。动悔有悔，吉行也。
白话文解释
上六：被葛藟绊倒，被小木桩刺伤，处境如此艰难，不宜有所行动，否则悔上加悔。至于占问出征则吉利。
《象辞》说：被葛藟绊倒，因为行为不得当。悔悟到动则招悔，必能谦慎行事丽逢吉利。

北宋易学家邵雍解
平：得此爻者，防惊忧丧服，惟商人、旅行者利有攸往。做官的会有刑罚束缚之忧。

台湾国学大儒傅佩荣解
时运：厄运将终，收心努力。
财运：久货可出，方可获利。
家宅：修整旧宅；厘清瓜葛。
身体：心神不安，迁地静养。

上六变卦

  上六爻动变得周易第6卦：天水讼。这个卦是异卦（下坎上乾）相叠。同需卦相反，互为“综卦”。乾为刚健，坎为险陷。刚与险，健与险，彼此反对，定生争讼。争讼非善事，务必慎重戒惧。

上九爻的哲学含义

困卦第六爻，爻辞：上六：困于葛藟，于臲卼，曰动悔有悔，征吉爻辞释义
葛藟:藤本植物，一种葡萄类藤木。此句为困绕于藤条之内。于臲卼:高而直竖的木粧。
本爻辞的意思是：被困在缠绕的葛藤中，身临高危之地。如果说行动会有所悔恨，那就早点行动，以早些悔悟，前进会吉祥。
上六这一爻启示的是困极则通、穷极思变的道理。陷于困境之中，若是不采取行动，将会被困死此地，不如放手一搏，若是行动失误，也能吸取经验教训。
《象》中这样分析本爻：“困于葛蠤”，未当也；“动悔有悔”，吉行也。这里指出：“被困在缠绕的葛藤中”，说明所处位置不是十分妥当，脚下尚有难以解脱的绊索，因此困难重重。“如果说行动会有所悔恨，那就早点行动，以早些悔悟”，这是十分明智的举动，早些悔悟，把危险抛在身后，前途就会顺利。
占得此爻者，身陷困顿之中，不管成不成之功，都要拼力一搏，积极去行动，这样情况才能有所改变。
上六：困于葛藟，于臲卼，曰动悔有悔，征吉
象曰：困于葛藟，未当也。动悔，有悔吉，行也。
经文意思是：被困扰在长刺的葛藤中，叫作运动就会后悔。有后悔的事，征讨则吉祥。
象辞意思是：被困扰在长刺的葛藤中，是因为位置不当。动一动就会后悔，因后悔而吉祥，是因为行动起来才能走出困境。

上六：困于葛藟，于臲，曰动悔有悔，征吉。
《象》曰：困于葛藟，未当也。动悔有悔，吉行也。
47　泽水困(䷮)-高岛易断
卦体本《乾》《坤》《否》，《坤》以上一阴往《乾》，成《兑》，《乾》以中一阳来《坤》，成《坎》，是为《兑》上《坎》下。 易位为《节》，《节》《象》曰“泽中有水”，言泽能节水，不使漏溢，有滋润，无枯涸也。反是为《困》，泽在水上，则水无所节，随泻随下，而泽涸矣。上互《巽》，《巽》为木，泽竭则木槁；下互《离》，《离》为日，“日以烜之”，则水益涸。《序卦传》曰：“升而不已必困，故受之以困。”夫有升必有降，升而不降，上愈升，下愈竭，竭则困，故名其卦曰《困》。
困：亨，贞。大人吉，无咎。有言不信。
▲　甲骨文困
▲　篆书困
“困”字，从木，在口中。木为阳之生气，历《坎》地则凋，逢《兑》金则刑，木斯困矣。必自《兑》而《坎》，转而入《震》，《震》为春，为生，则木道乃亨。古来贤哲，其蒙难艰贞，不知几经困苦，而始得亨通者，类如斯矣，故曰“大人吉，无咎”。“有言不信”者，谓当此困厄之际，身既不用，言何足重？惟宜简默隐忍，以道自守，若复喋喋多言，反足招尤，其谁听信乎！
《 彖传》，曰：困，刚揜也。险以说，困而不失其所亨，其惟君子乎？贞大人吉，以刚中也。有言不信，尚口乃穷也。
《困》者，如敌之被困于重围，兽之受困于陷阱，困而不能出，即《彖传》所谓“揜”也。《坎》，刚也，《兑》，柔也，九二为二阴所揜，四五为上六所揜，内卦《坎》阳，为外卦《兑》阴所揜，谓之“刚揜”，揜斯困矣。《坎》险《兑》悦，是困在身，而亨道也。二五刚中，有大人之象，处困能亨，道得其正，惟君子足以当之。以德则称君子，以位则称大人，以其刚中，乃能不失所亨，是以吉也。若文王之幽囚鸣琴，周公之居东赤舄，孔子之被厄兴歌，是之谓险而悦，困而亨，乐天知命，有非险阻艰难所得夺其志也。《兑》为口，故“有言”，《坎》为孚，《坎》刚为《兑》柔所揜，故“不信”。人当困厄，或陈书以干进，或立说以矜才，由君子《观》之，窃叹其徒尚口说耳。道既不行于世，言必不信于人，侈侈烦言，益致困穷矣。大人处之，惟在秉刚履中，以济其困而已。
以此卦拟人事，困囚二字形相似，木在口为困，人在口为囚，故困亦有囚禁之义，是人遭穷被厄之时也。困与亨相反，困必不亨，亨必不困，惟君子处之，其身虽困，其心则亨，其遇虽困，其道则亨。所以“不失其所亨”者，要在能守此贞也。贞则不为小人之滥，而为大人之吉，是天之所以玉成大人者，正在此困耳。卦徒以刚为柔揜，刚阳上升，自《升》入《困》，为柔所抑，屈而不伸，则困。卦体下险上悦，虽居坎险，不失《兑》悦，所谓遗而不怨，穷而不悯，惟争其道之亨不亨，不问其遇之困不困也。卦象为泽无 水，泽以得水为润，无水则泽涸，然泽不以涸而怨水，人亦当不以困而怨命，“致命遂志”，此君子之所为君子也。在不安命之小人，一遭困难，势必怏怏于心，轻举躁动，始则甘言媚世，用以乞怜，乞之不应，激而发为怨言，不知因困而有言，卒至因言而益困，是之谓“有言不信，尚口乃穷也”。玩六爻之辞，多以“往”为凶，“来”为吉，“往”者谓欲前往而争之，是不知命也，“来”者谓待其来而安之，是能俟命也。《 易》之大旨不外扶阳抑阴，即所以戒小人而进君子。观小人之处困，困则终困矣，君子之处困，困即为亨也。
以此卦拟国家，在人为困亨，在国为治乱，人不能有亨无困，国亦不能有治无乱。困不终困，秉正以守之，则困亨；乱不终乱，有道以治之，则乱治。乱之由来，在于亲小人，远君子。小人柔也，君子刚也，是柔揜刚也。《坎》为险，《兑》为悦，险则为艰难《离》乱，国家当此，政散民流，上下交困，欲其悦而使众也，不亦难乎？苟其险而能悦，以《兑》济《坎》，则险不终险，如太王之避狄迁岐，而终得兴周，勾践之卧薪尝胆，而卒能灭吴，皆所谓处困而不失其亨，虽乱而终治也。原其所以治乱者，道在刚中耳。“刚中”指二五而言，二五两爻，皆得中。五，君也，二，臣也，君臣合志，同济时艰，犹文王之得吕望，越王之有范蠡，乱而得治，皆二五之功也。是以“幽谷”不能为之藏，“蒺藜”不能为之刺，葛藟”不能为之挠。天下事无不可为，惟在居刚履中，应天顺人而已。若徒以空言惑世，则惟口兴戎，适以滋乱，其何益乎！
通观此卦，按《蹇》、《需》、《困》三卦，皆处险：《蹇》“险而能止”，足以避难；《需》险而不陷，义不至穷；《困》卦上下三刚，为柔所揜，而无所容，是《困》也。《 彖传》之旨，以险而悦，困而亨，爻象之义，以往为凶，来为吉。往者自下往上，来者自上来下，来者龃龉而不得合，往者内外互塞。初之“株木”障内；三之“蒺藜”拒中；上之“葛藟”蒙上。九二在险，九五同德，为拯困之主，而为四所隔，四与初应，而为二所隔，必待四来初，而五乃得与二合。苟三之“蒺藜”不去，则四未得行；上之“葛藟”不去，则五亦未得通。故《困》之害在三上，三上去而可无忧于初矣。总之，《困》之者柔，而为其所困者刚也，即《彖传》所谓“刚揜”也。岂知刚《困》而柔亦《困》，刚《困》为“酒食”，为“金车”，为“朱绂”，悦而在下，《困》亨之象；柔《困》为木石，为“蒺藜”，为“葛藟”，险而在上，困人之象。惟其险而能悦，则险不为陷，法《坎》之信，《坎》可以济，得《兑》之悦，《困》可以亨。彼“酒食”、“朱绂”、“金车”，即从木石、“蒺藜”、“劓刖”、“葛藟”而来，其百般而磨折者，正所以试历而成就之也。困愈深，成愈大，孟子所论“天降大任”一章，可作为《困》卦之注脚。
《大象》曰：泽无 水，困。君子以致命遂志。
《井》《象》谓“木上有水”，取其可汲养也；《师》《象》谓“地中有水”，取其能容畜也；《困》之《象》曰“泽无水”，无水则无可汲养，亦无所容畜，而泽困矣。《坎》为水，亦为志，君子观之，谓泽之不得水，犹士之不得志也。孔子曰，得之不得曰有命，命当其困，身可困，志不可夺也。譬如危城孤守，强敌环攻，内兵疲而外援绝，矢穷力尽，一战身亡，以遂靖共之忠，斯不失见危授命之义也，是之谓“君子以致命遂志”。盖命在天，志在我，时当困穷已极，无可奈何；命则听之于天，志则尽夫在我，为道谋不为身谋，计百年不计一日。“困而不失其所亨”，惟君子能之。
【占】　问时运：困穷至此，宜自安命。
○　问战征：是为孤城危急之时，惟竭力图存，生死在所不计也。
○　问功名：名成则身难保，身存则名恐败，惟善自处之。
○　问营商：资财既竭，时事又危，爻取往凶来吉，不如归来，得可免困。
○　问婚姻：《彖》曰“刚揜”，男必夭命，女必守寡。 易位为节，女必能守节成名。
○　问家宅：宅中有枯井，防致损命。
○　问讼事：不特讼不能直，且防因讼损命。
○　问行人：在外困苦不堪，且有生命之忧。
○　问疾病：肾水亏弱，症象已危。
○　问失物：坠入深潭之下，不可复得。
○　问六甲：生男。
初六：臀困于株木，人于幽谷，三岁不觌。
《象传》曰：入于幽谷，幽不明也。
《坎》为臀，初处内卦之下，臀在人身之下，取《坎》下之象。《象传》曰“泽无水”，为漏泽，臀之象亦漏下。《坎》于木为坚多心，“株木”为根在土上者，最在低下。人以臀为下，木以株为下，故为“臀困于株木”。凡人间居失业，谓之株守，可以为证。《兑》为谷，为幽，《坎》为入，为穴，为陷，阴爻亦为穴，“入于幽谷”，是陷《坎》之底。《兑》为见，《坎》为三岁，《坎》伏《兑》下，自初至四，历三爻而《兑》始见，故曰“入于幽谷，三岁不觌”，皆从《坎》为隐伏取象。《象传》以“幽不明”释之，“幽”，暗也，人当困厄之来，宜审机度势，择地而蹈，冀可免厄。“困于株木，入于幽谷”，是困上加困也，亦因其不明所致也耳。
【占】　问时运：厄运初来，渐入苦境，三年后可望顺适。
○　问战征：兵陷险地，如司马氏军入葫芦谷。
○　问营商：是贩运材木生意，木在深谷，困于发运。
○　问功名：卑下之象，名必不显。
○　问家宅：宅在深山，人迹罕到，宜于幽人。
○　问疾病：“株木”“幽谷”，有棺椁山丘之象，凶。
○　问婚姻：男家卑微，恐有遇人不淑之叹。
○　问行人：三年后可归。
○　问六甲：生男。
【例】　明治十九年七月，横滨友人某来，谓本年大孤兵库等处，虎列喇疫病流行，幸东京横滨皆得无恙，不料本月横滨花町忽有一人患此症，尔来仆居邻近，亦有传染。深为忧虑，请为一筮，以决吉凶。筮得《困》之《兑》。
断曰：《坎》为疾，为灾，显见有病。卦名曰《困》，《困》者难也。卦象“泽无 水”，泽在水上，水必下漏，臀为孔，是必泄泻之症。《兑》为秋，《坎》为冬，病起于秋，延及于冬，是时疫也。今占初爻，爻辞曰“臀困于株木”，象近棺木，“入于幽谷”，象近葬穴，爻象颇凶；幸在初爻，病在初发，《 彖传》曰“困亨”，明示《困》之中，自有得亨之道也。“入于幽谷”，其殆示以避疫之地也；“幽谷”者，必是深山幽僻之所；“三岁不觌”者，自初至四，凡历三爻，四爻入《兑》，《兑》为悦，为见，至《兑》则灾脱，而心悦，可以出而相见也。三者为数之一变，暂则三岁，久则三月，皆取三也。玩此占辞，君宜暂避于函根、伊香保等处，自可无患。某氏闻之大惊，即日起行，赴伊香保，果得平安无灾。
九二：困于酒食。朱绂方来，利用亨祀。征凶，无咎。
《象传》曰：困于酒食，中有庆也。
三、四、五三爻为刚，皆困于富贵者也。二与五应，二所云服饰祭享，与五爻同，五虽未言“酒食”，有祭享必有酒食，义亦可通。《坎》五曰“樽酒簋贰”，故有酒食象。《困》三阴三阳，卦自《乾》《坤》来，《乾》为衣，亦为朱，《坤》为裳，故有朱绂象。二动体为《萃》，《萃》二曰“利用禴”，故有享祀象。按：绂，蔽膝祭服；一作韨，《玉藻》曰：“一命组韨幽衡，再命赤韨幽衡，三命朱绂葱衡。”二为大夫，故祭服用朱绂。二得乾气，方膺大夫之命，故曰“方来”。“酒食”“朱绂”，谓膏梁足以伤生，文绣因而溺志，富贵之困人，即所谓死于安乐者是也。君子知之，不以酒食自养，不以朱绂自耀，而用诸祭祀，则俎豆馨香，孝孙有庆矣。“征凶”者，以斯而征，坎险在前，为三所阻，故“凶”；幸二居《坎》之中，故得“无咎”，是以《彖传》即以“中有庆”释之。
【占】　问时运：爻象富贵，运非不佳，惜其不知撙节，反为富贵所困也。
○　问战征：防有因酒食误事，遂致败北，主将困而招褫绯之辱。
○　问营商：因商起家，膏梁文绣，足以荣亨，但再往则有凶也。
○　问功名：功名已显，但恐为功名所困耳。
○　问疾病：是逸乐过甚，醉饱无度。宜祷。
○　问家宅：是富贵之家，住宅六神不安，宜虔祭告。无咎。
○　问婚姻：聘礼始备，彩礼方来，一说即成。
○　问六甲：生男。
【例】　板垣伯占气运，得此爻，断词附载《地雷复》上爻，可以参看。
六三：困于石，据于蒺藜。入于其宫，不见其妻，凶。
《象传》曰：据于蒺藜，乘刚也。入于其宫，不见其妻，不祥也。
初、三、上三爻为柔，皆困于患难者也。柔爻象取草木，三与上应，三曰“蒺藜”，上曰“葛藟”，其象相近。三居《坎》之极，互体为《艮》，《艮》为小石，《象传》谓“泽无 水”，无水之地，泥土皆成砂碛，有石之象，故曰“困于石”。《坎》为蒺藜，蒺藜，草之有刺者也。军中有铁蒺藜，形似蒺藜，以铁为之，布之于地，使敌不能前进。三爻陷下，乘二之刚，欲进不能，欲退不得，有似“据于蒺藜”。《坎》为宫为入，《兑》为少女，有妻之象，亦为见。三动体为《大过》，二曰“女妻”，五曰“老妇”，三则曰“栋挠”，则宫崩矣。宫之中已阒无人，何有于“女妻”，何有于“老妇”？故曰，“入于其宫，不见其妻”。《 系辞》谓“非所困而困，名必辱，非所据而据，身必危”，辱且危，故凶。《象传》以“乘刚”释据“蒺藜”，以三乘二之刚也，以“不祥”释入其宫；以不见妻为凶也。
【占】　问时运：命运尴尬，进退两难，凶。
○　问战征：上布矢石，下设陷阱，前进则身多危，后退则膏已陷，大凶之象。
○　问功名：身将不保，奚以名为？
○　问营商：卜例，妻为财爻，宫即命宫，既丧其命，又失其财，大凶。
○　问疾病：《系辞》曰“死期将至”，知病不可救也。
○　问婚姻：防有悼亡之戚。
○　问失物：不得。
○　问讼事：必散。
○　问六甲：生男。
【例】　明治十九年七月，余为避虎列喇时症，滞留函岭木贺温泉，东京物商藤田某，亦为避疫而来。止宿同馆，出东京来简示余曰：仆亲戚之妇某氏，忽罹时症，不知死生如何？敢请一占。筮得《困》之《大过》。
断曰：《系辞》谓《困》三“非所困而困，非所据而据”，“死期将至，妻其可得见耶”？已明示其凶矣，不待断而可知也。
翌日得电报，此妇已死，计其时刻，昨当揲蓍之顷，适值入棺之候。三变为《大过》，《 易》以《大过》为棺椁，其机更为灵妙。
九四；来徐徐，困于金车，吝，有终。
《象传》曰：来徐徐，志在下也，虽不当位，有与也。
《兑》为金，《坎》为车，九四《震》爻，辰在卯，上值房，石氏曰“房主车驾”，故有金车之象。四与初应，故相往来。“徐徐”，舒迟之状；初居最下，四自外来，为二所间，疑惧不前，故曰“来徐徐”。四为诸侯，得乘金车，是亦乘刚而困于富贵者也。困于《坎》宫，困在身，困于富贵，困在心。四知初之困于柔，若不知已之困于刚也，乘此金车，徐徐来往，而不能以济困，车殆马烦，徒自苦耳，故“吝”。以阳居阴，为履不当位，然虽无二五之中，而自有二五之刚，惟刚足以自立，四得其刚，而二五复为推挽，庶几相与有成，岂至终“困于金车”哉！故曰“有终”。是以《象传》以“有与”释之。
【占】　问时运：运非不好，但地位不当，致多疑惧，未免为人所鄙。
○　问战征：迟缓不进，以致车辙靡乱，幸得救援，不至终败。
○　问营商：办事不力，致运载货物，中途失陷，急救得全。
○　问功名：始困终亨。
○　问家宅：地位不当，为间分间隔，不能联合，待迟缓乃佳。
○　问婚姻：缓缓可成。
○　问疾病：病势迟缓，已非一日，想是驰驱劳顿致损。爻曰“有终”，其命永终矣。
○　问失物：想遗落车中，寻之可得。
○　问讼事：迁延已久，今始可罢。
○　问六甲：生女。
【例】　友人某来，请占气运，筮得《困》之《坎》。
断曰：君所问在气运，而君意专在借货，以借货论。四下与初应，初爻柔为贫，四爻刚为富，当以初爻属君，四爻属货者。在四固有意于初，间为二爻所阻，致四迟疑，不克速允，四亦未免有吝。为今之计，二与五应，必须挽五与二说开，则不相阻而相助，斯借货终得许允也。后挽人向二说之，果得成就。
九五：劓劓。困于赤绂，乃徐有说。利用祭祀。
《象传》曰：劓刖，志未得也。乃徐有说，以中直也。利用祭祀，受福也。
《兑》为毁折，亦为刑人，劓截其鼻，刖断其足，古之所谓肉刑也。五居尊位，为《困》之主，是主刑者也。至治之朝，政简刑清，君民相得，不为无耻之幸免，而为有耻之且格，斯可谓之得志矣。若惟恃劓刖之用，自矜明察，上邀受服之荣，下蒙赭衣之苦，槛车毳衣，徒见其困而已，故“困于赤绂”，系诸“劓刖”之下也。《兑》为口，“乃徐有说，”弼教之道，以渐而入，故曰“徐”。知用刑之不得其志，则齐之以刑，不如道之以德，此为教化之渐；而仁义之流，非独肌肤之效也。道惟在于中直，中则无偏，直者无枉，以此中直而临民，即以此中直而事神，则服赤绂而荐馨香，而来亨来格，降尔遐福，斯困于人者，必不困于天矣，故曰“利用祭祀”。《象传》以“受福”释之，九五阳爻属《乾》，《乾》为福，福自《乾》来，既所谓自天受之也。
【占】　问时运：命运刚强，刚则必折，防有损伤。作事宜筹度舒迟，乃可变祸为福。
○　问营商：货物底面，防有溃烂损伤，须拆看收拾，徐徐出售，无咎。
○　问功名：防富贵后，致有刑伤，宜祷。
○　问战征：主败，须徐缓收兵，可图后胜。
○　问家宅：家业却好，主家人有烂鼻跛足之患，宜祈祷。
○　问疾病：病在头足，徐徐调养，求神医治，可愈。
○　问婚姻：主有残疾，始不合意，后得完好。
○　问讼事：防有刑狱之灾，须徐徐辩白，方可免罢。
○　问行人：在外有灾，宜祷，后可得意而归。
○　问失物：必有破伤，久后可以寻获。
○　问六甲：生女。
【例】　缙绅某来，请占气运，筮得《困》之《解》。
断曰：“劓”，谓截其鼻也，“刖”，谓断其足也。“困于赤绂”，谓富贵而受困也，“乃徐有说，利用祭祀”，谓舒缓开道，利用酒食以和解也。想足下于朋友之间，严厉过甚，令人面目无光，无可退步。今彼故与足下为难，于广众之地，乘足下文绣而来，大施残辱，是所谓“困于赤绂”也。足下须降心下气，徐徐辩说，或复置酒立盟，誓不复记旧恨，乃可转祸为福，否则冤冤相寻，无有已时也。足下占得《困》五爻，爻象如此，余就占而断，合与不合，足下当自知之。
上六：困于葛藟，于臲卼，曰动悔。有悔，征吉。
《象传》曰：围于葛藟，未当也。动悔有悔，吉行也。
《兑》为附决，孔颖达曰，“附决为果瓜之属”，故有葛藟之象。上六居《兑》之极，与初三并为阴爻，故象取草木，是谓困于患难者也。上六去《坎》己远，似可出幽谷而迁乔木矣，乃重柔不中，不能自立，如葛藟之附物蔓延，摇宕不安，故臲卼。臲卼，不安之状；一作杌陧，文异而音义通也。欲脱此困，非动不可，然动则不能无悔，故曰“动悔”；惟知其动之有悔，而审慎以出之，正将因悔以求全，转以有悔而可往。盖道以穷而始达，境由苦而得甘，此迁善所以必先悔过也。由此以往，往无不吉，故曰“吉”。《象传》一则以“未当”释之，谓其为柔所困，柔“未当也”；一则以“吉行”释之，谓其以动得悔，悔亦吉也。
【占】　问时运：目下苦运已终，本可脱难，缘其心神不安，未能立作变计，一旦改悔，即可获吉。
○　问功名：困穷既久，行将风云变动，一举成名。吉。
○　问营商：“困于葛藟”，必是包扎货物，久不得售，今当时价发动，即可获利。吉。
○　问战征：爻曰“征吉”，《象》曰“吉行”，其中虽有灾悔，定可因悔得吉也。
○　问疾病：此病必缠绵已久，神志不安，当迁地静养，自然痊愈。
○　问家宅：此宅已旧，藤葛丛生，栋柱倾斜，宜动工改作，乃吉。
○　问婚姻：其中防有瓜葛未清，看其动静如何，一动之后，斯可成就。吉。
○　问讼事：缠绕未休，致多臲卼，必待断结，乃可无事。
○　问行人：一时被事纠缠，难归。
○　问失物：被物绕住，不见，必移动后，乃可寻获。
○　问六甲：生女。
【例】　友人某来，请占气运，筮得《困》之《讼》。
断曰：《大象》曰“泽无 水”，无水则物不得滋养，而无以生发，犹人无财而无以生活，为困穷之甚也。今占得上爻，上爻《困》之终，本可脱困，《困》卦体柔弱过甚，如葛藟之施木，不能自立，以致飘荡不安，若能决然思奋，动而有为，故曰“征吉”。所谓“征吉”，利于出行，不利坐守。足下宜乎遵此断而行，后运正佳。

Line-6
Legge: The sixth line, magnetic, shows its subject straitened, as if bound with creepers; or in a high and dangerous position, and saying to herself: "If I move, I shall repent it." If she does repent of former errors, there will be good fortune in her going forward.
Wilhelm/Baynes: He is oppressed by creeping vines. He moves uncertainly and says, "Movement brings remorse." If one feels remorse over this, and makes a start, good fortune comes. [A man is oppressed by bonds that can easily be broken. The distress is drawing to an end. But he is still irresolute; he is still influenced by the previous conditions and fears that he may have cause for regret if he makes a move. But as soon as he grasps the situation, changes his mental attitude, and makes a firm decision, he masters oppression.]
Blofeld: Entangled with creepers and tottering uneasily, he voices regret for his actions. Provided regret is felt, to advance will bring good fortune. [We shall certainly suffer, but sincere regret will stand us in good stead.]
Liu: Oppressed by vines, he moves uneasily and says, "Movement brings regret." If he
feels regret, then sets forth -- good fortune.
Ritsema/Karcher: Confined, tending-towards trailing creepers. Tending-towards the unsteady [and] unsettled. Spoken-thus: stirring-up repenting possesses repenting. Chastising significant.
Shaughnessy: Entangled in the creeping vines in the doubled rafters. Say "regretting the level;" there is regret; determination is auspicious.
Cleary (1): Exhausted at an impasse, in distress, is called regret over action; there is regret. It is auspicious to go on an expedition.
Cleary (2): Exhausted in difficulty, in distress, thinking there will be regret if one acts, one does regret. Going forth leads to good fortune. [At the extreme of Exhaustion, one should go on actively. If one is negative, weak, and feeble in ability, one doubts whether one’s ideas are right; this is like being tangled up and ill at ease. Fearing that if one acts

one will regret it, one always shrinks back, regrettably. Therefore sages go directly forth to good fortune, resolving this.]
Wu: He is surrounded by tangling vines and besieged with weariness. He says to himself: “If I would be regretful for doing nothing or doing something, I might as well do something to take my chances of getting out of hardship.”
COMMENTARY
Confucius/Legge: Her spirit and action are unsuitable, but she repents of her former errors and goes on to good fortune. Wilhelm/Baynes: He is not yet suitable. If there is remorse, this is an auspicious change. Blofeld: The entangling creepers are indicated by the unsuitable position of this line. Feeling regret is a means to obtain good fortune.
Ritsema/Karcher: Not yet appropriate indeed. Significance moving indeed. Cleary (2): One has not hit the mark. There is regret because of regretting action; good fortune is to go. Wu: He is not responsive. This would be a good move.
Legge: Line six is at the top of the figure, where the distress may be supposed to reach its height. She appears bound and on a perilous summit, but her extremity is also her opportunity. She is moved to think of repenting, and if she does so and goes forward, all will be fortunate.
NOTES AND PARAPHRASES
Siu: The man appears to be in the depths of distress. His fears and irresolute concerns over previous failures are not conducive to progress. But the oppressive bonds can be broken if he repents of his error and grasps the situation firmly.
Wing: Do not allow difficulties in the recent past to create in you attitudes about the future. If you have become cynical or opinionated, you are lost. Improve your attitude, and the situation will follow. Good fortune.
Editor: The dominant idea is that the subject of the sixth line ("at the top") is fettered only by vegetation which presumably could be cast off with little trouble. (This might suggest a long-standing dilemma or limiting belief: vines and creepers only entangle those who are not active enough get out of their way.) It follows that only the illusion that they can't be cast off prevents liberation. Our common reaction to painful difficulty, consciously or unconsciously, is "what have I done to deserve this?" "How can I get out of this?" "How can there be a God if this is allowed to happen?" Rarely do we ask, "What new dimension of experiencing does this try to teach me?" "Wherein am I being challenged?"
E. C. Whitmont -- Return of the Goddess
A. Conquer your illusions and proceed with the Work.
March 26, 2001, 4/25/06, 6/27/09