Hexagram 24 · 地雷复

复卦原文
复。亨。出入无疾，朋来无咎。反复其道，七日来复，利有攸往。

象曰：雷在地中，复。先王以至日闭关，商旅不行，后不省方。

白话文解释
复卦：通泰。出门、居处均无疾病。有钱可赚而可以无灾祸。往返途中，七日可归。有所往则有所利。
《象辞》说：本卦内卦为震为雷，外卦为坤为地，天寒地冻，雷返归地中，往而有复，依时回归，这是复卦的卦象。先王观此卦象，取法于雷，在冬至之日关闭城门，不接纳商旅，君王也不巡视邦国。
《断易天机》解
复卦坤上震下，为坤宫初世卦。复代表阴阳去而复返，使万物生生不息，预示已逝去的可能会再回来。

北宋易学家邵雍解
循环往复，生机复萌；成功在望，性急即败。
得此卦者，时运好转，顺势而为，谋事可成，但不宜过于急进。

台湾国学大儒傅佩荣解
时运：好运初来，静待发动。
财运：暂停售物，必可获利。
家宅：待春再迁；婚嫁初春可成。
身体：有痰上火，冬令宜防。

传统解卦
这个卦是异卦（下震上坤）相叠。震为雷、为动；坤为地、为顺，动则顺，顺其自然。动在顺中，内阳外阴，循序运动，进退自如，利于前进。
大象：雷在地中振发，喻春回大地，一元始，万象更生。
运势：开运亨通之象，万事不宜急进，按部就班可成。
事业：已经渡过了困难时期，开始进入积极行动的阶段。但务必抓住时机，当机立断，却不可急躁，且应时常反省个人行动，严于修身，勇往直前，可望成功。
经商：可大胆投资，与志同道合的伙伴坦诚合作，打开市场，勿因挫折而退缩。更可以打入外地，坚持商业道德，循序渐进，一定会有所赢利。
求名：时机正在成熟，不要急于求成，继续奠定基础，机遇一旦到来，务必要抓住，必将转运。最忌自伤意志。
婚恋：顺利。但切不可性急，应冷静考虑。家庭的美满幸福，靠严于律己维持。
决策：性格活泼，精力旺盛，但因急躁情绪会造成事业损失。一定要冷静思考，勇于改正错误，必能重振事业。此时应抓住时机，明确方向，灵活机敏，脚踏实地改变处境。一旦出现意外，宜当机立断，暂行退让。如能准确驾驶自己，努力奋斗，成就事业十分顺利。

第二十四卦的哲学含义

复卦卦象，地雷复卦的象征意义
复卦，本卦是异卦相叠，震卦在下，坤卦在上。震为雷、为动；坤为地、为顺，动则顺，顺其自然。动在顺中，内阳外阴，循序运动，进退自如，利于前震为雷，为内卦；坤为地，为上卦。地内有雷，意味着雷声一震，大地松动，万物萌生。复，有复兴和回归之意，是事物新生的转折点。从卦象上看，除第一爻为阳外，余爻皆为阴，似有太阳从地平线的一端升起的景象。复卦代表的节气是冬至，正如“冬天来了，春天还会远吗？”，复卦代表阳性力量复兴而阴性元素衰退，长夜过后太阳升起，复卦启示去而复回和失而复行的方法与哲理，并告诫人们：发现错误就是敢紧复归正道，这样才能吉祥。若是执迷不悟，就会产生灾祸。
复卦位于剥卦之后，《序卦》之中这样说道：“物不可以终尽，剥穷上反下，故受之以复。”剥卦走到极点，阳爻又须回到底下重新开始。复卦为剥卦的覆卦，称作“由剥而复”，是“一阳复始”的局面，大地重现生机。
复卦启示了寓动于顺的道理，属于中中卦。《象》中对此卦的评断是：马氏太公不相合，世人占之忧疑多，恩人无义反为怨，是非平地起风波。
此卦卦名为复。“复”在《说文》中的解释是：“复，往来也。”可见复的意思是返回、回来的意思。前面泰卦的九三爻说“无往不复”，说的便是没有一直往前走而不返回的，事物都有一个循环往复、周而复始的规律，前面剥卦群阴剥去阴爻，接下来便开始一阳复生。所以剥卦的下面是复卦。这正如《序卦传》所说：“物不可以终尽，剥穷上反下，故受之以复也。”

24.地雷复(䷗)-高岛易断
“复”从彳，行貌，从复，行故道也，有去而复来，消而复息之义。所谓以《坤》牝《乾》，灭出复震，为余庆也，故名曰《复》。为卦《坤》上《震》下，一阳在五阴之下，阴极而阳复，与《剥》相反，与《姤》旁通。《序卦》曰：“物不可以终尽，剥穷上反下，故受之以复。”此《复》之所以次《剥》也。
复：亨。出入无疾，朋来无咎，反复其道，七日来复。利有攸往。
▲　甲骨文复
▲　篆书复
《复》之内卦一画，自《乾》之下画来，一阳即《乾》，“亨”即从乾元来，故曰“亨”。外《坤》内《震》，出《震》入《坤》，《坤》为顺，《震》为动，以顺而动，阴不能伤，故“无疾”。同类为“朋”，《震》一阳，《兑》二阳，《兑》为朋。一阳先至，朋类皆来，阴不能阻，故“无咎”。《剥》之卦，一阳在上而几尽，《复》则一阳反生于下，故曰“反复其道”，“道”，路也。“七日来复”，姤五月卦，阴气始生，《复》十一月卦，阳气始生，阴阳反复，凡历七月，七阳数，故言“七日”。此为“君子道长”之机，故曰“利有攸往”。
《彖传》曰：复，亨。刚反，动而以顺行，是以出入无疾，朋来无咎。反复其道，七日来复，天行也。利有枚往，刚长也。复，其见天地之心乎？
“复，亨”，谓阳刚消极而来复，复则阳渐长而亨通矣。“刚返”者，谓剥之时，刚几去而不返，出于震而来复，震为反生，故曰“刚返”。“动而以顺行”，是出入皆在顺动之中，故“无疾”；自动者顺，朋来亦顺，故“朋来无咎”。一反一复，其道循环，“七日来复”，天行之自然也。以顺承天，则刚之方返者，日进而盛矣，故利往。“刚返”言方复之初，“刚长”言既复之后。《剥》《复》消息，天地之气所默转，即“天地之心”所发端也。“天地之心”，本无所不在，无从窥测，惟生意发露之初，方见得“天地之心”，故曰：“复，其见天地之心乎？”“其”、“乎”语辞者，愈觉仿佛想见之真。
以此卦拟人事，是善恶绝续之一转机也。人虽甚不善，而于平旦之际，未始无片念之偶萌，萌即复也，复则动矣。逆而动，动仍入恶？顺而动，出恶而入善矣，道无不亨也，疾于何有？朋以类聚，入夫善，则善朋皆来，自无咎焉。人身一小天地也，人有贤愚邪正，即天有雨旸燠寒，人有生老病死，即天有休咎灾祥。“七日来复”，以干支言，至七则为冲，以建除言，至七则为破，冲与破则皆为动，是以有反复也。故人之疾病寒热，亦往往以七日为一更，此皆阴阳刚柔之转移，人与天无二道也。按六爻之辞，初爻为人迁善之始，是以返身而诚也。二爻见人之迁善，欲同归于复也。三爻屡复屡失，虽危而终复于善也。四爻谓能舍群阴而从初阳，是取诸人以为善者也。五爻以阴居阳，独得其中，是能“安土敦仁”者也。上爻居卦之终，六几于七，而又将变矣。出复凶，深足为人之迁善者戒矣。《易》言天道，其所以为人事垂诫者，至深且切，于复可见天心。复时见天心，不复时则浑是人心矣。天心惟微，人心惟危，可不惧哉！可不慎哉！
以此卦拟国家，是国家治乱之一转机也。由治入乱，阴之始也，出乱入治，阳之复也，古今来一治一乱，其机莫不如是焉。是故乱不自乱始，治不自治始，机之动也甚微，复之一阳，即其阳之微动者也。其动也顺，则其道亨，其往利，如汤武之顺天应人，拨乱反正，一著戎衣而天下平也。“七日来复，天行也”，于格苗而曰七旬，于即戎而曰七年，亦可于此而得七日之义矣。六爻皆指复言，重在进阳也。阳，治道也，即君子之道也。初爻曰“不远复”，如殷武丁、周宣王、汉光武之中兴是也。二爻曰“休复”，如太甲之复位，成王之新政是也。三爻曰“频复”，如汉刘先主之治蜀，虽属偏安，尚无咎也。四爻曰“独复”，如大舜之明扬侧陋，允执厥中，以从尧而致治也。五爻曰“敦复”，如启之承禹，武之继文，能“敦复”治道，而致其盛也。若上爻则当戒焉，“迷复”而不知其凶，自桀纣之亡国者皆是也。《易》之言在天道，而治道即属于是，为国家者，于复而见治之渐浙，即当于姤而戒乱之始。治乱之机反复间耳，可不慎哉！可不惧哉！
通观此卦，《剥》之一阳在上者，《复》即阳生于下，如雷藏地中，无中含有。乾元资始者，于是露其机，贞下起元；坤元资生者，于是呈其候。天地生物之心，非至是而始有，乃至是而始见也。顺而动，动无不亨；顺而往，往无不利。出柔而入刚，刚有何病？以我而求朋，朋来何咎？一反一复，其道即在旬日间耳。六爻皆以复道为辞，初九之“不远复”，如克己复礼之颜子，贤而希圣，生而知之者也。六二之“休复”，下比初九之刚，如友直、谅、多闻之士，亲贤取友之宓子贱，学而知之者也。六三之“频复”，如日月至焉之诸子，士而希贤者也。六四之“中行独复”，如悦周公孔子之道之陈良，亦圣人之徒也，困而学之者也。六五之“敦复”，如反乎身之汤武，圣而希天者也。上九之“迷复”，则如飞廉恶来，怙终而不悛其恶者也，困而不学者也，不惟为一身之祸，且为天下祸，故曰“迷复，凶，有灾眚，终有大败”。圣人于六三之“频复”，犹曰“无咎”，而独罪上六之“迷复”，如此，其重改过而恶怙终也切矣。《系辞传》曰，“圣人之情见乎辞”，其此之谓乎？
《大象》曰：雷在地中，复，先王以至日闭关，商旅不行，后不省方。
此卦为十一月卦，故《象》取“至日”，是雷伏藏地中也。先王观此象，以“至日闭关”而不启，止商旅而不行，后于是日，亦“不省方”，盖为养其阳气之方来，而不敢或泄，务为安静，所以葆其贞也。月令仲冬，审门闾，谨房室，必重闭，推之即可知“闭关”之诸象焉。“闭关”取《坤》为阖户，“商旅”取《坤》为众民，“行”取《震》为大途，“方”取《坤》为国土。
【占】　问时运：好运初来，尚未发动，静以待之，自然获吉。
○　问商业：货物完备，时价亦动，宜暂停售，必得利也。
○　问家宅：此宅现时闭歇，须待春时，方可迁居。吉。
○　问战征：防敌军埋伏地雷，须暂停战，以养兵力。吉。
○　问疾病：是痰火之症，饮食不进，交冬令宜防。
○　问讼事：一时不能审结。
○　问六甲：生男，交春分产。
○　问婚嫁：现因媒人尚未往说，春初可成。吉。
○　问行人；冬季不归，开春归来。
○　问失物：一时难觅，日后可得。

Judgment
Legge: Progress and freedom of action are found in Return. Goings and comings are unimpeded, and friends approach without error. Return to repeat the proper course. Seven days returns the cycle to its beginning. There is advantage in choosing one's path.
Wilhelm/Baynes: Return. Success. Going out and coming in without error. Friends come without blame. To and fro goes the way. On the seventh day comes return. It furthers one to have somewhere to go.
Blofeld: Return. Success! All going forth and coming in is free from harm. [For it is only when the whole series is completed that we can understand the reasons for many things (death, winter and so on) which, at the time, seemed unproductive, negative or positively evil.] Friends arrive and no error is involved. They return whence they came, spending seven days in all upon their coming and returning. It is favorable to have in view some goal (or destination).
Liu: Return: success. One goes out and comes back in without harm. Friends arrive without blame. Going to and fro is the way. Returning on the seventh day. It benefits one to go anywhere. [Return or Revival signifies a bad time becoming better... Anyone receiving this hexagram should prepare for a great opportunity...]
Ritsema/Karcher: Returning, Growing. Issuing-forth, entering, without affliction. Partnering coming, without fault. Reversing Returning one's tao. The seventh day coming: Returning. Harvesting: possessing directed going. [This hexagram describes your situation in terms of something that is re-emerging. It emphasizes that going back to the starting point in order to begin anew is the adequate way to handle it. To be in accord with the times you are told to return!]
Shaughnessy: Returning: Receipt; in exiting and entering there is no illness; when the burying comes there is no trouble; turning around and returning to its way, in seven days it comes in return; beneficial to have someplace to go.

Cleary (1): Return is developmental. Exiting and entering, there is no ill. When a companion comes, there is no fault. Reversing the path, returning in seven days, it is beneficial to have a place to go.
Cleary (2): Return is successful, etc. … Returning back on the path, etc.
Wu: Renewal is pervasive. He who comes and goes will have no error. Friends come without harm. The course repeats itself. In seven days, one cycle of reversion completes. There will be advantage to have an undertaking.
The Image
Legge: Thunder in the middle of the earth -- the image of Return. Thus the ancient kings closed the passes on the day of the winter solstice to prevent travelers from pursuing their journeys, and princes from inspecting their states.
Wilhelm/Baynes: Thunder within the earth: the image of The Turning Point. Thus the kings of antiquity closed the passes at the time of the solstice. Merchants and strangers did not go about, and the ruler did not travel through the provinces.
Blofeld: This hexagram symbolizes thunder in the bowels of the earth. [The component trigrams in this position suggest thunder coming from under the earth; but the trigram of thunder also means to sprout or quicken; it is this concept of a quickening within the earth that makes this hexagram generally favorable.] The ancient rulers closed the passes during the solstices [The solstices were times for solemn sacrifice; it has always been the practice in China for people to return to their homes for the celebration of the great yearly festivals. Return in this sense is highly auspicious.] and the merchants were unable to travel. Even the rulers abstained from touring their territories at those times.
Liu: Thunder in the earth symbolizes Return. Thus in ancient times the kings closed the roads during the winter solstice. Merchants and travelers ceased traveling. And rulers would not visit their territories.
Ritsema/Karcher: Thunder located-in earth center. Returning. The Earlier Kings used culminating sun to bar the passages. Bargaining sojourners [used culminating sun] not to move. The crown-prince [used culminating sun] not to inspect on-all- sides.
Cleary (1): Thunder is in the earth; Return. Thus did the kings of yore shut the gates on the winter solstice; caravans did not travel, the ruler did not inspect the regions.
Wu: Thunder is inside the earth; this is Renewal. Thus on the day of the winter solstice, the ancient kings ordered the city gates closed, so that merchants and

travelers could take a break of their journeys; the kings refrained from performing official duties.
COMMENTARY
Confucius/Legge: Return shows the coming back of the dynamic principle. His actions show movement directed in accordance with the natural order. Such is the movement of the heavenly cycle. The dynamic lines are growing and increasing. Do we not see in Return the mind of heaven and earth?
Legge: Return symbolizes the idea of coming back or over again. The previous hexagram showed the ascendancy of inferior forces, when all that is good in nature or society yields before what is bad. But change is eternal, and here we see the beginnings of recovery from the former situation. Return is associated with the time of the winter solstice when the sun begins its journey back toward summer. In harmony with these cycles in nature are the cycles in human affairs. The dynamic bottom line is the first line of the trigram of Movement, and the upper trigram is that of Docility. The dynamic returning line will meet with no resistance and all the magnetic lines above it will be transformed into allies. The bright quality will be developed brighter and brighter from day to day and month to month. "In seven days brings return" refers to the idea of a new cycle
commencing when each of the six lines of a hexagram has changed -- the "seventh line," or seventh day begins a new cycle just as Sunday begins a new week. Thunder in the midst of the earth is thunder shut up and silent, just able to make its presence felt. So it is with the first stirrings of life after the winter solstice and the first returning steps of the wanderer to virtue. As the spring of life has to be nurtured in quietness, so also the purpose of goodness.
Wilhelm: The hexagram of RETURN, applied to character formation, contains various suggestions. The light principle returns; thus the hexagram counsels turning away from the confusion of external things, turning back to one’s inner light. There, in the depths of the soul, one sees the Divine, the One. It is indeed only germinal, no more than a beginning, a potentiality, but as such clearly to be distinguished from all objects. To know this One means to know oneself in relation to the cosmic forces. For this One is the ascending force of life in nature and in man.
NOTES AND PARAPHRASES
Judgment: The Work is recycled, perfected and refined over and over again. The Superior Man pauses before he begins anew.

The mention of seven days in the Judgment and the winter solstice in the Image tells us that the hexagram of Return deals with cyclic progression. In the I Ching, the hexagram fu, signifying the Return (one yang line beneath five yin lines) is the symbol of the rebirth of the Yang. At the winter solstice, the Yang seems to have disappeared, whereas the Yin is at its full; but this is the moment when the Yang is reborn and begins its return. Symmetrically, at the summer solstice the Yang is at the apogee of its power while the Yin prepares to return. The alteration of the Yin and the Yang is a going away and a coming back.
Max Kaltenmark -- Lao Tzu and Taoism Seven days is one-quarter of a lunar cycle and the module upon which a week is based. The Sabbath day is the seventh day and a day of rest in the Hebrew tradition, as was also the day of the new moon. The "closing of the passes" in the Image is another expression of the idea of resting at the beginning of a new cycle. To refrain from activity at these times was a sacrifice and a spiritual obligation. The concept behind it is the acknowledgment of one's Source, a review of the past cycle and a meditation upon the new cycle just beginning. Psychologically interpreted, forces in the unconscious psyche demand a pause before their dance can resume. A special atmosphere of solemn celebration surrounded the Sabbath, which was thoroughly pervaded with Kabbalistic ideas about man's role in the unification of the upper worlds.
Gershom Scholem -- Kabbalah Although the Chinese observed no “Sabbath” that I am aware of, the idea of a rest at the commencement of a cycle is clearly intended in this hexagram. In terms of the Work, one eventually becomes aware of cycles and rest periods, even if one never noticed them previously. When one learns how to synchronize conscious awareness with these inner rhythms, the tempo of the Work begins to accelerate. "There is advantage in choosing one's path" is rendered by Wilhelm as: "It furthers one to have somewhere to go." The idea is that when you are consciously on a path, the cycles begin to work in your favor. Instead of a monotonous round of inconclusive and random events, one's life takes on structure and purpose and inner progress becomes discernable. Conforming to the rhythm of the universe is the prerequisite of wisdom in all Chinese thinking. But the Taoist mystic has greater ambitions than his ordinary compatriots: the question for him is not merely of adapting his ritual and hygienic observances to the alternation of the seasons; he intends to escape from the determinism of life and death by transcending it. This is what enables him to attain inner emptiness: he does not merely

witness the return of all creatures to their origin, he precedes them to that origin.
Max Kaltenmark -- Lao Tzu and Taoism Every line of this hexagram refers to returning to the proper path, so the hexagram can imply that perhaps you have strayed from the Work to one degree or another. Without changing lines, it can mean to rest at the beginning of a cycle, or to get back on course: re-attune yourself with the current phase of the Work. You have noticed that everything an Indian does is in a circle, and that is because the Power of the World always works in circles, and everything tries to be round. In the old days when we were a strong and happy people, all our power came to us from the sacred hoop of the nation, and so long as the hoop was unbroken, the people flourished.
Black Elk

周易第二十四卦初九爻详解
初九爻辞
初九。不远复，无只悔，元吉。
象曰：不远之复，以修身也。
白话文解释
初九：出外不远就返回，没有大的过失，大吉大利。
《象辞》说：出外不远就返回，比喻能时时反省，严于修身。

北宋易学家邵雍解
吉：得此爻者，万事如意，经营获利。做官的会位高权重。读书人会取得佳绩。

台湾国学大儒傅佩荣解
时运：好运渐起，一切顺利。
财运：赚回所损，不必懊恼。
家宅：旧业复兴；婚嫁又成。
身体：静养可复。

初九变卦

  初九爻动变得周易第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。

初九爻的哲学含义

复卦第一爻，爻辞：初九：不远复，无祗悔，元吉。
复卦第一爻，爻辞：初九：不远复，无祗悔，元吉。爻辞释义
抵：指大。抵悔：指大的悔恨。
本爻辞的意思是：走得不远就复归正道，没有到懊悔的程度，大吉大利。
初九这一爻用行路来启示人们做事的道理：走得不远发现道路走错了，马上返回，这样就不会造成太大的后悔，也不会发生过错。这就是说，在刚开始做事时，就发现了自己的错误，由此改正错误，按正确的方式方法来做了，这样没有产生什么过错，也不会让人太后悔。
《象》曰：“不远之复，以修身也。”这是告诉人们：刚刚开始行动，就能有知过必改、复归正道的表现。这里强调自身修养的重要性。

初九：不远复，无祗悔，元吉。
《象传》曰：不远之复，以修身也。
此卦初九一阳，自《乾》阳来，入《坤》群阴中，忽复本位，名之曰《复》。卦之《复》就造化言，爻之《复》就人心言是也。此爻《复》之初，为《复》道之始。七日即复，故曰“不远”，是以不至悔而得“元吉”也。“元吉”者，即复《乾》之吉也。“祗”者至也，人虽圣贤，不能无过，惟贵速改，过而不改，则有悔而凶可知也。《象传》曰“以修身也”，修者所以补其缺，正其误也。占者知此，则人欲日消，天理日明，可以为圣，可以为贤。“修身”二字，包括深远，不可不知也，何则？六二之《传》日“仁”而称美之，六四之《传》曰“道”而赞叹之。“修身”二字，兼仁与道，其所关至大。心内而身外，以存养言，则在心；以修为言，则在身：身心一也。
【占】　问时运：好运即来，渐渐发动，一往顺利，大吉。
○　问商业：前所耗失，即可复得，可免悔恨，大吉。
○　问家宅：旧业复兴，即在目前，大吉。
○　问战征：即日可转败为成，大吉。
○　问讼事：始审不直，再控必胜，大吉。
○　问婚嫁：主散而复成，大吉。
○　问行人：不日即归，吉。
○　问疾病：静养即可复，元吉。
○　问六甲：即日生男。
○　问失物：即日可得。
【例】　余欲购驱车之马，适遇儿玉少介君曰：余去岁求良马于南部，后无音信，遂别购一马，顷日南部马至，厩隘不容。谓余买之，余乃占其良否，筮得《复》之《坤》。
断曰：此马不适长途，朝出夕归，得其宜耳。爻谓“不远复，无祗悔，元吉”，可以见矣。初爻变则为《坤》，《坤》曰“利牝马之贞”，知此马必牝，无暴逸之虞者也。后购得其马，果如此占，性柔顺，最适驾车。

Line-1
Legge: The first line, dynamic, shows its subject returning from an error of no great extent, which would not proceed to anything requiring repentance. There will be great good fortune.
Wilhelm/Baynes: Return from a short distance. No need for remorse. Great good fortune.
Blofeld: Returning from nearby -- nothing much to regret and sublime good fortune!
Liu: Return from not far away. No remorse. Great good fortune.
Ritsema/Karcher: Not distancing Returning. Without merely repenting. Spring significant.
Shaughnessy: Not returning from afar; there is no mention of regret; prime auspiciousness.
Cleary (1): Returning not far; no regret.
Cleary (2): Returning not far, no regret, very auspicious.
Wu: He does not wander far from Return. There will be no cause for regret. Great fortune.
COMMENTARY

Confucius/Legge: Returning from an error of no great extent is the prelude to the cultivation of the person. Wilhelm/Baynes: Thus one cultivates one's character. Blofeld: Turning back before having gone too far is a means of selfdiscipline. Ritsema/Karcher: Using adjusting individuality indeed. Cleary (2): Returning that is not far is done by cultivating oneself. Wu: To return before wandering far is a way of cultivating oneself.
The Master said: I may venture to say that the son of the Yen family [Yen Hui, Confucius' favorite disciple] had nearly attained the standard of perfection. If anything that he did was not good, he was sure to become conscious of that; and when he knew it, he did not do the same thing again. As is said in the I Ching, "The first line shows its subject returning from an error that has not led him far away. There is no occasion for repentance.
There will be great good."
Legge: The subject of line one is the only dynamic line in the hexagram, meaning here, says Ch'eng-tzu, "the way of the superior man." There must have been some deviation from that, or "returning" could not be spoken of.
NOTES AND PARAPHRASES
Siu: At the outset, the man returns to the original course of goodness after a minor setback. There is no cause for remorse since the evil is put aside quickly.
Wing: You may be considering an idea that is by nature contrary to your principles. Exercise self-discipline and hold to what you feel is right. In this way you cultivate your character and will surely attain great things.
Editor: The line describes one who turns around immediately when he discovers his error. A man should always have these two rules in readiness; the one, to do only whatever the reason of the ruling and legislating faculty may suggest for the use of men; the other, to change thy opinion, if there is any one at hand who sets thee right and moves thee from any opinion. But this change of opinion must proceed only from a certain persuasion, as of what is just or of common advantage, and the like, not because it appears pleasant or brings reputation.
Marcus Aurelius
A. Rectify a minor mistake.
B. Abandon an inferior action or attitude now before it causes serious problems later on.

周易第二十四卦九二爻详解
六二爻辞
六二。休复，吉。
象曰：休复之吉，以下仁也。
白话文解释
六二：圆满而归，吉利。
《象辞》说：圆满而归之所以吉利，是能够去位让贤。

北宋易学家邵雍解
吉：得此爻者，与人共利，事业兴旺，病者痊愈。做官的遭贬者会复职。

台湾国学大儒傅佩荣解
时运：择善而从，万事皆吉。
财运：与人共利，事业兴旺。
家宅：和睦兴家。
身体：再请旧医。

六二变卦

  六二爻动变得周易第19卦：地泽临。这个卦是异卦（下兑上坤）相叠。坤为地，兑为泽，地高于泽，泽容于地。喻君主亲临天下，治国安邦，上下融洽。

九二爻的哲学含义

复卦第二爻，爻辞：六二：休复，吉。
爻辞释义休：是止之意。本爻辞的意思是：停下来返回，吉祥。
复卦第二爻，爻辞：六二：休复，吉。人生启示
六二这一爻，属于阴爻居柔位，得势。六二发现错误之后，就不再前往，返回正道，结果很吉祥。
《象》曰：“休复之吉”，以下仁也。
这里指出：“停下来返回，吉祥”，是因为六二能够向下亲近具备仁德的人。从卦象上看，这个仁德的人，就是初九。初九阳爻居阳位，是位君子、仁者，六二对其很是欣赏。
占得此爻者，若是支配下属或家人等去做某事，如果做事的人发现错误，不再去做，你也应该停止此事，这样会很吉祥。
不返回，也吉祥。这是怎么回事呢？因为六二与初九不同。初九代表阳气的生长，而六二则代表阴气的消退，所以六二必须前进才吉祥。六二的前进便是向上升，使下面的阳气得到更大的生长，这种行为是适应时势的，所以吉祥。六二阴爻居于偶位为得位，又居于下卦之中，且与初九相合，所以他柔顺中正而有顺应时势之德，所以他会明智地朝上发展。

六二：休复，吉。
《象传》曰；休复之吉，以下仁也。
此爻以阴居阴，得其中正，与初九切比，志从于阳。嘉初之能复于道，甘心下己，以友其仁，切磋琢磨，恶念潜消，善心日生，故曰“休复，吉”。初爻得《乾》阳之正，开《复》道之首，故曰“元吉”；六二取人为善，自能从容改图，其功次于初矣，故曰“吉”。《象传》曰“以下仁也”，初复于仁，二比而下之，是以吉也。《易》三百八十四爻，未尝言仁，此爻言之。所谓“复其见天地之心”者，天地之心，即仁也；所谓仁，元善之旨也。
【占】　问时运：目下气运亦好，事事能择善而从，故事事得吉。
○　问商业：能与人共利，其业必兴，吉。
○　问家宅：家庭多休祥之征，自能兴复旧业。吉。
○　问战征：一时暂休攻克，姑示其弱，以养锐气。吉。
○　问疾病：宜初治之医，复诊视之。吉。
○　问行人：必从长辈而归。
○　问六甲：生女。
○　问失物：就低下处寻之。
【例】　明治二十四年春，某裁判所长及检事长，访余山庄，请占某贵显辞表后之举止，筮得《复》之《临》。
断曰：雷者，春夏升出于地上，秋冬潜与地中。此卦雷复地中，而将再出者也，故某贵显今日虽优游闲居，可知其复职不远也。
两君怪余断之轻易，曰：《易》如此容易，天下之事，悉可问之于《易》也。余曰：固然。《易》之包蕴甚广，天下之事物，无一不具，而其变化神妙，不可测度，是以无事无物而不可占也。占之则过去、现在、未来皆得明示，其应如响。即贵下于两造之事，多匿奸藏诈，掩非为是，诬真为假，不易剖决者，占之而奸计显露，所谓问诸人，不如问诸神也。不然，贵下等只据法律，凭口辞，安能一一无枉乎？古云“卜以决疑”，此之谓也。在某贵显之辞职，世论嚣嚣，余一揲蓍，神示之以地下有雷之象，二爻之辞曰“休复”，知其一时休职，他日必复职也，明矣。《象传》曰，“休复之吉，以下仁也”，即此可知矣。
二人倾服而去。后某贵显果复职，钦服余断之不妄也。

Line-2
Legge: The second line, magnetic, shows the admirable return of its subject. There will be good fortune.
Wilhelm/Baynes: Quiet return. Good fortune.
Blofeld: A return blessed by heaven -- good fortune!
Liu: Quiet return. Good fortune. [It benefits one to rely on an influential person.]
Ritsema/Karcher: Relinquishing Returning. Significant.
Shaughnessy: Beneficent return; auspicious.
Cleary (1): Good return; auspicious.
Wu: He who admires Return will find auspiciousness.
COMMENTARY
Confucius/Legge: This is due to her condescension to the virtuous subject of the line below. Wilhelm/Baynes: The good fortune of a quiet return depends on subordination to a good man. Blofeld: This good fortune results from our treating others with loving-kindness. Ritsema/Karcher: Using humanity below indeed. Cleary (2): Comes through humble benevolence. Wu: (This) is due to his submission to the one having the love for mankind.
Legge: Line two is in its proper place and central, but it is magnetic. This is
more than compensated for by its adherence to line one -- the fifth line not being a proper correlate. Hence her return is called excellent or admirable. The virtuous subject of the first line is in line two called zhen, the "benevolent" or "loving." It is the only case in all the symbolism of the I Ching where we find
that term used as an adjective. It is emphatic here for "Humanity" -- man in his ideal state.
NOTES AND PARAPHRASES
Siu: The man makes an admirable comeback through an act of self-mastery. This is made easier by the example of a good man.
Wing: It is much easier to do the right thing when you are in good company. Following good examples will lead you to success.
Editor: The meaning of the line is derived from its allegiance to line number one. This can be interpreted as subordination to a high ideal or principle of

integration. If we consider Legge's commentary on the concept of zhen as love in the highest sense of unity/union, then the line suggests a return to a principle of love, unity or even the Supreme Ultimate itself. The world is moving in spirals, and our greatest modern philosophers are nearing a place in their mental orbit where they come again into conjunction with minds like Pythagoras and Plato.
F. Hartmann -- Paracelsus: Life and Prophecies
A. Suggests the tranquil subordination of ego to a higher principle.
B. Renounce your claim to action and return to the Work.

周易第二十四卦九三爻详解详解
六三爻辞
六三。频复，厉，无咎。
象曰：频复之厉，义无咎也。
白话文解释
六三：愁眉苦脸地回来，是遇到了危险，知难而退可以无灾祸。
《象辞》说：虽然愁眉苦脸地回来，但已脱离危险，理应没有灾祸。

北宋易学家邵雍解
平：得此爻者，事多反复，阴阳差错，时好时坏。做官的职位不稳定，更变无定。

台湾国学大儒傅佩荣解
时运：时好时坏，自己把握。
财运：有盈有亏，全在自己。
家宅：迁移不定。
身体：身体屡治屡发，虽危无害。

六三变卦

  六三爻动变得周易第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。

九三爻的哲学含义

复卦第三爻，爻辞：六三：频复，厉，无咎。
复卦第三爻，爻辞：六三：频复，厉，无咎。爻辞释义
频：是指频繁，再三地。本爻辞的意思是：屡次犯错误却又能屡次改正过错、复归正道，这样虽然有危险，但是最终却不会遇到灾祸。
六三这一爻，与人们所说的“错了就改，改了再犯，犯了再改”很相近，表明意志不坚定，自身修养不够，不能像孔子的弟子颜渊那样“不二过”一一知道错了就不会再犯。六三在复归正道过程中，旧习难改，时好时坏多次反复，非常危险。但是他知道自己是错的，只是意志不太坚定，毕竟能够改过从善，复归正道，所以最终却不会遇到灾祸。占得此爻者，在改正错误时，一定要意志坚定，誓与恶习“血战一番”，将其“连根拔起”，这样对自己更有利。
六三处于下卦的最外边，也就是处于震卦的最上爻，震为动，所以他会有频繁运动的形象。他想回到中位，所以“频复”，但这种做法是不符合时势发展规律的，所以会有危险，但他能够从“频复”的失败中吸取教训，所以没有灾难。按现在的话说就是“失败是成功之母”，总往回走，却屡受挫折，便会明白这是错误的，而选择正确的道路了。

六三：频复，厉，无咎。
《象传》曰：频复之厉，义无咎也。
三爻位不中正，志刚而质柔，质柔则见事而不明，志刚则狂躁而妄动，故屡复而屡失，是以有“厉”，亦屡失而屡复，终可“无咎”也。虽有失身亏行之惧，自无长傲遂非之过，故曰“频复，厉，无咎”。周公之系辞，隐其屡过之罪，称其“频复”之善；孔子释之曰“义无咎也”，是开人以改过迁善乏门也。意深哉！
【占】　问时运：一好一歹，时有得失，能据其得而不失，是在人也。
○　问商业：有亏有盈，能使盈多亏少，亏而复盈，亦可获利。
○　问家宅：有迁移不定之象。
○　问疾病：屡治屡发，虽危，可保无害。
○　问讼事：有频翻口供，转致危厉之象。
○　问行人：归志未决。
○　问六甲：生男，颇涉难产，无害。
○　问失物：失非一次，当可寻得。
【例】　一商人来请占气运，筮得《复》之《明夷》。爻辞曰：“六三：频复，厉，无咎。”
断曰：《复》为雷藏地中，阳气来复之时，在人为迷惑情态，有悔悟复本之象。三爻位不中正，辞曰“频复，厉，无咎”，是谓屡兴屡败，劳而无功。其不至破产者，由于随时省悟，随失随改，故“无咎”也。夫运之盛衰，天数不可免，在盛运时，如放舟于上流，扬帆于顺风，不劳而取功；当其衰运，如浮舟于逆风，以溯上流，不特劳而无功，其不被损伤者殆稀。占者恐坐此弊，尤当注意气运之盛衰也。至明后年，气运乃可回复。
商人闻之，感曰：实如此占，从来屡遭失败，今闻之，始悟其误。谨守常业，以待时运。

Line-3
Legge: The third line, magnetic, shows one who has made repeated returns. The position is perilous, but there will be no error.
Wilhelm/Baynes: Repeated return. Danger. No blame.
Blofeld: Frequent returns -- trouble, but no error!
Liu: Frequent returns. Danger. No blame.
Ritsema/Karcher: Imminent Returning. Adversity. Without fault.
Shaughnessy: Sequenced return; danger; there is no trouble.
Cleary (1): Repeated return; danger, no fault.
Cleary (2): Repeated return is diligence. There is no fault.
Wu: He who regains Return after repeatedly losing it will be in a perilous position, but blameless. [The person seems to be unable to stay on course, but manages to correct his error every time as soon as he knows it. A combination of vacillation and endeavor to be right earns him a passing grade.]
COMMENTARY
Confucius/Legge: Notwithstanding her many returns there will be no error because she aims after righteousness. Wilhelm/Baynes: The danger of repeated return is, in its essential meaning, deliverance from blame. Blofeld: This means that we are in no way to blame for the trouble. Ritsema/ Karcher: Righteous, without fault indeed. Cleary (2): The diligence of repeated return is faultless if right. Wu: The peril of repeatedly losing Return is in principle blameless.

Legge: Line three is magnetic in the dynamic place at the top of the trigram of Movement. Any evil issue may be prevented by caution and awareness of danger.
NOTES AND PARAPHRASES
Siu: The man is changeable, departing time after time from the right course because of his uncontrolled desire for apparent advantages and returning to it for seemingly better solutions. No great blame will be attached to him, but there is still some danger.
Wing: This position indicates the type of person who is constantly vacillating because of the imagined advantages of other paths. This kind of experimentation could be dangerous, but is mostly an annoyance to all concerned. It is indicated that the situation will improve nevertheless.
Editor: Implicit here is the idea that there are many lessons to be learned and reinforced when one undertakes the Work, and uncertainty and vacillation are to be expected. Often we expect more of ourselves than we are capable of performing. One doesn't learn how to be a mountain climber by immediately attempting to scale Mt. Everest. The Work is a task of many lifetimes, involving the step by step integration of countless disparate complexes within the psyche. Occasionally we may get off the path, but as long as we remain committed to the
Work we must always return -- hopefully having learned something from our temporary detour. This is not a justification for a failure of willpower, but it is a recognition that such failures exist here in the World of the Senses. Blofeld's
interpretation of the Confucian commentary can be misleading -- the "no blame" or "no error" proviso in the original line derives from our recognition that we have gotten off the path and are determined to return to it, not usually that we are entirely free of culpability. On the other hand, the line can sometimes represent a recurring issue in which personal blame is not an obvious factor: one just has to deal with it until it’s resolved. (For example, a problem which others have not integrated, that they keep pushing on you.) In its most negative interpretation, the line images a chronic condition. Those relationships which arouse, beckon to us or repel us embody the archetypal "grand themes" which have been brought into actualization more or less adequately in our childhood by our parental encounters; now they confront us ever and again, making us renew old encounters or making us complete or compensate for that which is still incomplete.
E.C. Whitmont -- The Symbolic Quest
A. An unresolved situation presents itself again.
B. The image suggests a vacillation of willpower.
C. You'll have to do it over again until you get it right.

D. A repeated offender -- you haven't yet gotten a grip on an old issue.

周易第二十四卦九四爻详解详解
六四爻辞
六四。中行独复。
象曰：中行独复，以从道也。
白话文解释
六四：中途独自返回。
《象辞》说：中途独自返回，这是返回到道义上来。

北宋易学家邵雍解
平：得此爻者，好运可期，营谋得利。做官的会复职。

台湾国学大儒傅佩荣解
时运：虽想振作，力有未逮。
财运：谋划虽精，资本不足。
家宅：女多男少；宜从前媒。
身体：宜从初治之医。

六四变卦

  六四爻动变得周易第51卦：震为雷。这个卦是同卦（下震上震）相叠。震为雷，两震相叠，反响巨大，可消除沉闷之气，亨通畅达。平日应居安思危，怀恐惧心理，不敢有所怠慢，遇到突发事变，也能安然自若，谈笑如常。

九四爻的哲学含义

复卦第四爻，爻辞：六四：中行独复。
复卦第四爻，爻辞：六四：中行独复。爻辞释义
中行：行走在正中间。独：指独自一人。
本爻辞的意思是：本来走在行列正中间，现在独自返回。
《象》曰：“中行独复”，以从道也。这里指出六四本来走在行列的正中间，却独自返回，其目的是为了返回正道。
从卦象上看，六四位于一连串的阴爻之中，上下各二，所以是“中行”。走在中间的人，应该是领导者或是倡议者，一般是跟随者容易改变主意返回，而领导者或倡议者返回，是很不容易的。
占得此爻者，应该注意观察一下自己所做的事，观察一下自己的合伙人，虽然这件事情是你牵头承办的，你是组织者，但是若发现错误，你要即刻回头。哪怕其他人不同意，不愿跟随你返回，你也要自己撤出来，独自返回。
“中行独复”，指的便是六四爻与初“六四，’得正，能置吉凶于不顾，而独复正道。九爻的相应。也就是说他是支持阳气的生长的。象辞中说“以从道也”，指的便是天地运行之道，一阳始生了，接下来就是阳气的逐渐强盛，阴气的逐渐削弱，这就是天地运行之道。六四懂得天地运行之道，所以他支持初九的生长。

六四：中行独复。
《象传》曰：中行独复，以从道也。
此爻居五阴骈列之中央，独应初爻之卦主，故能杰出群阴之间，依附仁人，是心知好善，不移习俗，而能复道者也，故曰“中行独复”。所谓“择乎中庸，得一善，则拳拳服膺，而不失之”者也。然其所复犹微，故不曰吉。《象传》曰“以从道也”，谓初复于道，而四从之，故曰“从道”。
【占】　问时运：气运柔弱，意欲振兴，惜力不能逮。
○　问商业：谋划精当，不失其正，资本未充，为可惜也。
○　问家宅：女眷多，男丁少，未免有独寐寤歌之慨。
○　问战征：防中道设伏。
○　问疾病：虚弱之症，宜从初治之医调治。
○　问行人：至中路复回，得伴再归。
○　问婚嫁：宜从前媒。
○　问失物：半途觅之。
【例】　明治二十二年六月，友人某来曰：有人欲购余地，约以相当之价，领收约定金若干。其先亦有人欲购此地，余未定约，今复过余，所约之价高于前购，于是余将致偿金于前约之人，请其解约，但不知彼果肯允诺否？请为一筮。筮得《复》之《震》。
断曰：《复》者一阳来复之卦，有百事复旧之象。故得此卦，旅行无音信者，突然还家，贷金涩滞者，忽而归复，放荡游惰者，能复其本心，皆《复》之象也。则知足下已约之地，亦无阻障，必可复返也。后果如此占。

Line-4
Legge: The fourth line, magnetic, shows its subject moving right in the center among those represented by the other divided lines, and yet returning alone to her proper path.
Wilhelm/Baynes: Walking in the midst of others, one returns alone.
Blofeld: Setting forth in company, but returning alone. [This suggests that our companions will try (or are trying) to lead us astray and that we must let them go forward alone.]
Liu: One walks among others but returns by oneself. [Now is the time to better yourself.]
Ritsema/Karcher: Centering movement, solitary Returning.
Shaughnessy: In the ranks there is solitary return.
Cleary (1): Traveling in the center, returning alone.
Wu: Being in the middle, he alone finds Return.
COMMENTARY
Confucius/Legge: Her object is to pursue the proper path. Wilhelm/
Baynes: One returns alone, and so follows the right way. Blofeld: This solitary return is necessary if the path of righteousness is to be followed. Ritsema/
Karcher: Using adhering-to tao indeed. Cleary (2): (This) is done by following the path. Wu: Because he follows the principle.
Legge: Line four differs from all the other magnetic lines in that she is the only one to have a proper correlate in line one. Hence her course is different accordingly.
Wilhelm: … [Line four] is in the midst of weak lines, and is itself compliant and in a weak place. One might infer a lack of initiative. But the line is in the relationship of correspondence to the strong nine at the beginning, hence solitary return.

NOTES AND PARAPHRASES
Siu: The man is superficially connected with inferior people but more deeply attached to a noble friend.
Wing: Your current milieu is inferior. You have become aware of the possibility of a change for the better and wish to move in that direction. Be aware that your friends may not follow you. Your path could be a solitary one.
Editor: In an inner sense, this can refer to conflicting emotions and the correct way to deal with them. The Confucian commentary suggests the paraphrase: "Do what is right or proper in the situation under question." This is indicated by the line’s proper alliance with its powerful first line correlate. Wilhelm’s commentary on the hexagram links to the symbolism of line four: “Thus the [line] counsels turning away from the confusion of external things, turning back to one’s inner light. There, in the depths of the soul, one sees the Divine, the One. It is indeed only germinal, no more than a beginning, a potentiality, but as such clearly to be distinguished from all objects. To know this One means to know oneself in relation to the cosmic forces.” What is it, in the end, that induces a man to go his own way and to rise out of unconscious identity with the mass as out of a swathing mist? ... It is what is commonly called vocation: an irrational factor that destines a man to emancipate himself from the herd and from its well-worn paths. True personality is always a vocation and puts its trust in it as in God, despite its being, as the ordinary man would say, only a personal feeling. But vocation acts like a law of God from which there is no escape. The fact that many a man who goes his own way ends in ruin means nothing to one who has vocation. He must obey his own law, as if it were a daemon whispering to him of new and wonderful paths. Anyone with a vocation hears the voice of the inner man: he is called.
Jung -- The Development of Personality
A. Disregard the influence of contrary forces and get back on course. (Stop comparing yourself with others.)
B. Follow your inner gnosis, not conventional opinion.

周易第二十四卦九五爻详解详解
六五爻辞
六五。敦复，无悔。
象曰：敦复无悔，中以自考也。
白话文解释
六五：经过考察，决定返回，可以无悔。
《象辞》说：经过考察，决定返回，可以无悔，意思是从内心用正道检察自己。

北宋易学家邵雍解
吉：得此爻者，会有积蓄，但要谨防父亲出意外。做官的有升职之机会。

台湾国学大儒傅佩荣解
时运：宽厚处之，有功无悔。
财运：资本充足，来回获利。
家宅：光大祖业。
身体：精气皆老，不必过滤。

六五变卦

  六五爻动变得周易第3卦：水雷屯。这个卦是异卦（下震上坎）相叠，震为雷，喻动；坎为雨，喻险。雷雨交加，险象丛生，环境恶劣。“屯”原指植物萌生大地，万物始生，充满艰难险阻，然而顺时应运，必欣欣向荣。

九五爻的哲学含义

复卦第五爻，爻辞：六五：敦复，无悔。
复卦第五爻，爻辞：六五：敦复，无悔。爻辞释义
本爻辞的意思是：敦厚地复归正道，不会后悔。
从卦象上看，六五属于阴爻居阳位，失位，但是六五居于上体坤卦之中，奉行中道而又不固执，具有敦厚顺善之德。
《象》曰：“敦复，无悔”，中以自考也。
这里指出：“敦厚地复归正道，不会后悔”，是因为六五爻虽然远离阳刚，
但却能够反省考察自己的言行以完善自我，通过这样的途径，促使自己返回正
占得此爻者，要善于自察、自省，及时发现错误并加以改正。在做事时，如果发现继续前进没有什么益处，即使走了很远的路，现在返回去也是正确的，这样会有很好的结果。
六五居上卦之中位，复卦的上卦为坤，坤卦的精神是能够“厚德载物”，所以有“敦复”之象。“敦”即是“厚”的意思。六五能够顺应时势，从新认识自己，从而明白阳气生长的不可阻挡，所以他能够顺时而退，不会有悔恨。

六五：敦复，无悔。
《象传》曰：敦复无悔，中以自考也。
五有柔中之德，尊居君位，位得中，故能“复”，《坤》为厚，故曰“敦”。自知其非，不惮迁善，既能复之，又加以“敦”，是知之明，力之笃也，则一得而弗失之矣，何悔之有？故曰“敦复无悔”。《象传》曰，“中以自考也”，谓初之复，复在近，可免于悔，五之《复》，复于厚，悔之有无未知，时当返而“自考”也。盖初之“不远复”，入德之事，五之“敦复”，成德之事也。
【占】　问时运：目下气运当正，事事从厚，有前功，无后悔
○　问商业：资财充足，往复获利。
○　问家宅：祖基深厚，旧业复光，吉。
○　问战征：军力厚实，可以攻复城池也。
○　问疾病：病者精神充足，气体丰腴，无患也。
○　问六甲：生男。
○　问失物：宜自忖度。
【例】　某局长来，请占气运，筮得《复》之《屯》。
断曰：《复》者雷在地中之象，动极复静，故谓之《复》。今占得五爻，言修身复道者，复之不已，而又复之，故曰“敦复”。其复如是，亦可谓责躬自厚，而薄责于人者矣。此人督率众人，众心感服，复何有悔？时运可知矣。

Line-5
Legge: The fifth line, magnetic, shows the noble return of its subject. There will be no ground for repentance.
Wilhelm/Baynes: Noble hearted return. No remorse.
Blofeld: Returning for some high purpose -- no regret!

Liu: Benevolent return. No remorse.
Ritsema/Karcher: Magnanimous Returning. Without repenting.
Shaughnessy: Thick return; there is no regret.
Cleary (1): Attentive return; no regret.
Wu: He attains Return with assiduities. There will be no regret.
COMMENTARY
Confucius/Legge: This is due to her striving to perfect herself in accordance with her central position. Wilhelm/Baynes: Central, therefore he is able to test himself. Blofeld: This middle line (of the upper trigram) implies critical self-examination. Ritsema/Karcher: Centering originating-from the predecessor indeed. Cleary (2): Attentive return without regret is balanced reflection on oneself. Wu: From a central position he examines himself.
Legge: Line five is in the central place of honor, and the middle of the trigram of Docility; hence its auspice.
NOTES AND PARAPHRASES
Siu: The man makes a noble hearted recovery by squarely facing his own shortcomings rather than leaning on trivial excuses.
Wing: You are aware of the need for a new beginning and have the courage to make the change. By observing your faults with objectivity and resolution at this time you will gain the strength of character necessary to overcome them.
Editor: Wilhelm's commentary describes a test situation: "(The line) is central; therefore it is possible for it to test itself and thus to find a way of turning back from all mistakes. The relationship with the (first line) is not suggested by any external ties, hence it represents noble hearted free decision." Blofeld's: "critical self- examination" in the Confucian commentary repeats this idea, as does
Cleary’s “Balanced reflection on oneself.” The recovery of the original unity cannot come about without the aid of man, for which purpose he was created and sent down into the place of the shells which is our world. The restoration of the original unity is a collective venture each individual must set out to accomplish for himself, for the restoration of his exiled soul is his own responsibility.
C. Ponce -- Kabbalah
A. One tests one's will by returning to the Work.

B. Self-examination reveals your deficiencies. Once they are recognized, re-center your perception.

周易第二十四卦上九爻详解详解
上六爻辞
上六。迷复，凶，有灾眚。用行师，终有大败，以其国君凶，至于十年不克征。
象曰：迷复之凶，反君道也。
白话文解释
上六：迷途难返，凶险，有灾祸。筮遇此爻，出兵打仗，终有大败，连累国君遭遇凶险，元气大伤，十年后还不能再举征伐。
《象辞》说：迷途难返遭遇凶险，这是由于君王违反君道。

北宋易学家邵雍解
凶：得此爻者，做事乖张，诸事不顺，静吉动凶。做官的会过于贪婪权力而有损。

台湾国学大儒傅佩荣解
时运：做事乖张，谨慎免祸。
财运：诸事不顺，难以复业。
家宅：居者不利。
身体：难以保全。

上六变卦

  上六爻动变得周易第27卦：山雷颐。这个卦是异卦（下震上艮）相叠。震为雷，艮为山。山在上而雷在下，外实内虚。春暖万物养育，依时养贤育民。阳实阴虚，实者养人，虚者为人养。自食其力。

上九爻的哲学含义

第六爻，爻辞：上六：迷复，凶，有灾眚。
上六：迷复，凶，有灾眚。用行师，终有大败；以其国，君凶。至于十年不克征。
第六爻，爻辞：上六：迷复，凶，有灾眚。爻辞释义
迷复：指对犯的错误执迷不悟，不愿更正。
灾眚：“灾”为外因所致之不利，“眚”为咎由自取之祸患，自作之祸。“灾”自外来，“眚”自内生，“灾眚”就是指灾难。
不克征：“克”，胜任，“不克征”，指不能胜任征伐的使命。
本爻辞的意思是：犯了错误，仍然执迷不悟，不知悔改复归正道，定会遇到凶险，会有天灾人祸不断降临发生。在这种情况下，派兵出征，终将大败；用于治国，国君遭受凶险。这样的状况若不改变，十年之内国家都不宜再用兵。
上六爻处于复卦的最上爻，属于被初九阳爻第一个消灭的对象，他处于极亢的位置，与下面的爻不相应，也不相合，又不居中，所以他的处境是内忧外患，最为不利。爻辞中的“迷”、“行师”、“大败”、“十年”均取象于坤卦。在八卦万物类象中坤卦为众、为丧、为十年，所以爻辞中会出现“行师”、“大败”、“十年”的词句。爻辞中的“迷”来源于坤卦卦辞中的“先迷后得主”，只是在这里却只有“迷”的象，而没有“得主”的象，所以更加凶险，他的危险来源于初九阳爻的威胁，初九阳爻相当于复卦中的君王，所以说上六爻的凶险来自于国君。

上六：迷复，凶，有灾眚。用行师，终有大败，以其国君凶，至于十年不克征。
《象传》曰：迷复之凶，反君道也。
上爻居《复》之终，《坤》之极，《坤》为迷，故曰“迷复”。迷而不复，故必有凶。“有灾眚”，灾自外来，眚由自作，迷溺至此，无往非害。《坤》为众，《震》为行，故“用行师”。《坤》上六所云“龙战于野，其血玄黄”，即行师大败之证也。“行师”既至“大败”，国君焉得不凶？兵连祸结，至十年而未已。十年者数之终，一败而终不能振，即谓有迷而终不能复矣。盖天下之祸，无不由一念之迷溺而来，迷在于身，则一身被祸，迷在于国，则一国被祸，深著迷复之害也。《象传》曰“反君道也”，《复》之君，初九阳也，《姤》之君，初六阴也，上迷复，不奉《复》之九，而奉《姤》之六，是阴阳相反也，故曰“反君道也”。
【占】　问时运：气运颠倒，作事乖张，谨慎免祸。
○　问商业：货物不齐，期约不准，市价不的，必致大耗；时不能《复》业，凶。
○　问家宅：防有怪崇，居者多不利。
○　问战征：辙乱旗靡，大败之象。
○　问疾病：症已危险，久病延年，犹为幸也。
○　问行人：在外多凶，十年内恐不能归也。
○　问六甲：生女。此女长成，亦大败之命。
【例】　明治二十年六月，板垣退助君奉朝命自高知县来，朝廷赏赐爵位，以酬前功，氏固辞者再，于是世人多评论之。或曰：氏之决意辞赐，是板垣氏之所以为板垣氏，其廉退逊让，非他人所能及。氏为自由党之首领，鼓舞众人，其伸张自由之声势，一旦受爵荣，未免为党中人窃笑乎？或曰：爵位者，朝廷之荣命，氏固辞不受，未免有违敕之谴也。余与板垣君有旧，缘是欲忠告之。往访旅亭，将命者以病谢，余遂转访佐佐木高行伯，面谒曰：余每岁冬至，斋戒沐浴，敬占国事及诸当道命运。兹占板垣君，得《地雷复》上爻。
断曰：《复》者，一阳来复之卦，积阴之下伏一阳。以人事观之，全使此一点微阳渐生渐发，天下绝大事业，皆从此一阳中做出来，国家之由乱而治，人生去邪从正，悉赖焉。今占得上爻，辞曰：“迷复，凶”，是冥迷沉溺，失其本然之明者也，乃至天灾人眚之并臻，辱君丧师而莫救，危之至矣，祸莫大焉。
爻辞凶恶如是，窃为板垣君虑之。昔板垣君秉政要路，大有功烈，今既辞职，其所主张专在自由党中，人众类杂，薰莸不齐，他日激而生变，亦不可测也。爻辞之凶，其或兆于此乎？
顷又为板垣君辞爵再卜一卦，筮得《困》之《大过》。
爻辞曰：“九二：困于酒食。朱绂方来，利用享祀。征凶，无咎。”
此卦四五之阳为三上两阴所蔽，二之阳亦为初三两阴所蔽，不能通志，是以成困。“困于酒食”者，见板垣氏现时之困难也；“朱绂方来”者，谓荣命之下来也；“利用享祀”者，谓拜受爵位而祝告于神也；“征凶”者，谓逆朝命而有凶也；拜命则平稳无事，故“无咎”也。此占详明，板垣君之宜敬拜受命也，慎勿辞焉。板垣君为阁下旧友，请以余之占辞转为奉告。
佐佐木伯曰：子言真切，余亦感铭，必当告之。子须再访后藤象次郎，告以此占。余亦与后藤氏谋，必可使板垣君拜命也。于是余又谒后藤伯，告之如前，且致佐佐木伯之意。后藤伯感谢曰：奇哉！子之《易》占，古今未闻其此也。板垣氏之事余与佐佐木氏谋，必可尽力，请子勿虑。后果闻板垣君拜受爵命。余始心慰。

Line-6
Legge: The sixth line, magnetic, shows its subject all astray on the subject of returning. There will be evil. There will be calamity and errors. If with her views she puts the hosts in motion, the end will be a great defeat, whose issues will extend to the ruler of the state. Even in ten years she will not be able to repair the disaster.
Wilhelm/Baynes: Missing the return. Misfortune. Misfortune from within and without. If armies are set marching in this way, one will in the end suffer a great defeat, disastrous for the ruler of the country. For ten years it will not be possible to attack again.
Blofeld: A confused return -- misfortune! Disasters and injury threaten. Armies set marching, but ultimately a great defeat takes place. Disaster is about to overtake the ruler and for at least ten years there can be no hope of putting things to right.
Liu: Confusing return. Misfortune, disaster. If there is a battle, there will be a great defeat. The ruler of the nation will meet disaster, and it (Sic) will be unable to attack for ten years. [At this time quietness ensures good fortune, but action leads to misfortune.]
Ritsema/Karcher: Deluding Returning. Pitfall. Possessing Calamity [and] Blunder. Availing-of moving legions: completing possesses great destroying.
Using one's city chief: pitfall. Culminating tending-towards ten years- revolved not controlling chastisement.
Shaughnessy: Lost return; inauspicious. There being this inspection, herewith move troops; in the end there will be a great defeat, together with its state lord; inauspicious; until the tenth year you cannot make it upright.
Cleary (1): Straying from return is bad; there is trouble. A military expedition will end in a great defeat, which is disastrous even for the ruler of the nation; even in ten years there is no victory.
Wu: Losing Return in bewilderment will be foreboding. There will be calamities. If he leads his army in battles, he will be thoroughly defeated in the end. The disaster will inflict his ruler as well. Even in ten years he will not win.

COMMENTARY
Confucius/Legge: Evil consequences result because the course pursued is contrary to the proper course for a ruler. Wilhelm/Baynes: The misfortune in missing the return lies in opposing the way of the superior man. Blofeld: The misfortune described here is the result of deviation from the path of the Superior Man. [The omen presages very serious trouble affecting many people besides ourselves as a result of deviation from the path of virtue.] Ritsema/Karcher:
Reversing the chief: tao indeed. Cleary (2): Turning back on the path of a leader. Wu: The proper conduct of a sovereign has been violated.
Legge: Line six is magnetic at the top of the hexagram. The time for returning is over with, and any action she takes will lead to the evils mentioned. "Ten years" seems to be a round number signifying a long time.
NOTES AND PARAPHRASES
Siu: The man attempts to gain his objectives by force. His blind obstinacy leads to calamity. The use of armies under these conditions will result in a great defeat and a long-lasting disaster for the state.
Wing: You've missed the time to make a change for the better at the beginning of this recent cycle. This is unfortunate because you were quite capable of recognizing the need for reform. Instead, you have stubbornly locked yourself into a non-constructive attitude. You must now wait out the entire cycle before you have another chance to change.
Editor: Line six is an unambiguous image of vacillation about the proper path, and a warning about the consequences of inferior choices. Note that Legge, Wilhelm, Liu and Wu all use the conditional ‘if’ to represent the option of military action: in other words there is still room to avoid defeat by returning to base rather than attacking. Hence the portent of this line is not necessarily a foregone conclusion. Now if a man is engrossed in appetites and ambitions and spends all his pains on these, all his thoughts must needs be mortal and, so far as that is possible, he cannot fall short of becoming mortal altogether, since he has encouraged the growth of his mortality.
Plato -- The Timaeus
A. Get your act together or suffer dire consequences.
July 5, 2001, 4/23/06, 8/7/11