Hexagram 49 · 泽火革

革卦原文
革。己日乃孚。元亨利贞。悔亡。

象曰：泽中有火，革。君子以治历明时。

白话文解释
革卦：祭祀之日用俘虏作人牲，亨通，吉利的卜问。没有悔恨。
《象辞》说：本卦外卦为兑，兑为泽；内卦为离，离为火。内蒸外煏，水涸草枯，如同水泽之中，大火燃烧，这是革卦的卦象。君子观此卦象，了解到泽水涨落，草木枯荣的周期变化，从而修治历法，明确时令。
《断易天机》解
革卦兑上离下，为坎宫四世卦。革就是需要变革，提醒占筮者需要变革才会更进一步。

北宋易学家邵雍解
事多变动，坚守正道；顺天应人，实施变革。
得此卦者，凡事均在变动之中，宜去旧立新，以应革新之象，则会吉祥。

台湾国学大儒傅佩荣解
时运：改变之时，顺时而动。
财运：消耗过多，迁地贸易。
家宅：小心防火；改娶之象。
身体：肾水干枯，肝火上升。

传统解卦
这个卦是异卦（下离上兑）相叠。离为火、兑为泽，泽内有水。水在上而下浇，火在下而上升。火旺水干，水大火熄。二者相生亦相克，必然出现变革。变革是宇宙的基本规律。
大象：兑为金，被离火所烧，变革之象。
运势：凡事均在变动之中，宜去旧立新，以应革新之象。
事业：正处在转折的关键时刻，必须密切注意各种信息，认真思考。首先巩固自己的地位，完善个人的行为。时机成熟后，立即行动，积极进行变革。但应注意动机纯正，手段正当，不保守也不妄进，事业必定发达。
经商：市场竞争十分激烈。为了立于不败之地，一定要敢于大胆求新，适时改变自己的经营方向，受到挫败，马上总结经验，重新奋起，拓展商业活动，但要注意竞争方式。
求名：首先要努力提高自己，完善个人的学识和品德。同时，服从上级指挥搞好工作，二者的关系一定要得到妥善处理。
婚恋：可能会出现一些节外生枝的麻烦事，应冷静处理，感情专注。
决策：十分吉利、顺利。以自己的聪明才智，顺应形势，根据时代特点，依理而动，变革渐合时宜的事物，壮大自己的事业。但应谨慎，时机不成熟不可妄动，尤忌急功近利。行动之前应三思而行。

第四十九卦的哲学含义

革卦卦象，泽火革卦的象征意义
革卦，这个卦是异卦相叠，下卦为离，上卦为兑。离为火，兑为泽，泽内有水。水在上，火在下，表明火在下可以把泽水烤干，失去水的泽就变成了其他性质的东西。从另一个角度来说，如果泽水四溢，就会把下面的火浇灭。火灭之后，也就不再是火了，而变成其他性质的东西。火旺水干；水大火熄。二者相生亦相克，必然出现变革，所以本卦命名为“革”。
同时，离具有光明之意，兑又指喜悦。这又告诉人们，革的目的是消灭旧的，产生新的光明，给人们带来喜悦。
革卦位于井卦之后，《序卦》中这样解释道：“井道不可不革，故受之以革。”一口井使用久了，必须定期清理，所以井卦之后要求变革。《杂卦》中说道：“革，去故也。”，因此，革卦指变革，指除旧布新。
《象》中这样解释革卦：泽中有火，革；君子以治历明时。这里指出：革卦的卦象是离（火）下兑（泽）上，为泽中有火之表象。大水可以使火熄灭；大火也可以使水蒸发，如此，水火相克相生，从而产生变革。君子根据变革的规律制定历法以明辨春、夏、秋、冬四季的变化。
革卦象征变革，所要表达的道理就是顺天应人，属于上上卦。《象》曰：苗逢旱天渐渐衰，幸得天恩降雨来，忧去喜来能变化，求谋干事遂心怀。

49　泽火革(䷰)-高岛易断
卦体泽渗下，火炎上，泽动则上者欲下，火动则下者欲上，上下相争，则不相得，不相得则不能不革。《革》之卦自《井》来，《井》《彖》首言改，改，犹革也。《革》反为《鼎》，《鼎》三曰“鼎耳革”，是《鼎》亦取《革》之象。《革》 易位为《睽》，《睽》五曰“噬肤”，革为皮，肤亦皮也，是《睽》亦有《革》之义。卦象《兑》泽《离》火，上互《乾》，谓之金生水，下互《巽》，谓之木生火，合之谓金克木，水克火，上下相克，相克必相革。《洪范》曰，“金曰从革”，《兑》西方之卦，属金，故名其卦曰《革》。
革：己日乃孚。元亨利贞，悔亡。
▲　金文革
《革》，改革也。日者《离》象，纳甲，《离》纳己，己为土，位居中。《易》道贵乎得中，过中则变，古人以已有变更之义。《仪礼》，“少牢馈食礼，日用丁己”，郑注，“必丁己者，取其自丁宁、自变己（更）”，（本书认为应读为己，为一家之见更），是已有革义也。五常以土为信，土即己也。将有改革，先示以信，“己日”者，为信孚于人之日也，故曰“己日乃孚”。《离》火生于《乾》二，《兑》金生于《乾》四，是卦从《乾》来，故“元亨利贞”四德皆具。有孚“悔亡”，己日之功也。王弼曰，“即日不孚，已日乃孚，已读作‘已事遄往’之已”，《疏》与《正义》，皆从其说。然《易》中用甲，用庚，用日，用月，各有精义，王说恐未然。
《 彖传》曰：革，水火相息，二女同居，其志不相得，曰革。己日乃孚，革而信之，文明以说，大亨以正，革而当，其悔乃亡。天地革而四时成，汤武革命，顺乎天而应乎人，革之时大矣哉！
《传》曰“水火相息”，火在泽下，火不得上炎，则水息其湿，泽在火上，水不能下流，则火息其燥。息者，止而生也。相制则止，相成则生，息与孟子“日夜之所息”同义。“二女同居”，二索三索，皆从《坤》生，故为“同居”。《离》中女，《兑》少女，《兑》上《离》下，位既不当，《兑》水《离》火，性又不同，故“其志不相得”。志不相得，必生其变，所以为《革》。然水火相克不相得，必得土以调剂其中，则《革》乃成，而民乃信。“文明”者，《离》象也；信悦者，《兑》象也；“大亨以正”者，体夫《乾》之德也，如是而《革》得其当，如是而悔乃可亡。改过迁善，《革》在吾身也；去旧从新，《革》在人事也；寒往暑来，《革》在天时也；吊民伐罪，《革》在天位也。《革》之为道，不取义，不取用，惟在得时，故曰“革之时大矣哉”。
以此卦拟人事，为泽，为火，是人事所必用也；中女少女，是人事所恒有也。水火者，燥湿殊性，故用虽相济，而适以相害。二女而出自《兑》《离》，亦各秉水火之性。故初虽“同居”，而终“不相得”，是水火之穷，亦即为人事之穷也。穷则不能不变，变则革矣。夫生物者乾，成物者坤，坤为土，惟土居中，能剂合夫水火之宜，惟土为信，能贯彻夫上下之交。《彖》所云“己日乃孚”者，道在斯耳。盖《革》以信而行，以明而著，以悦而从。《兑》曰“亨，利贞”，《离》曰“利贞，亨”，合之谓《革》，曰“大亨以正”。此其四德，亦即从《坤》土而来，由是而革安，由是而悔亡，皆己自之功也。凡人事之最要者，在先求其孚也，有孚，则有革而若不见其革。仰观天地，而岁时之变革著焉；远观殷周，而国社之鼎革昭焉。事有大小，道无异致，人道也，天道也，君道也，皆可于革之时见之矣，故曰“大矣哉”，“革之时”也！
以此卦拟国家，天下之变，势为之也。夫国家苟得久治久安，圣人岂不乐相安于无事？何得好为其变哉！惟法久则弛，俗久则渝，因循日积，酿成大乱，是以因其变，用其权，不得不与天下相更始者，势也。然国家而至变革，大事也，危事也。急遽妄动，则后先无序；权制独任，则谤渎 易兴；虑不顾后，则难以图终；计不便民，即无以服众。圣人盖必为之策其全，明以审之，悦以顺之，亨贞以成之。初则时犹未至，“巩用黄牛”，而不嫌其固；二则时适其中，己日革之，而自得其吉；三则时当其革，必“三就”以求其孚；四则时处方革，虽“改命”而自无悔；五六时在革后，大人则文明以治，小人即顺从以应，如是而《革》道成矣。观夫殷周之兴，乃知革命之自有真焉：曰“顺天”，孚在天也，曰“应人”，孚在人也。故殷周之革夏商，天下信其革，悦其革，若有不知其革者也。按：汤以乙卯兴，武以甲子兴，乙卯为木，合成金土，甲子木水，合皆为土，据此知殷周革命，时日而兼用土爻，“己日乃孚”，此明证也。至于四时变革，木金水火，各主一时，而土实分旺于中，亦可见土之力也。
《象》曰：“君子以治历明时”，唯君子为能得其时之大者矣。
通观此卦，卦自《困》来，时穷世困，天下之乱久矣，幸而出《困》入《井》。《井》者，养也，《井》《彖》曰“改邑不改井”，是知邑可改，而养不可改也。不可改，故必先养其元气，待养之既成，而后可从事于改矣，故《井》先于《革》。《杂卦传》曰，“革去故也，鼎取新也”，取新必先去故，故《鼎》后于《革》。古来处革之世，而善用其革者，莫如汤武，汤武之革，非汤武为之，时为之也，顺夫天，应夫人，天人交孚而革乃成矣。下卦三爻，文明以革，初爻未至己日，未可用革；二爻正中己日，乃可用革；三爻革事已成，无容前往矣。上卦三爻，革而成悦，四受天命，五正天位，六天下化成，无不悦服矣。是水得土而受革于人也，故《彖》辞首曰：“己日乃孚”。以卦言之，则《离》革《兑》，以爻言之，则阳革阴。《革》之道，首重夫信，《革》之事，惟求其当。而所以革者，贵得夫时，是以天地不能未春而革夏，未秋而革冬。四时之革，皆应夫时，可革而革，此革之时，所以为大也。
《大象》曰：泽中有火，革。君子以治历，明时。
泽本有水之所，变而有火，是亦天地之变象也，故曰《革》。君子法之，“治历”者，推日月星辰之迁 易，“明时”者，察分至寒暑之往来，故曰“君子以治历明时”。历者，天事也，时者，人事也，是顺天道而治人事也。昼夜为一日之革，晦望为十月之革，分至为一岁之革，即《彖》所云“天地革而四时成”之义也。
【占】　问时运：譬如有水之处，忽而出火，是气运之反常也，宜顺时改变，乃吉。
○　问战征：屯兵之地，防溪谷林木间着火，最宜谨慎。
○　问营商：《兑》为金，金入火则金熔矣，消耗之象。宜迁地贸易，乃可无咎。
○　问功名：龙门变化，烧尾之象，吉。
○　问婚姻：卦体上泽下火，泽有火，是水被火所制，夫为妻所制也。革者有出妻改娶之象。
○　问家宅：此宅防有火灾，急宜改迁。
○　问疾病：是肾水枯涸，肝火上炎之症，宜改延良医，顺时调养。
○　问讼事：此事本无中生有，灾自外来。宜改易讼词，揆度时日，其辩自明，其讼得直。
○　问六甲：生女。凡占此卦，皆女象，惟出月过时，变则成男。

Judgment
Legge: Metamorphosis is believed in only after it has been accomplished. Firm correctness abolishes regret and brings successful progress.
Wilhelm/Baynes: Revolution. On your own day you are believed. Supreme success, furthering through perseverance. Remorse disappears.
Blofeld: Revolution. Not before the day of its completion will men have faith
in it -- sublime success! Determination in a righteous course brings reward; regret vanishes! [Very often, this means renovation, as of character, etc. But it may also mean exactly what it says; Confucius, though he regarded loyalty to the ruler as one of the highest virtues, recognized that evil men forfeit their right to rule by their excesses, and it is probable that this notion antedates him by many centuries.]
Liu: Revolution. When the appropriate day comes, the people will believe in it. Great success. It is beneficial to continue. Remorse vanishes.
Ritsema/Karcher: Skinning; before-zenith sun, thereupon conforming. Spring Growing Harvesting Trial. Repenting extinguished. [This hexagram describes your situation in terms of stripping away a protective cover. It emphasizes that radically changing and renewing the way you present yourself is the adequate way to handle it...]
Shaughnessy: The Bridle: on the si day then return; prime receipt; beneficial to determine; regret is gone.
Cleary (1): In revolution, the sun of the self is truth: This is creative, developmental, fruitful, and perfect. Regret vanishes. [In old texts when it says that the alchemical elixir is in people, but first they have to refine the self and wait for the proper time, this means to make a radical purge of all the pollution of past influences and not let any flaws remain in the heart.]

Cleary (2): Change is believed in on the day it is completed. It is very successful, beneficial if correct. Regret vanishes.
Wu: Reform indicates that revolution will become credible when the time is ripe. In this way, it is great and pervasive and advantageous to be persevering. Regret will disappear.
The Image
Legge: A fire in the marsh -- the image of Metamorphosis. The superior man synchronizes his astronomical calculations to clarify the times and seasons.
Wilhelm/Baynes: Fire in the lake: the image of Revolution. Thus the superior man sets the calendar in order and makes the seasons clear.
Blofeld: This hexagram symbolizes fire rising from a marshy lake. The Superior Man regulates the calendar and thus ensures that men are clear about times and seasons.
Liu: Within the lake, fire -- this symbolizes Revolution. The superior man makes a calendar, clearly arranging the seasons.
Ritsema/Karcher: Marsh center possessing fire. Skinning. A chun tzu uses regulating time-reckoning to brighten the seasons.
Cleary (1): There is fire in a lake, changing. Thus do superior people make a calendar and clarify the seasons.
Cleary (2): Fire in a lake – changing. Leaders make calendars to define the seasons.
Wu: There is fire below the marsh; this is Reform. Thus, the jun zi is inspired to develop a calendrical system for keeping time.
COMMENTARY
Confucius/Legge: In Metamorphosis, Water and Fire extinguish each other. When two daughters with opposing viewpoints live together, change is inevitable; but after the change is accomplished, faith is accorded to it: Clarity brings good cheer and progress through what is correct. When a transformation is properly accomplished, all occasion for regret disappears. Heaven and earth undergo their changes, and the four seasons complete their functions. The rulers of old transformed the state in accordance with the will of heaven and in response to the wishes of men. Great indeed is what takes place in a time of change.
Legge: The written character translated as Metamorphosis is used here in the sense of changing. Originally used for the skin of an animal or bird, it received

the significance of changing at a very early time. The figure deals with the subject of changes which are called for in the state of the country. The necessity for change is recognized, and hints are given as to the spirit and manner in which they should be brought about. The Judgment assumes that change is viewed by people generally with suspicion and dislike, and therefore should not be made hastily. [This can refer to inner complexes, habits, etc. – Ed.] When the necessity for change has been proven beforehand and subsequently carried out with firm correctness, then the issue will turn out satisfactorily. The lower trigram is the symbol for Fire and the upper for Water. Water extinguishes fire, and fire dries up water. Each "changes" the other. The lower trigram is also the second daughter and the upper is the youngest daughter. In the scheme of the trigrams these two are seen to be mutually incompatible.
NOTES AND PARAPHRASES
Judgment: Hidden within its cocoon the caterpillar becomes a butterfly -- who would believe it until the Metamorphosis was complete? The Superior Man recognizes that celestial sequences create changes only when they are due; he therefore acts in accordance with the requirements of the times. The forty-ninth hexagram makes an analogy between the natural Metamorphosis of animal pelts and the proper way to regard radical changes in government. Lines one, five and six all refer to skin, and two, three and four refer to politics. The general idea is that radical transformations occur at their
own natural pace -- they cannot be successfully forced any more than eggs can be made to hatch before their time. The Image makes this point in its reference to the celestial correlation of the seasons.
There is a time for everything, A time for every occupation under heaven:
A time for giving birth, A time for dying;
A time for planting, A time for uprooting what has been planted (etc)...
Ecclesiastes 3: 1-2 Once one assumes conscious responsibility for the Work, there comes a long and indefinite period in which one labors unceasingly without any visible results at all. Dream images and I Ching meditations will indicate that progress is being made, but the ego's life in spacetime consists of seemingly fruitless labor
in the service of a transcendental ideal. This is a universal experience -- it happens to everyone who undertakes the Work. In the Western Mystery

Tradition it is known as the Dark Night of the Soul. (See Hexagram Number-36 for further insights into this unavoidable phenomenon.) The Personality undergoes a willful "death,” surrendering everything that it believes itself to be. Most difficult is that this total surrender of life, this initiatory sacrifice, must precede the experience of cosmic awareness. One is required to give up the totality of one's being, one's very life, in relative darkness, yet in the faith that there will be a resurrection into the Light.
R. Wang -- The Qabalistic Tarot
Psychologically interpreted, Metamorphosis means that changes are taking place in the unconscious psyche, but don't expect them to manifest until their growth is complete. The ego must recognize this and persevere with the Work, even when "common sense" counsels otherwise. It is a period of probation and trial, and many there are who fail the test. There is no short cut without impeding growth or setting the flow pattern of the Soul back, until each physical or psychological function has been correctly connected or developed ... Many aspirants do not perceive this law and become impatient and even lose faith when Providence seems to be holding back. Nothing occurs outside its time as it is part of a sequence in the great cosmic cycle that unfolds the Grand Design of Existence.
Z.B.S. Halevi -- Kabbalah and Exodus If there is any consolation in this terrible ordeal, it is that others have made the journey before you, and survived. Keep the faith that, in the imagery of this hexagram, the lower trigram of Clear Perception following the upper trigram of Cheerfulness will lead you through the most challenging of all transformations. Where the issue of ultimate meaning is constellated, transformation will eventually occur, even though only by way of a great deal of suffering.
E. C. Whitmont -- The Symbolic Quest

周易第四十九卦初九爻详解
初九爻辞
初九。巩用黄牛之革。
象曰：巩用黄牛，不可以有为也。
白话文解释
初九：用黄牛的皮革束紧加固(战车)。
《象辞》说：用黄牛的皮革束紧加固，说明其人被紧紧束缚不能有作为。

北宋易学家邵雍解
平：得此爻者，宜谨守常规，不可存非分之想。做官的不宜进取，切不可怀出位之念。

台湾国学大儒傅佩荣解
时运：最好固守，再等几年。
财运：先立基础，勿图更张。
家宅：新造之屋；待婚三年。
身体：中腹胀硬，消积健脾。

初九变卦

  初九爻动变得周易第31卦：泽山咸。这个卦是异卦（下艮上兑）相叠。艮为山；泽为水。兑柔在上，艮刚在下，水向下渗，柔上而刚下，交相感应。感则成。

初九爻的哲学含义

革卦第一爻，爻辞：初九：巩用黄牛之革。
巩：巩固，捆绑。黄：黄色，黄为中央之土，喻示为中庸之道。
本爻辞的意思是：用黄牛的皮革牢牢地捆绑住，以免轻举妄动。
初九这一爻给人的启示就是：变革要掌握好时机。从卦象上看，初九这一爻属于阳爻居刚位，得位，有争于上进之象。初九上与九四相敌无应，虽有阳刚之才德，但得不到上位者的支持，变革的条件并不成熟，所以不应该轻举妄动，急功近利。
《象》中这样分析本爻：“巩用黄牛”，不可以有为也。这里指出：“用黄牛的皮革牢牢地捆绑住”，因为初九在卦的最下位，位卑微而不可能有所作为。
占得此爻者，目前的形势不适合变革，你应该采取保守的态度，并能从这种无所作为之中获得好处。虽然你感觉像被绳子紧紧束缚住一样，不能施展自己的才能，但是这样对你是有利的。
如果此卦是为孩子之事而占问的，那应该紧紧地看住孩子，防止他犯法。
初九：巩用黃牛之革。
象曰：巩用黃牛，不可以有为也。
经文意思是：用黄牛皮制成的绳子捆牢。
象辞意思是：用黄牛皮制成的绳子捆牢，是不能认为这便是有所作为的。

初九：巩用黄牛之革。
《象传》曰：巩用黄牛，不可以有为也。
《离》为黄牛，《革》为牛皮，“巩”，扬子《方言》谓，“火干也”，是皮方去毛，以火干之，犹未成其《革》也。初居《离》之始，其象如之。革者本大有为之事，初爻卑下，其时其地，皆未当革，其才与德，亦不足以任革，恰如取黄牛之革，始用《离》火以干燥之而已，未可躁急而妄改也。《象传》以“不可以有为”释之，谓不可先时而革也。
【占】　问时运：好运初来，犹宜固守，不可妄动。
○　问营商：商业初成，宜先立巩固之基，未可妄事更张也。
○　问功名：初出求名，其才未充，其时尚早，必待四五年后，方能变化腾达。
○　问婚姻：男女之年尚幼，未可拟亲，俟三年后，可以成就。
○　问家宅：此宅新造，屋宇坚固。
○　问疾病：病是胃火微弱，脾土过强，致中腹胀硬，有类黄疸之症。药宜消积健脾以治之。
○　问讼事：必是健讼，未 易断结。
○　问六甲：生女。
【例】　某友来，为摄绵土生意，愿出资金，与余合业，请卜一卦，以决盈亏。筮得《革》之《咸》。
断曰：卦体泽上火下，泽本为水土之合，火又能生土，《革》者，合水火以革土也，其象与制造摄绵土，适相符合。占得初爻，为生意在发靭之始，爻辞曰“巩用黄牛之革”。黄，中央之色，牛属土，“革”皮也，土之外面，亦称皮，“巩”，坚韧也。摄绵土者，取粘土，和石灰，入灶，用火煅炼，其中有水有土有火，合三者而《革》成之也。初爻事在始谋，犹未可遽用其革，第示其象之坚韧，如牛革然。就爻而推论之，阅一年而革可行，阅二年而革可成，四年人皆信用其革，五六年则革成之晶，愈精愈美。初时所云牛皮，后皆为虎豹，而有文采矣。爻辞详明切合，可信可喜。

Line-1
Legge: The first line, dynamic, shows its subject as if he were bound with the skin of a yellow ox.
Wilhelm/Baynes: Wrapped in the hide of a yellow cow.
Blofeld: For strength, use yellow oxhide.
Liu: To strengthen it, use yellow oxhide.

Ritsema/Karcher: Thonging avails-of yellow cattle's skin.
Shaughnessy: Together use the yellow ox's bridle.
Cleary (1): Wrapped up in yellow ox-hide.
Cleary (2): Use yellow ox hide for wrapping.
Wu: He appears as if with a yellow cow’s hide.
COMMENTARY
Confucius/Legge: He should in his circumstances be taking action. (Sic.)
Wilhelm/Baynes: One should not act thus. Blofeld: Such aids to strength are necessary, for this line cannot suit itself to its position. [We cannot adapt ourselves to the present situation; we must increase our strength so as to be able to combat it.] Ritsema/Karcher: Not permitted to use possessing activating indeed. Cleary (2): It will not do to use contrivance. Wu: Because he is not ready for any task.
Legge: Line one at the bottom of the figure may be taken as denoting change made at too early a period. He has no proper correlate or helper above, hence he is represented as tied up and unable to take any action.
NOTES AND PARAPHRASES
Siu: At the outset, the man is under restraint. Premature offensive action will be unfortunate.
Wing: Restrain yourself. You don't really know if it is an appropriate time to act. Wait until you're sure. A little moderation will do a world of good now, whereas premature action will bring difficulties.
Editor: There is a proofreading error in the Confucian commentary on this line which is preserved in both the Dover and Mentor editions of Legge's translation.
The comment should read: "He should ... not be taking action." The idea of the hexagram is molting, but at the beginning one is still wrapped in the protective skin of one's chrysalis. Try to remove a butterfly from its cocoon and you will surely kill it. The growth cycle must complete itself fully before the revolution can take place or the new order prevail. Sometimes the line can suggest the idea
of being hidebound -- stuck in a mental cocoon of limiting beliefs. (Yellow is the color of clarity, intellect.) Hidebound: "Having an inflexible or ultraconservative character: bigoted, narrow." As always, the exact interpretation depends upon your intuition about the situation at hand.

No one except perhaps the wisest can perceive what lies within him, what is present at that point in a negative form, ready to manifest tomorrow or a million years from now.
Z.B.S. Halevi -- An Introduction to the Cabala
A. The situation is still developing. The time is not right for action.
B. Hidebound thinking prevents lucid action.

周易第四十九卦九二爻详解
六二爻辞
六二。己日乃革之。征吉，无咎。
象曰：己日革之，行有嘉也。
白话文解释
六二：祭祀的日期要改变。随之要重新卜问征战的日期，结果卜得吉兆，没有灾难。
《象辞》说：祭祀的日期要改变，大概是因为将有喜庆之事。

北宋易学家邵雍解
吉：得此爻者，多喜庆之事，做官的会升迁。

台湾国学大儒傅佩荣解
时运：配合吉日，建立功名。
财运：择吉开张，生意畅旺。
家宅：择日修宅；可称佳偶。
身体：即将痊愈。

六二变卦

  六二爻动变得周易第43卦：泽天夬。这个卦是异卦（下乾上兑）相叠。乾为天为健；兑为泽为悦。泽气上升，决注成雨，雨施大地，滋润万物。五阳去一阴，去之不难，决（去之意）即可，故名为夬（guài），夬即决。

九二爻的哲学含义

革卦第二爻，爻辞：六二：己日乃革之，征吉，无咎。
“己、庚、辛、壬、癸”的第六位，若按太阳上午、中午、下午的计时看，它当值日过中午偏西下斜之势；故“己日”当按日己过极盛转衰之时讲。此处有喻国势由盛转衰之迹象，是改革条件成熟的时候。
本爻辞的意思是：到了己日断然进行变革，前途必获吉祥，不会有灾祸。
从卦象上看，六二以阳爻居柔位，得中且正。上应九五，又与初九、九三成乘刚承阳之势。既有下面的拥护，又有上面的支持，已具备改革的条件了。
《象》中这样分析本爻：“己日革之”，行有佳也。这里指出：“在己日进行变革”，必然会有好的功效。
占得此爻，如果你想在事业上做些变革，或是在生活上做些变动，现在可以行动了。不过要经过长时间的论证之后才能进行的，你得到了上下级或是家人的支持，注意在变革时要循序渐进地进行，不可进展过快，这样做起来才会顺利。
六二：己日乃革之，征吉，无咎。
象曰：己日革之，行有嘉也。

六二：己日乃革之，征吉，无咎。
《象传》曰：己日革乏，行有嘉也。
二为内卦之主，居《离》之中，《彖》所云“己日乃孚”，二实当之。在《彖》曰“乃孚”，是天人先期其孚也；在爻日“乃革”，是时会适当可革也。既“孚”“乃革”，不言孚而孚在其中矣。二与五应，“征”者，往也，谓往应大人之命，以共启文明之运，故吉而“无咎”。《象传》以“行有嘉”释之，《离》为火，火主礼，凡国家变革之事，要不外制礼之大法，《周礼·大宗伯》所谓“嘉礼亲万民”者，此也，故曰“行有嘉”也。
【占】　问时运：行土运可以兴事立业，大佳。
○　问战征：宜择戊己日，行军接战，必可获胜。
○　问营商：于摄绵土生意最宜。凡新立买卖，必择土日开市大吉。
○　问功名：戊年或交土运必可成名。
○　问婚姻：可称嘉偶。
○　问家宅：修理旧宅，宜择土日。
○　问行人：戊己日可归。
○　问疾病：逢己日可愈，吉。
○　问六甲：生女。
【例】　缙绅某来，请占气运，筮得《革》之《夬》。
断曰：卦名曰《革》，去旧取新，重兴事业之象。卜得二爻，其地位在适当改革之时，知足下气运正盛，大可有为。“征吉”，征，往也。二应在五，五在外卦，谓当往外而从五，自能获吉。“己日”者，宜择戊己日起行，前往无咎。

Line-2
Legge: The second line, magnetic, shows its subject making her changes after some time has passed. Action taken will be fortunate. There will be no error.
Wilhelm/Baynes: When one's own day comes, one may create revolution. Starting brings good fortune. No blame.
Blofeld: On the day revolution is completed, to advance brings good fortune and is free from error. [We must not advance further until certain major changes have been completed.]
Liu: When the right day for revolution arrives, start. Good fortune. No blame.
Ritsema/Karcher: Before-zenith sun, thereupon Skinning it. Chastising significant, without fault.
Shaughnessy: On the si day then bridle it; to be upright is auspicious; there is no trouble.
Cleary (1): The sun of the self is the good fortune of expedition in revolution; no blame. [Emptying the mind and governing oneself, one understands revolution and can first get rid of personal desires... This is the revolution of emptying the mind to seek illumination.]
Cleary (2): On the day of completion, the change has taken place. An expedition leads to good fortune, without blame.
Wu: When the time is ripe, reform is in order. It will be auspicious to go forward with the plan. No error.
COMMENTARY
Confucius/Legge: She makes her changes when some time has passed -- what she does will be a matter of admiration. Wilhelm/Baynes: Action brings splendid success. Blofeld: This line presages great blessings. [Unexpected good

fortune.] Ritsema/Karcher: Moving possessing excellence indeed. Cleary (2): There is felicity in going. Wu: The action will be praiseworthy.
Legge: Line two is magnetic in her correct and central place in the center of the trigram of Clarity. Her proper correlate is the dynamic fifth line ruler. Let her take action in the way of change.
NOTES AND PARAPHRASES
Siu: After a series of unsuccessful attempts, the man's chance to make effective changes has come. He succeeds because of the requisite capabilities, thorough planning, and public confidence.
Wing: You have reached a point where change is both necessary and timely. To bring this about requires a strong vision of the ultimate outcome and a thorough commitment to your project, but with the correct inner attitude, you will meet with success. You will now find additional support in others.
Editor: This line is conditional and subject to misunderstanding if taken as an injunction for immediate action. Legge’s commentary and the Siu and Wing paraphrases misinterpret the timing covertly explicit here: the core idea is to prepare yourself now for a later change, not to take action now. This echoes the promise in Wilhelm's Judgment: "On your own day you are believed." Blofeld adds a prescient footnote to his translation: "We must not advance further until certain major changes have been completed.” Because the Work demands almost superhuman levels of restraint, one often receives this line as a kind of promise: "When the Work is completed you may begin to be active again in the world." Kabbalah is an undramatic tradition that requires great patience and stability. One of the reasons for this tempo is that everyone has to mature his potential gradually and thoroughly at his natural pace. In this way his life's work unfolds at the right moment in his own and the cosmos's time.
Z.B.S. Halevi -- Kabbalah
A. Prepare the groundwork for the changes you anticipate. Change will come when you're ready for it.

周易第四十九卦九三爻详解详解
九三爻辞
九三。征凶，贞厉。革言三就，有孚。
象曰：革言三就，又何之矣。
白话文解释
九三：出征，吃了败仗，卜问得凶兆。但是，只要振奋精神，整顿装备，重新开战，则能转败为胜，生擒强敌。
《象辞》说：犯人屡次推翻供辞，只得反复进行审讯，这说明抵赖无用，只能招出实情。

北宋易学家邵雍解
凶：得此爻者，多事之时，谨慎而行。做官的有躁动失政之忧。

台湾国学大儒傅佩荣解
时运：再三考虑，可免后患。
财运：信用良好，才可获利。
家宅：三迁为宜；三人为媒。
身体：三日可愈。

九三变卦

  九三爻动变得周易第17卦：泽雷随。这个卦是异卦（下震上兑）相叠，震为雷，为动；兑为悦，动而悦就是“随”。随指相互顺从，己有随物，物能随己，彼此沟通。随必依时顺势，有原则和条件，以坚贞为前提。

九三爻的哲学含义

革卦第三爻，爻辞：九三：征凶，贞厉；革言三就，有孚。
征：指躁动，过于激进。言：指改革的理论，政策方针。三：这里指上下级及改革设计者三方面，也指概数，众多阶层人士。就：这里指征求意见。有孚：指诚信，信服。
本爻辞的意思是：在进行变革时，过于躁动激进会发生凶险，要以正防危；对于变革的言论，要多次研究周密考虑，赢得人们的信赖，才会获得成功。
本爻启示的是在改革时不要激进的道理。从卦象上看，九三属于阳爻居刚位，得阳刚之正，躁进有凶，守则失时。此时应牢记乾卦之中第三爻的爻辞：“君子终日乾乾，夕惕若厉，无咎”之诫，既不冒进，又不保守，慎重稳进是应该采用的态度。九三下与六二亲比，上与上六正应，上下征求意见，以使改革在上下的支持和拥护下顺利进行。
《象》中这样解释本爻：“革言三就”，又何之矣！这里指出：“对于变革的言论，要多次研究周密考虑”，其它的路是没有的，变革已经势在必行，只有走变革的道路。
占得此爻者，已经开始了变革或改变，这时你还需要同有关人士进行探讨，就改革中出现的问题进行协商，可能不会有什么结果，但是非常必要，让不同的人表达了他们的意见后，你再用自己的理由说服他们。在改革的时候，一定要注意稳步前进，不可激进，否则会带来麻烦。
九三：征凶，贞厉，革言三就，有孚。
象曰：革言三就，又何之矣。

九三：征凶，贞厉。革言三就，有孚。
《象传》曰：革言三就，又何之矣。
三、四、五三爻，皆言“有孚”，是就《 彖传》“乃孚”之辞，至再至三，而申明告示，以期其孚也。三处《离》之终，二既行《革》，则革之成败，正于三见之。操切行革，反以招败，故“征凶”；革当大事，革而不从，适以启祸，故“贞厉”。是骤革者危，不革亦危也。君子惟先求其孚而已，是以革之事未行，革之言先布，《离》为言，当《离》三爻，故为“三就”。昔盘庚迁殷，周公之告多方多士，皆反复详明，不嫌其言之烦，惟期其民之孚也。言既“三就”，则我之诚意，可深入于民心，民于此时，当必“有孚挛如”矣。或云“三就”者，如《左传》所云：“政不可不慎，务三而已，一择人，二因民，三从时。得此三者，而天人交孚矣。”其说亦通。《象传》以“又何之”释之，凡占象如《乾》之《坤》，“之”字皆作变解，谓“三就”而革，复有何变也。
【占】　问时运：当此有事之秋，一不谨慎，则有凶危立至，宜再三筹度而行，方得众人信服。从此而往，时运大佳。
○　问战征：兵，凶事也，危事也，发军之日，先宜号令申明，斯信则人任，往无不利也。
○　问营商：未计其盈，宜先防其亏。贸 易之道，以信为主，必得众商信从，乃可获利。
○　问功名：必三试可就。
○　问婚姻：得三人为媒，可成。
○　问家宅：宜三迁。
○　问讼事：始审再审至大审，三审乃直。
○　问疾病：症象本危，三日后可愈。
○　问六甲：生女。
【例】　某旧藩士，来请占藩政方向，筮得《革》之《随》。
断曰：此卦泽水在上，《离》火在下，火盛则灭水，水盛则灭火。《彖传》曰，“水火相息”，息或作灭，亦作生，灭而复生，是即去旧取新之义也，故谓之《革》。今占得三爻，三以阴居阳，处《离》之终，按数成于三，三爻为适当革事之成，一革以后，为凶为吉，亦在三爻，知藩政之成败，即在三爻时也。“革言”者，谓用革之议也；“三就”者，谓再三酌议而行之也。如是则人心信从，而革乃无咎，否则骤革固凶，不革亦危，是明示藩政之不可不革，而亦不可骤用其革也，足下其审慎！

Line-3
Legge: The third line, dynamic, shows that action taken by its subject will be evil. Though he be firm and correct, his position is perilous. If the changes he contemplates have been three times fully discussed, he will be believed.

Wilhelm/Baynes: Starting brings misfortune. Perseverance brings danger. When talk of revolution has gone the rounds three times, one may commit himself, and men will believe him.
Blofeld: To advance now would bring misfortune and persistence would lead to further troubles. When talk of revolution has thrice arisen, then act with confidence. [We must make very sure that a rumored change will occur before we take further action.]
Liu: To advance leads to misfortune. To continue leads to danger. When the idea of revolution has been spoken publicly three times, the people will believe it.
Ritsema/Karcher: Chastising: pitfall, Trial: adversity. Skinning words threetimes drawing-near: possessing conformity.
Shaughnessy: To be upright is inauspicious; determination is dangerous. When bridling words thrice approach, there is a return.
Cleary (1): It is not auspicious to go on an expedition; even if correct, there is danger. Revolutionizing words formulated thrice, there is certainty.
Cleary (2): An expedition leads to misfortune, dangerous even if correct. Change, then speak; on the third presentation, there will be trust. [Here one is too adamant and unbalanced; but one is in correspondence with the top (magnetic line), which is flexible but upright, representing a leader that is like a spotted leopard and cannot be changed forcibly… One can only change oneself so as to go along with the leader.]
Wu: Going forward is foreboding. Remaining firm is perilous. In discussing reform thoroughly, he will gain confidence. [“Remaining firm is perilous” because by doing simply nothing, he will miss an opportunity in making contributions to reformation. In “discussing reform thoroughly” with others, such as his [6th line] correlate, he will gain confidence in doing the right thing.]
COMMENTARY
Confucius/Legge: The change contemplated has been three times fully
discussed -- to what else should attention be directed? Wilhelm/Baynes: "When talk of revolution has gone the rounds three times, one may commit himself." If not, how far are things to be allowed to go? Blofeld: What else could we do under the circumstances? Ritsema/Karcher: Furthermore actually wherefore having-them. Cleary (2): Make three presentations. Where are you going? Wu: What else can be done?
Legge: The symbolism of line three is twofold. The line is dynamic and in his correct position, but has passed the center of the lower trigram of Clarity and is on an outward verge. These conditions may dispose him to reckless and violent

changes which would be bad. But if he acts with caution and due deliberation he may take action, and he will be believed in.
Anthony: Changes are difficult to make. If we expect too much progress too soon, we are being hasty; if we do not put forth energy to persevere because the task seems too difficult, this is being excessively conservative. We need strength to make changes; strength comes only from seeing clearly that we must make this effort.
NOTES AND PARAPHRASES
Siu: The man is disposed toward violent and far-reaching changes. Yet after the complaints have been well aired, his recommendations will be understood. He will succeed.
Wing: Do not step into change hastily, for this will bring misfortune. Yet if you hesitate or deny the possibility of change you will put yourself in danger. Rely upon openness and self-control to guide you. When the necessity of Changing has made itself perfectly clear, and when you have thoroughly contemplated its effect, you may then proceed.
Editor: This depicts a situation in which one must find the proper balance between action and inaction. The line is an unambiguous warning about being clear in one's mind and cautious in one's transactions. Balanced differentiations (perhaps augmented by mature advice from others) are called for. A rather callow impatience is implied, so it is useful to note the third place in Hexagram 17 (Following) which is created if this is the only changing line: “By staying with the strong man, you lose the boy. Through following, one will gain what one seeks. To continue benefits” (Liu). This is an unambiguous picture of immaturity (inexperience) rectified via seasoned discernment – psychologically, an image of the ego “following” the intentions of the Self. Perfect sincerity leads to activity. Activity leads to change. And change leads to transformation. Hence it is said, "One will consider before he speaks and deliberate before he acts. By such consideration and deliberations he undertakes to complete all changes and transformations."
Chou Tun-I
A. Suggests a situation which can best be resolved via careful discrimination and judicious choices of action. If appropriate, seek experienced counsel.
B. Cool it! Premature or ill-considered action brings defeat.

周易第四十九卦九四爻详解详解
九四爻辞
九四。悔亡，有孚，改命，吉。
象曰：改命之吉，信志也。
白话文解释
九四：没有悔恨。至于占问战争，则小有战果，如果改帅易将，则将大吉。
《象辞》说：九四爻辞讲改帅易将之所以吉利，因为这样能使有才德的人施展抱负。

北宋易学家邵雍解
平：得此爻者，会有转变，有收获。做官的会有升迁之机。

台湾国学大儒傅佩荣解
时运：转换跑道，好运自来。
财运：重兴旧业，可以得利。
家宅：整建有利；再婚有利。
身体：改求良医。

九四变卦
九四爻动变得周易第63卦：水火既济。这个卦是异卦（下离上坎）相叠。坎为水，离为火，水火相交，水在火上，水势压倒火势，救火大功告成。既，已经；济，成也。既济就是事情已经成功，但终将发生变故。

九四爻的哲学含义

革卦第四爻，爻辞：九四：悔亡，有孚改命，吉。
革卦第四爻，爻辞：九四：悔亡，有孚改命，吉。爻辞释义
本爻辞的意思是：悔恨已经消失，仍旧需要人们的信赖以革除旧的事物，如此改革定会吉祥。
从卦象上看，九四以阳爻居柔位，故而有悔。但是其进入了上卦，刚柔相济而不偏，又能调节其间矛盾，勇当改革的中流砥柱，所以“悔亡”。九四位近九五君主，又具刚柔相济之才能，足以肩负改革的重任，故而得吉。
《象》中这样解释本爻：改命之吉，信志也。这里指出：革除旧的事物，这样做是吉祥的，因为这符合变革的志向。
占得此爻者，你所进行的改革已经开始了，虽然事先经过论证，各种改变也非常合理，但是由于人们习惯于旧的规则和秩序，一下子难以接受新的规则和秩序，为此可能对此说三道四，甚至会拒绝接受，你应该以自己的热情去改变他们，结果会很吉祥。
九四：悔亡，有孚改命，吉。
象曰：改命之吉，信志也。
经文意思是：没有悔恨，有信心改变旧的天命，吉祥。
象辞意思是：改变天命的吉祥，是信心所成就的。

九四：悔亡，有孚，改命吉。
《象传》：曰：改命之吉，信志也。
革而议之谓之言，革而行之谓之命。四爻出《离》入《兑》，当改革之交，《彖》曰“革而当，其悔乃亡”，四得专之。《兑》二曰“孚兑，吉”，《象传》谓“孚兑之吉，信志也”，四爻曰“有孚吉”，而《象》亦曰“信志”，谓举大事，动大众，必先得民心，而后可大得志也。是《革》四爻，即《兑》二爻，故其辞同，其象亦同。“改命”者，必上膺天命，下顺人心，鼎革一新，如汤武之革命是也。后世托言汤武，而妄思改命者，类皆灭亡，盖革命必有汤武之志则吉，无汤武之志则凶，“改命”之吉，专指汤武而言。《象传》曰“信志”，亦谓此也。
【占】　问时运：曰“悔亡”，曰“吉”，是灾悔既亡，而吉运来也。万事皆可改作，无不如志。
○　问营商：必是旧业重兴，大可得利。
○　问战征：改旗 易辙，重振军令，可以开国，可以辟地，可以转败为胜，吉。
○　问功名：改武就文，可以成名。
○　问婚姻：不利原聘，利重婚。
○　问家宅：改作改造，大吉大利。
○　问讼事：灾悔已退，讼即可罢。
○　问失物：可寻得之。
○　问六甲：生女。
【例】　友人某来，请占气运，筮得《革》之《既济》。
断曰：革者去故取新之卦，在人则衰运去而盛运来也。今占得四爻，知足下之气运方盛，从前灾悔已消，此后事业重新，进而谋事，成就无疑。但不利仍旧，惟利改作，故曰“改命”。“命”，命运也，人生命运，五年一换。《彖》取“己日”，以土为用，信亦为土，如丙子运后，换入丁丑，土运正旺，故吉。凡平素不利之事，一经改革，无往不利矣。后果然。
【例】　明治二十八年一月三十一日，我军陷威海卫，清国北洋舰队，据守刘公岛，抗拒我军。二月五日，筮得《革》之《既济》。
此卦我为内卦，属《离》火，清为外卦，属《兑》金，有以火铄金之象。卦名曰《革》，革者改也，四爻正当变革之时，以火器攻打铁舰，是全胜之占也。
后果以水雷击沉艨舰，至十二日，北洋舰队悉败，炮台亦归我有。

Line-4
Legge: The fourth line, dynamic, shows occasion for repentance disappearing from its subject. Let him be believed in, and though he changes the existing ordinances, there will be good fortune.
Wilhelm/Baynes: Remorse disappears. Men believe him. Changing the form of government brings good fortune.
Blofeld: Regret vanishes and confidence is established. A change of government brings good fortune. [Taken out of its political context, this may presage a great change in some other walk of life.]
Liu: Remorse vanishes. People believe him. Changing the government brings good fortune.
Ritsema/Karcher: Repenting extinguished, possessing conformity. Amending fate significant.
Shaughnessy: Regret is gone; there is a return that changes the mandate; auspicious.
Cleary (1): Regret vanishes. With sincerity one changes destiny for the better. [If one is sincere in reforming oneself, while strong one can be yielding, and can transmute the temperament and not be constrained by yin and yang. This is the revolution of employing strength with flexibility.]
Cleary (2): Regret vanishes; there is trust. Changing one’s fate, there is good fortune.
Wu: Regret disappears. Confidence abounds. Revolution will be auspicious.
COMMENTARY
Confucius/Legge: The good fortune of changing the ordinances is due to the faith reposed in his aims. Wilhelm/Baynes: Is due to the fact that one's conviction meets with belief. Blofeld: Good fortune in the sense that people will put their faith in our objectives. Ritsema/Karcher: Trustworthy purpose indeed. Cleary (2): Belief in the aim. Wu: Comes from the people’s trust in its purposes.
Legge: Line four is dynamic, but in the place of a magnetic line. This might vitiate any change he makes, but other conditions suggest a contrary effect: the line has passed from the lower trigram into the upper where water and fire come into contact. [e.g., Fire boils water, producing steam to do work. Ed.] In addition, the fourth place is that of the minister immediately below the ruler's

seat. These considerations all demand action in harmony with the idea of change. Therefore, if he has secured the general confidence he can proceed with
the greatest of changes -- even to change the dynasty -- with good results.
NOTES AND PARAPHRASES
Siu: The man succeeds in effecting changes because of inner firmness, adherence to higher ideals, coupled with adequate power.
Wing: A radical change is at hand. If your position is correct, your motives worthwhile and you are properly prepared, the new situation will bring great good fortune.
Editor: I have seldom received this line except in the conditional sense: "When the proper conditions of the situation are met, then one may act." Psychologically, when the inner complexes are finally convinced that you mean business they will cooperate and fall into line. To "change the existing ordinances" is to change your beliefs or attitudes. Ritsema/Karcher define "possessing conformity" as: "inner and outer are in accord; confidence of the spirits has been captured." They translate "amend" (i.e. "amending fate") as "fighting your own errors." This reflects Anthony’s observation: “Capricious demands from our inferiors…will have a bad effect.” (In Anthony’s paradigm, “our inferiors” relate to our habits, complexes, etc.) If this is the only changing line, the new hexagram created is number 63, Completion, suggesting that a major synthesis may be at hand if you’re careful. Such a solution will not appear in the form of an intellectual conclusion or thought-out plan, but will arise in dream or phantasy in the form of an image or symbol, so unexpected and yet so apt that its appearance will seem like a miracle. Such a symbol has the effect of breaking the deadlock. It has power to bring the opposing demands of the psyche together in a newly created form through which the life energies can flow in a new creative effort.
M.E. Harding -- Psychic Energy
A. Things will change when your actions reflect your intent. When confidence is established one may proceed with one's plans.
B. A major transformation is possible now.

周易第四十九卦九五爻详解详解
九五爻辞
九五。大人虎变，未占有孚。
象曰：大人虎变，其文炳也。
白话文解释
九五：王公大人赫然斯怒，化柔弱为威猛，不用卜占，即知将大获胜仗。
《象辞》说：王公赫然斯怒，威猛如虎，说明其人仪表威严，光采照人。

北宋易学家邵雍解
吉：得此爻者，时运转好，多吉利之事。做官的晋升有望。

台湾国学大儒傅佩荣解
时运：大运来到，得意非凡。
财运：订好价钱，自可获利。
家宅：不利迁动；须防不贞。
身体：肝火浮动，不药可愈。

九五变卦

  九五爻动变得周易第55卦：雷火丰。这个卦是异卦（下离上震）相叠，电闪雷鸣，成就巨大，喻达到顶峰，如日中天。告戒：务必注意事物向相反方面发展，盛衰无常，不可不警惕。

九五爻的哲学含义

革卦第五爻，爻辞：九五：大人虎变，未占有孚。爻辞释义
本爻辞的意思是：伟大的人物像猛虎一般进行变革，不必置疑一定能光大诚信的美德。
从卦象上看，九五以阳爻居刚位，为既中且正的得位大人。在革卦中，其变如虎。虎是就其皮革的毛色亮丽美妙而言的。
《象》中这样解释本爻：“大人虎变”，其文炳也。这里指出：“伟大的人物像猛虎一般进行变革”，表明变革必然成功，其美德光照天下。
占得此爻者，应该明白，在改革之时，依靠的并不完全是你的领导地位和职权，还要依靠自己的人格力量去唤起他人的信任和热情，这样人们自然就会拥护你，所做的事也非常容易成功。
九五：大人虎变，未占有孚。
象曰：大人虎变，其文炳也。
经文意思是：大人物像老虎换毛一样改变自己，不用占卜也会得到人们的信任。
象辞意思是：大人物像老虎换毛一样改变自己，是文采炳耀。

九五：大人虎变，未占有孚。
《象传》曰：大人虎变，其文炳也。
五爻得《坤》气，《坤》为虎，《兑》属正西，白虎西方之宿，故五爻有虎象。“虎变”者，虎之毛羽，变而成文，愈变而愈美者也。五居尊位，故称“大人”，为《革》之主，风虎云龙，变化莫测，为《革》之至盛至当者也，“汤武革命”，即在此爻。“未占有孚”者，大人德位俱隆，躬任制作，将为天下更新，大启文明之化，而天下之被其化者，早巳输诚悦服，不敢或后，所谓不疑何卜？无容质诸于鬼神，故曰孚在占先也。孚于人，尤孚于天，是天与之，人归之，有见其孚而不见其革者矣。上互《乾》，《乾》为大人，非“乾道变化，各正性命”之大人，曷克臻此？《象传》以“文炳”释之，五处《兑》之中，兑为泽，为金，泽谓润泽而有文也，金亦有文象，下应《离》火，《离》为光，为明，其文更著。丙火为《离》，丙即炳，故炳字，从火从丙。
【占】　问时运：如此大运，非“首出庶物”之大人，不克当此。若常人占得此爻，必能光前裕后，大振家声。
○　问战征：虎臣桓桓，威声早著，可不战而来降也。
○　问营商：白虎属西方之宿，西属秋，防货价至秋，大有变动。宜先订定价，自可获利，吉。
○　问功名：《乾》曰“云从龙，风从虎”，言各得其际会也，吉。
○　问婚姻：俗以白虎为不利，婚事未占先孚，犹言未嫁而先从也，为女不贞之象。
○　问家宅：虎动，亦不利。
○　问疾病：虎属寅，寅为木，是必肝木振动之症。不占先孚，必不药而愈也，吉。
○　问六甲：象本生女，一变则为男。
【例】　有某诸侯，使其庶子嗣末家，末家者幕府旗下之士也。戊辰之变，旗下之徒数百人，推末家为队长，将谋举事，其家臣五十余人，多与其谋。于是本家忧之，遣使促归，且曰若不归藩，恐朝廷有疑于本藩，祸将不测。于是议论纷起，判成两党，一在促归，一在不归，迄将一月，议终不决。一日使人招余，余应招而往，两党数百之士，充满藩邸，各述其意，余皆闻之，曰：今日所谋之事，实国家之大事也，国家之大事，关夫天数，非可以私心判决者也。不如问诸《 易》占，众咸以为是，乃筮得《革》之《丰》。
断曰：此卦可谓适切今日之事者也。今日诸君之所论，一欲尽忠于幕府，一欲奉朝命而为国，非即《彖》所云“二女同居，其志不相得”者乎？在仆观之，卦名曰《革》，是明示以用革之象。爻为君位，辞曰“大人虎变”，“大人”者，谓应天承运之大人。虎为百兽之长，“变”，即革也，明示其人为当革之人，其时为革之时。时既当革，安得不应天顺人，以应其革乎？诸君之论，半皆泥于仍旧，不知卦象，专在去旧取新，故知仍旧者非，故有虑革之而民弗信，不知二爻三爻，皆曰“有孚”，当未革而先期其孚，至五则革道已成矣，故曰“未占有孚”。且经此一革，不特大受信用，且将率天下之民，日进于文明之化，行见重熙累洽，光被四表，即可见于此日了。宜速去此地，以归本藩，是仆所得天数之占断也。
两党之士，闻之皆愕然，无敢出一辞，于是主君大嘉余之占断，即日整装而归。

Line-5
Legge: The fifth line, dynamic, shows the great man producing his changes as the tiger does when he changes his stripes. Before he divines and proceeds to action, faith has been reposed in him.

Wilhelm/Baynes: The great man changes like a tiger. Even before he questions the oracle he is believed.
Blofeld: The great man accomplishes the change like a tiger; he is so confident that he does not need to employ divination. ["Like a tiger" and "like a leopard" do not have any connotation of fierceness. The striped skin of the former and the spotted hide of the latter symbolize brilliance and beauty respectively.]
Liu: The great man transforms himself like a tiger. Even before prediction by the oracle, people will believe him.
Ritsema/Karcher: Great People; tiger transforming. Not-yet an augury, possessing conformity.
Shaughnessy: The great man's tiger whip; not yet having prognosticated, there is a return.
Cleary (1): A great person changes like a tiger. There is certainty without divination.
Cleary (2): Great people change like tigers. There is certainty without augury.
Wu: The great man makes changes like a tiger. He is confident of success even without divination.
COMMENTARY
Confucius/Legge: The beauty of the tiger's stripes becomes more brilliant.
Wilhelm/Baynes: His marking is distinct. Blofeld: His accomplishing the change `like a tiger' means in a brilliantly civilized manner. Ritsema/ Karcher: One's pattern luminous indeed. Cleary (2): Their stripes are clear. Wu: His refinements are illustrious.
Legge: Line five has every quality proper to the lord of the hexagram, and his action will be in every way beneficial. He is symbolized by the tiger. The changes he makes are symbolized by the bright stripes of the tiger when it has just molted its coat.
NOTES AND PARAPHRASES
Siu: The great man clearly shows the strong guiding principles behind his proposed changes. He retains the spontaneous support of the followers.
Wing: If you look around, you will find that your actions are spontaneously supported by others. You are in the correct position to bring great change to the situation. Trust your intuition in the matter.

Editor: Wilhelm renders the second sentence of the line as: "Even before he questions the oracle he is believed." Blofeld translates it as: "He is so confident that he does not need to employ divination." The image suggests a powerful,
distinct and clear-cut transformation -- a situation so glaringly obvious that there is no room for doubt. If this is the only changing line, the new hexagram created is number 55, Expansion of Awareness, the Judgment of which states: "...When the king is enlightened there is no need to fear a change. Let him be as the sun at noon." (Legge). Or, "...The king attains abundance. Be not sad. Be like the sun at midday." (Wilhelm). In some situations the line can be interpreted as an admonition from the oracle that you are asking questions which you can figure out for yourself.
The lips of the king utter oracles, He does not err when he speaks in judgment.
Proverbs 16: 10
A. A powerful confirmation or endorsement.
B. The situation is too obvious to require divination.

周易第四十九卦上九爻详解详解
上六爻辞
上六。君子豹变，小人革面。征凶，居贞吉。
象曰：君子豹变，其文蔚也。小人革面，顺以从君也。
白话文解释
上六：君子精神振奋，但基层官兵一反常态。筮遇此爻，占问征伐，则凶险。卜问居处则吉利。
《象辞》说：君子精神振奋，说明其仪态清朗雍容。小人洗心革面，说明小人去恶从善，服从君上。

北宋易学家邵雍解
平：得此爻者，安分守己则是非不扰。做官的进取者会晋升，离退休者会功成身退。

台湾国学大儒傅佩荣解
时运：守成为宜，功成身退。
财运：名利兼收，知足常乐。
家宅：居之得安；多求必应。
身体：静养修心。

上六变卦

  上六爻动变得周易第13卦：天火同人。这个卦是异卦（下离上乾）相叠，乾为天，为君；离为火，为臣民百姓，上天下火，火性上升，同于天，上下和同，同舟共济，人际关系和谐，天下大同。

上九爻的哲学含义

 革卦第六爻，爻辞：上六：君子豹变，小人革面；征凶，居贞吉。爻辞释义
豹：阴伏伺机而动的猛兽，这里喻指应变能力强。征：指过于激进。
从卦象上看，上六处革卦的最顶端，阴爻居柔位，得正。又与九五亲比，表征君子能顺从改革大势，拥护改革主张。
《象》中这样解释本爻：“君子豹变”，其文蔚也；“小人革面”，顺以从君也。这里指出：“君子会像豹子一样闻风而动，顺从王命，响应改革”，说明君子协助有道德的大人物一起变革，必然使变革的成就更加光辉灿烂；“小人虽难改旧习，但是也开始顺应改革而进行改变”，说明大势所趋，小人也不得不顺从变革。
占得此爻者，应该使变革进行彻底，从最初的构想到最后的细节，都要落实到位。随着变革的深入，阻力会增加，但是一定要坚持到底，到最后连观望者也会加入到你的行列中来。
上六：君子豹变，小人革面，征凶，居贞吉。
象曰：君子豹变，其文蔚也。

上六：君子豹变，小人革面。征凶，居贞吉。
《象传》曰；君子豹变，其文蔚也。小人革面，顺以从君也。
上爻居卦之极，有德无位，必是去位之贤大夫也，故称“君子”。豹饰，大夫之服，故曰“豹变”。盖革之成，始于四，整于五，终于上，是以五之圣君，既得显虎文之灿，而上之大夫，亦得增“豹变”之华。“小人”，细民也，“面”者，向也，“革面”者，向化也，言小人皆潜移默化，于光天之下，革面洗心，欣欣然而有喜色也，是之谓“小人革面”。“征凶”者，上与三应，上之“征凶”，亦即三之“征凶”也。谓大变既定，若复纷更自取多事，必如汤之昭德建中，惟期裕后，武之修文偃武，不复用兵，是即所谓居贞则吉也。《象传》以“文蔚”释之，“蔚”，深密之貌；豹隐处雾雨，欲泽其身，以成其文，犹言君子相与于文明之治，以增服饰之光也。
【占】　问时运：运当全盛，光华显著，惟宜守成，无事纷更。
○　问营商：创业以来，有名有利，已臻美备，此后宜知足谨守。
○　问功名：上居卦之终，功名早极，劝令功成身退，所谓“人死留名，豹死留皮”也。
○　问战征：军用多取兽名，兕甲虎贲，皆用之以焕其文而扬其威也。上六爻已终，谓战已定，宜罢兵退守，不可前往。
○　问婚姻：上与三应，九三阳也，上六阴也，三日“三就，有孚”，当再三逑合，自可成就，吉。
○　问家宅：爻位在上，其宅基必高。曰“征凶”，知迁移不利；曰“居贞吉”，知居之得安也。
○　问失物：物已变革，寻亦不得。
○　问六甲：生女。
【例】　缙绅某来，请占气运，筮得《革》之《同人》。
断曰：此卦一变旧弊，改进文明之卦也。今占得上爻，曰“君子豹变”，“君子”者，谓有德无位者也，豹亦为隐居之兽，正合贵下退位闲居之象也。想曩时赞襄维新之治，以成“虎变”之文，贵下固与有功焉。豹较虎而小，虎属五爻为君，知豹变即指贵下。贵下之功绩既著，文明亦显，正可相与守成，无事多求，故曰“征凶，居贞吉”。贵下之气运如是，正可安亨纳福。

Line-6
Legge: The sixth line, magnetic, shows the superior man producing his changes as the leopard does when he changes his spots, while inferior men change their faces and show obedience. To go forward now would lead to evil, but there will be good fortune in abiding firm and correct.
Wilhelm/Baynes: The superior man changes like a panther. The inferior man molts in the face. Starting brings misfortune. To remain persevering brings good fortune.
Blofeld: The Superior Man brings about the change like a leopard and lesser men promptly switch their allegiance. ["Like a tiger" and "like a leopard" do not have any connotation of fierceness. The striped skin of the former and the spotted hide of the latter symbolize brilliance and beauty respectively.] To advance now brings misfortune. Righteous persistence brings good fortune to those who remain where they are.
Liu: The superior man transforms himself like a leopard. The inferior man changes his attitude. To advance leads to misfortune. To remain and persist leads to good fortune.
Ritsema/Karcher: A chun tzu: leopard transforming. Small People: Skinning the visage. Chastising: pitfall. Residing-in Trial significant.

Shaughnessy: The gentleman's leopard whip; the little man bridles the face; to be upright is inauspicious; determination about dwelling is auspicious.
Cleary (1): Superior people transform, inferior people change on the surface. To go on an expedition is unlucky, to remain correct is auspicious. [Gentle nonstriving revolution is only possible to superior people with faith. Inferior people without faith cannot accomplish it. Inferior people change their appearance, their surface, but they do not change their hearts; their wills are not firm, and they do not finish what they have started, eventually to fall into ruin, bringing on misfortune. Superior people always remain correct; their will becomes stronger with time, so that they ultimately attain the Tao and achieve good fortune. This is revolution in which false and true bear their fruits.]
Cleary (2): Developed people transform like leopards; undeveloped people change their faces … etc.
Wu: The jun zi makes changes like a leopard. The little man makes only cosmetic changes. Going forward is foreboding. Remaining firm is auspicious.
COMMENTARY
Confucius/Legge: The superior man produces his changes as the leopard does when he changes his spots means that their beauty becomes more elegant. Inferior men change their faces means that they show themselves prepared to follow their ruler. Wilhelm/Baynes: His marking is more delicate ... He is devoted and obeys the prince. Blofeld: The Superior Man brings about the change `like a leopard' means that he does so in a manner that is exceedingly graceful. That lesser men promptly switch their allegiance means that they readily accept his lead. Ritsema/Karcher: One's pattern beautiful indeed. Yielding uses adhering-to the chief indeed. Cleary (2): Their spots are dense. They follow the leader docilely. Wu: Because his refinements are elegant. This means he (the little man) will obey the king.
Legge: Line six is magnetic, but still penetrated with the spirit of the hexagram. He is a superior man, inferior only to the great man immediately below him in line five. Any changes he makes will be subordinate only to those of the ruler. If he be an inferior man, he will be compliant and submissive. The lesson for him is to abide firm and correct without taking unilateral action.
Anthony: The inferiors conform to the required changes only superficially. Habit is strong and clarity short-lived. Permanent change occurs only through step by step discipline. Giant steps lead to rebellion and back-sliding, therefore patience and perseverance are necessary.
NOTES AND PARAPHRASES
Siu: After bringing about successful major reforms, the man introduces the

necessary minor adjustments in order to bring inferior men into compliance with the new order.
Wing: The major objective is reached and only details remain to be adjusted. Although you may see limitations in the new condition, you must not create disharmony by reaching for perfection. Try to find satisfaction in what is possible now and bring stability into your life.
Editor: This line does not lend itself to the gender symbolism for a magnetic line. The difference between the changes in line five and those in line six is seen in the difference between a tiger's stripes and a leopard's spots, and in the relative rank and value of the two animals. The tiger is in the ruler's place appropriate to its strength and majesty, and his changes are bold and distinct. The leopard is inferior only to the tiger in rank and power, and his changes are represented by hundreds of spots, suggesting numerous differentiations, many details. The ruler's reforms are sketched out in bold outlines (stripes), but the specifics (spots) are completed by his subordinates. It is through the letter of the law (the details) that inferior men are made to comply (to change their faces) and show obedience. This is a reiteration of the superior man's role in the Image: "The Superior Man regulates the calendar and thus ensures that men are clear about times and seasons" (Blofeld). Psychologically interpreted, the tiger can be seen as the Self, the leopard as the
ego, and the small (inferior) men as the complexes -- the habits, appetites, drives and passions within the unconscious psyche. Cleary’s Taoist commentary warns the ego to “maintain both the spirit and letter of the law” lest your complexes rationalize the situation (many spots) and adulterate the Work. If this is the only changing line, the new hexagram created is number 13, Union of Forces, the corresponding line of which depicts an incomplete synthesis. Ritsema/Karcher’s Confucian commentary for 13:6 sums it up succinctly: “Purpose not-yet acquired indeed.” This strongly implies that the “inferior men” in the current line (whatever they symbolize in the situation at hand) represent cause for concern: Will the Metamorphosis be successful or not? Ritsema/Karcher’s: “Righteous persistence brings good fortune to those who remain where they are” portrays the best strategy for dealing with this situation. Anthony’s commentary nicely supplements this in contemporary idiom. Our objective is to abstract patterns from Nature (right hemisphere thinking), but many proposed patterns do not in fact correspond to the data. Thus all proposed patterns must be subjected to the sieve of critical analysis (left hemisphere thinking). The search for patterns without critical analysis, and rigid skepticism without a search for patterns, are the antipodes of incomplete science. The effective pursuit of knowledge requires both functions.
Carl Sagan -- The Dragons of Eden

A. The image suggests the refinement of details in a transformation. As the ego consolidates its new position, archetypal forces (complexes, habitual responses, limiting beliefs) are forced to conform to the altered psychic hierarchy. Stand pat and hold fast to prevent backsliding.
B. Do nothing until you've analyzed all aspects of the situation at hand. Beware of inferior forces influencing your choices.
June 16, 2001, 4/25/06