Hexagram 12 · 天地否

否卦原文
否。否之匪人。不利君子贞。大往小来。

象曰：天地不交，否。君子以俭德辟难，不可荣以禄。

白话文解释
否卦：为小人所隔阂，这是不利于君子的占卜，事业也将由盛转衰。
《象辞》说：天地隔阂不能交感，万物咽窒不能畅釜，这是否卦的卦象。君子观此卦象，从而在国家政治否塞之时，应思隐居不仕，以崇尚俭约来躲避灾难，不要以利禄为荣。
《断易天机》解
否卦乾上坤下，为乾宫三世卦。否象征闭塞不通，是不吉之兆。否卦中，阴阳不交，是一切都不和谐之象。

北宋易学家邵雍解
大往小来，闭塞不通；否极泰来，修德避难。
得此卦者，万物闭塞之象，上下不合，诸事不顺，凡事宜忍，须待时运好转而有为。

台湾国学大儒傅佩荣解
时运：诸事不顺，不可妄动。
财运：适宜买入，后可获利。
家宅：勤俭免祸；仳离之象。
身体：气血不通，节制饮食。

传统解卦
这个卦是异卦（下坤上乾）相叠，其结构同泰卦相反，系阳气上升，阴气下降，天地不交，万物不通。它们彼此为“综卦”，表明泰极而否，否极泰来，互为因果。
大象：天气上升，地气下降，天地之气不交，主闭塞不通。
运势：上下不和，百事不通，凡事宜忍，须知否极泰来。
事业：陷入逆境，事业处于衰退阶段，多有不顺利。受小人干扰而不得志，多挫折。应坚持正道，勿与小人合流，团结志同道合者，自保以等待时机。保持自信心，戒慎恐惧，形势定会好转，事业终能成功。
经商：遇到强大的竞争对手，处于不利地位，信息不灵造成重大损失。应格外小心谨慎，坚持守势，等待有利时机到来，再努力发展自己的事业。
求名：条件还不成熟，再努力一阵子，并得到他人的帮助，理想可以实现。
婚恋：容易出现节外生枝的事情，甚至发生挫折和变故，双方若都充满信心，好的结果会出现。
决策：本人聪慧，精明，勤奋努力，但不注意人际关系，加上小人的排斥，命运或遭厄运。意志坚强，具有奋斗精神，且克服了不足，尽管付出的代价很高，必能成全事业。

第十二卦的哲学含义 

从卦形上看，乾在上，上为天，坤在下，下为地，各在各的位置上，这意味着互不交往，不与外界发生关系，位置固定不变，按着陈规陋习办事。“否”卦是不通畅、阻塞、恶化、贬斥的意思。是自己把自己封闭起来，阻塞了前进的道
否卦是不利君子，小人就要得势，君子将要隐退的趋向。小人挡住了君子的道路，因为坤属于内卦，乾属于外卦，有小人主内政，君子靠外，小人得势，君子受排斥之像。
否卦位于泰卦之后，《序卦》之中这样解释道：“物不可终通，故受之以否。”永远通达是不可能的，所以会有阻塞，所以接下来讲的就是否卦。
《象》曰：天地不交，“否”；君子以俭德辟难，不可荣以禄。
《象》中指出：否卦的卦象为坤（地）下乾（天）上，为天在地上之表象。天在极高之处，地在极低之处，天地阴阳之间因而不能互相交合，所以时世闭塞不通，这时候君子必须坚持勤俭节约的美德，以避开危险与灾难不能谋取高官及丰厚的俸禄，去追求荣华富贵。否卦象征闭塞，属于中中卦。《象》中这样来断此卦：虎落陷坑不堪言，进前容易退后难，谋望不遂自己便，疾病口舌事牵连。

12.天地否(䷋)-高岛易断全解
“否”字从不，从口。不者弗也，弗与茀通。茀者车后之蔽障，以茀蔽口，呼吸蔽塞之会意。医书“心下痞硬”之痞亦同，即取此义也。
否：否之匪人，不利君子贞。大往小来。
▲　篆书否
《 彖传》曰：否之匪人，不利君子贞，大往小来，则是天地不交而万物不通也，上下不交而天下无邦也。内阴而外阳，内柔而外刚，内小人而外君子。小人道长，君子道消也。
此卦《乾》天在上，《坤》地在下，自天地实体见之，在上在下，位置自然得直。然此卦所取，不在形而在气，谓天气不降，地精不升，阴阳呼吸，否塞不通之象，名之曰《否》。盖天地阴阳之气，不相交通，虽造化亦无能作用。其交通不正，以致上下否塞，数十百年中时或有之。尝闻天明年中，夏大旱，太阳之色，赤如丹砂，五谷不登，天下饥馑，即天气不降，地精不升，《否》之时也。“否”字分之为不口，即谓凶荒，万民不得口食也。《彖传》曰，“天地不交而万物不通也”。《泰》《否》二卦，《彖传》始用“则是”二字，犹曰其故不过如是，非有他故也。
以此卦拟人事，凡一家之中，上卦为父兄，下卦为子弟，父兄过于刚猛，子弟过于愚柔，上下性情不合，以致动辄相左，百事乖张，往来悉是奸邪，仆妾敢行背逆，或凭空而启狱讼，或无故而陷飞灾，钱财耗损，声名破裂，家道之日替，实由时运之否而来也。推否运之极，年时则风雨不调，疾病则胸膈不通，经商则有货难销，求名则历试被黜，虽有善者，亦无如何也，故曰“不利君子贞”。君子亦惟顺守其变，以避患而已。故当初爻，君子惟连类而退，汇守其贞。二爻惟以道自处，不肯屈己从人；三爻则以尸位素餐为羞；四爻则否极泰来，方可乘时而动；五爻否已将止，又惕“其亡”之诫；上爻则“否倾”矣，故曰“后喜”。处否之难如此，苟一不慎，祸必随之，是所谓“小人道长，君子道消”之时也。凡人值此否运，终当守道安命，以俟时运之亨，斯不失为君子也。
以此卦拟国家，《乾》在上，《坤》在下，阳气上浮而不降，阴气下沉而不《升》，上下二气隔绝，是君臣之志不通也。小人柄政而在内，君子退居而在外，一时乘时得势者，皆非君子也，故曰“非人”。国家值此否运，君骄臣馅，国事日非，正道日坏，内则权臣擅政，外则强敌压境，岁时不登，而饥馑洊臻，兵役不息，而疆土日蹙，故曰“天地不交而万物不通，上下不交而天下无邦”。国家将奚由得治哉！此时君子惟居《 易》俟命，独善其身，所谓邦无道则隐，故曰“不利君子贞”。小人则洋洋得意，诡计百出，其巧者或将内挟奸邪，外托正真，掩其不善，以著其善，谓之“内阴而外阳，内柔而外刚”。又或收罗君子，以张羽翼，如王莽之礼贤下士，藉以文奸，即二爻之“包承”是也。是以小人日进，君子日退，谓之“小人道长，君子道消”也。“道”字中，包括天之阴阳，地之刚柔，国家之治乱，内外之处置，进退得失，其义甚广，所以明《否》之运，皆由阴阳不交和而来。《易》之 系辞，《泰》则归之于天，否则责之于人，故《泰》之《大象》曰“财成辅相”，不敢贪天功，《否》之《大象》曰，“君子以俭德辟难，不可荣以禄”，圣人垂诫之意，可谓深也。
通观此卦，下三爻者《否》之时，为小人用事，上三爻者否运已极，为趋《泰》之渐。初六虽小人并进之时，亦未尝无君子，君上亦未尝不求士也。在下之君子，不忍忘君，见可进而进，故曰“贞吉”。六二，当否之时，君子固当退避，然或有枉道行权，屈身济世，如汉陈平之于诸吕，唐狄仁杰之于诸武，亦足以救否也，故曰“包承”。又“包”者，苞也，“包承”者，受苞宜也。君子处浊世，往往独立廉介之节，为小人所畏忌，不啻不能保身，且不利于国家，故有姑受小人之苞直，以晦清节也。是随流扬波之士，谓之“包承”。又有痛恨小人，而欲去之，因势有不可，姑以利啗之，以潜消其凶焰，即枉道行权之计，亦谓之“包承”。在小人而能“包承”君子，是小人中之君子也；君子受小人所“包承”，是君子中之小人也。大人当否，必不受其包，故亨。六三，小人之尤者，本欲伤害君子，尚蓄而未发，今感君子之德，内省而羞耻，故曰“包羞”。盖君子遇凶顽，使之畏，不如使之耻。九四，当阳来之初，为转《泰》之渐，上近九五，君子见泰机之已动，方将出而济否，故曰“有命无咎，志行也”。九五，明君在上，从容而体否，即中兴之君也，故曰“休否”。上九，否运倾消，已及泰来之时，故曰“倾否”。“休否”之后，又恐其正之复陷于邪，治之复入于乱，故有“系于苞桑”之戒。夫天地以好生为德，圣人以思治为心。人君而知此，必思所以杜祸患之端；人臣而知此，必思所以严邪正之辨；小人而知此，当亦知所以变也。
此卦《泰》之反，而次于《泰》，盖人情安乐，则生骄情，骄情则生凶咎，是自然之势也。故《序卦传》曰：“泰者通也，物不可以终通，故受之以否，”然人能畏天命，应时而守中庸之道，纵令时运之否，可使转而趋泰。故否而泰，保泰而期其不否者，君子之心也；泰而否，任否而不期复泰者，小人之心也。此卦天气归地，隔塞而为否，否运之来，虽为天运之使然，而君子不敢委之于天，必欲尽其道以济其否。盖《泰》卦先言往来，以时而言；《否》卦先言“非人”，属人而言。《泰》者时为之，《否》者人为之。益知天道未尝不欲长泰，人实为之。谓之何哉？惟君子为能以人胜天，故天与人常相因者也。
《大象》曰：天地不交，否。君子以俭“德辟”难，不可荣以禄。
“天地不交”，即阴阳二气闭息之会也。此时君臣乖睽，上下离叛，内政不修，外乱交迫，是无道之极也。所谓“天地闭而贤人隐”，君子于此，惟当潜身修德，隐居避禄而已，若犹萦情利禄，恐禄之所在，祸即随之，至此而始欲避难，已不及也。是以君子必韬光匿彩，穷约自守，避之惟恐不远，即有以禄来“包承者”，君子亦不受其包，盖惟知以德为荣，而不知以禄为荣也。
【占】　问时运：目下诸事不利，宜慎守，不宜妄动。
○　问营商：宜买入，不宜卖出，隐藏待价，后可获利。
○　问战征：不利攻，宜退守。
○　问家业：惟宜克俭克勤，方可免祸。
○　问疾病：是痞隔之症，宜节饮食。
○　问生产：恐生男不育。
○　问失物：恐不可复得。
○　问婚嫁：有分离之象。
○　问谋事：不成。

Judgment:
Legge: Divorcement means there is a lack of communication between the different classes of men. This is unfavorable to the superior man. The great has departed and the inferior has arrived.
Wilhelm/Baynes: Standstill. Evil people do not further the perseverance of the superior man. The great departs; the small approaches.
Blofeld: Stagnation (obstruction) caused by evil doers. Although the omen portends ill for the Superior Man, he must not slacken his righteous persistence. The great and the good decline; the mean approach. [When heaven and earth cease to co-operate, no growth is possible and stagnation results. The trigram (earth), when in intercourse with heaven, has the auspicious meaning of glad acceptance; but, when separated from heaven, it represents weakness and darkness, etc.]
Liu: Stagnation. Stagnation is of no benefit, although not of man's doing. The superior man carries on (according to his principles). The great is departing. The small is arriving.
Ritsema/Karcher: Obstructing it, in-no-way people. Not Harvesting: chun tzu, Trial. the great going, the small coming. [This hexagram describes your situation in terms of being blocked or interfered with. It emphasizes that accepting the hindrances that temporarily interrupt the flow of life and thwart communication is the adequate way to handle it. To be in accord with the time, you are told to: accept obstruction!]
Shaughnessy: The wife's non-persons; not beneficial for the gentleman to determine; the great go, the little come.
Cleary (1): Obstruction’s denial of humanity does not make the superior person’s rectitude beneficial. The great goes and the small comes.

Cleary (2): … Does not make the leader’s correctness beneficial, etc.
Wu: Stagnation is destined to cause obstruction of normal course of action. It is not beneficial to the jun zi who takes a persevering stand. The great goes out and the small comes in. The Image:
Legge: Heaven and earth are estranged -- the image of Divorcement. The superior man preserves his virtue by withdrawing from evil, and refuses both honor and wealth.
Wilhelm/Baynes: Heaven and earth do not unite: the image of Standstill. Thus the superior man falls back upon his inner worth in order to escape the difficulties. He does not permit himself to be honored with revenue.
Blofeld: This hexagram symbolizes heaven and earth cut off from each other. To conserve his stock of virtue, the Superior Man withdraws into himself and thus escapes from the evil influences around him. He declines all temptations of honor and riches. [To understand why the trigrams for heaven and earth arranged in what seems to be their natural positions have this inauspicious significance, see notes on the preceding hexagram, (Harmony).]
Liu: Heaven and earth are not united, symbolizing stagnation. The superior man restrains himself to avoid danger. He seeks neither honor nor wealth.
Ritsema/Karcher: Heaven, earth, not mingling. Obstruction. A chun tzu uses parsimonious actualizing-tao to cast-out heaviness. A chun tzu uses not permitting splendor to use benefits. [Actualize-tao: Ability to follow the course traced by the ongoing process of the cosmos ... Linked with acquire, TE: acquiring that which makes a being become what it is meant to be.]
Cleary (1): When heaven and earth do not commune, there is obstruction. The superior person therefore is parsimonious with power and avoids trouble, not susceptible to elevation by emolument.
Cleary (2): … Leaders … should not prosper on wages.
Wu: … The jun zi practices the virtue of frugality to alleviate difficulties, but does not allow himself to be honored with official salary.
COMMENTARY
Confucius/Legge: The unfavorable auspice of Divorcement is because heaven and earth are not in communication, and all things consequently fail to unite. High and low, superior and inferior, do not meet in union, and there are no well- regulated states in the kingdom. The lower trigram consists of magnetic

lines, and the upper of dynamic lines: darkness is within, clarity without; weakness within, strength without. The lower trigram represents the advancing inferior men, the upper trigram represents the retreating superior men.
Legge: The form of Divorcement is the exact opposite of Harmony, and much of what has been said on the interpretation of that will apply to this. Divorcement is the hexagram of the seventh month when the process of growth has ended and increasing decay may be expected. The trigram of Earth is below and that of Heaven is above, and since it is always proper for the lower trigram to take the initiative, how can Earth take the place of Heaven? As in nature, it is Heaven that originates, not Earth, and in a state the upper classes must take the initiative, and not the lower.
NOTES AND PARAPHRASES
Judgment: The time is out of joint -- decadence waxes and virtue is mocked. The Superior Man refuses to participate in the prevailing disorder. If the preceding hexagram images the fruitful union of heaven and earth in a holy marriage, this figure shows their Divorcement.
Divorcement: The act, process, or an instance of separating things
closely joined -- the state of being separated. To receive this figure without changing lines suggests that you are separated from truth or virtue, or that for the moment at least, the situation at hand affords no possibility of reconciliation. During such conditions it would be the height of folly to "wed oneself" to the prevailing disorder. Note however that every line but the third shows some kind of effort to reunite that which has been separated. The first shows an alliance of closely related elements bent on serving the Work; line two depicts a kind of holding action which is necessary to allow a superior element to prevail. The third line identifies recalcitrant forces which prevent union, and four depicts another
alliance -- a higher octave of its first line correlate. Line five images nearly complete re-unification and six shows the end of Divorcement. These images suggest that although disunion prevails, the energy in the situation is promoting connection. As regards the Judgment: Plato seems to have expressed Confucius' idea perfectly. In The Republic he makes Socrates say that the true philosopher, finding himself in an evil environment, "will not join in the wickedness of his fellows, but neither is he able singly to resist all their fierce natures, and therefore seeing that he would be of no use to the State or to his friends,

and reflecting that he would have to throw away his life without doing any good either to himself or others, he holds his peace, and goes his own way ... he is content, if only he can live his own life and be pure from evil or unrighteousness, and depart in peace and good-will, with bright hopes."
H.G. Creel -- Confucius and the Chinese Way

周易第十二卦初九爻详解
初六爻辞
初六。拔茅茹，以其汇，贞吉，亨。
象曰：拔茅贞吉，志在君也。
白话文解释
初六：连根拔掉茅草，及其同类，占得此爻则吉利，亨通。
《象辞》说：连根拔掉茅草，占得此爻吉利，比喻其志在清理君侧，为国尽忠。

北宋易学家邵雍解
平：得此爻者，宜守旧，小人得势之时，爻辞虽好，但须谨防小人牵连之事。做官的受职者待缺，当权者防扰。

台湾国学大儒傅佩荣解
时运：合伙谋事，家有吉祥。
财运：新设商业，用人谨慎。
家宅：亲戚同住；可以照应。
身体：传染之症，但无大碍。

初六变卦

  初六爻动变得周易第25卦：天雷无妄。这个卦是异卦（下震上乾）相叠。乾为天为刚为健；震为雷为刚为动。动而健，刚阳盛，人心振奋，必有所得，但唯循纯正，不可妄行。无妄必有获，必可致福。

初九爻的哲学含义 

初六：拔茅茹，以其汇，贞吉，亨。爻辞释义
茹：指根，为根茎相连的样子。以：同“及”。汇，种类。
此爻辞的意思是：连根拨掉茅草，及其同类。结果是吉祥的，亨通。
否卦初六爻辞与泰卦初六爻辞极为相近，泰卦是：初九：拔茅茹，以其汇。
征，吉。否卦是：初六，拔茅茹，以其汇，贞吉，亨。
初六为阴爻居于阳位，位不正。处在这个位置，很难实现自己的报负，所以不可“征”只宜“贞”。但是，初六阴爻虽于阳位，但是与九四有应，这指其与上层权势人物有关系，所以只要安分守己、与上级保持一致，就可平安通达。
占得此卦者，要知道自己所处的环境非常不利，不可有所动作，但是，你要注意去结交朋友，不吝惜钱财而结交真心的朋友，在你需要的时候，他们才会全力以赴地帮助你。在这种闭塞不通的时候，不可盲目前进，要引退而守持正道，这样才能吉祥亨通。

初六：拔茅茹，以其汇。贞吉，亨。
《象传》曰：拔茅贞吉，志在君也。
“拔茅茹，以其汇”，解见《泰》初九下。此卦与《泰》卦虽同，而别分内外，以气运变迁言之。下卦《坤》，为《否》中之否，上卦《乾》，为《否》中之泰。此内卦之三阴相连，犹《泰》内卦之三阳相连，故初爻之辞，与《泰》初爻同。惟此爻以阴柔之小人，三阴相连，一阴起则众阴并起，例如大奸得志，群奸竞进，谓之“拔茅茹以其汇”。初之时，小人恶迹未形，且与四相应，尚有改而为君子之意，故圣人不虑绝之，而教之以贞，如能祛邪从正，以道匡时，固可得吉而亨也。《象传》曰“拔茅贞吉，志在君也”，谓小人初时得位，亦未尝无忠君爱国之心，苟与君子并进，能从君子之道，即可为君子也，较之只知有身，而不知有君异矣。
【占】　问时运：吉，宜以合伙谋事。
○　问营商：于新立商业，用人宜慎。
○　问战征：当牵左右营，合队并进。吉。
○　问家宅：主有亲戚同居，吉。
○　问疾病：恐患传染之症，然无害也。
○　问六甲：生女。
○　问失物：可得。

Line-1
Legge: The first line, magnetic, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. With firm correctness on the part of its subject, there will be good fortune and progress.
Wilhelm/Baynes: When ribbon grass is pulled up, the sod comes with it. Each according to his kind. Perseverance brings good fortune and success.
Blofeld: When grass is uprooted, what is attached to it is pulled up as well. Righteous persistence brings good fortune and success. [Although this hexagram is ominous, the first line is auspicious. This sort of contradiction is common with bottom and top lines, which are often held to precede or follow after the main situation.]
Liu: When ribbon grass is pulled out, its roots come with it. They are of the same kind. Continuing leads to success and good fortune.
Ritsema/Karcher: Eradicating thatch-grass intertwined. Using one's classification. Trial: significant. Growing.
Shaughnessy: Plucking the cogon-grass stem with its roots; determination is auspicious; receipt.
Cleary (1): Pulling out roots of a reed takes others with it. It is good and developmental to be correct.
Cleary (2): … Correctness is auspicious and successful.
Wu: Like pulling reeds with all their connecting roots, it will be persevering, auspicious and pervasive.
COMMENTARY
Confucius/Legge: The will of the parties intended is bent on serving the ruler.
Wilhelm/Baynes: The will is directed to the ruler. Blofeld: The omen is favorable owing to continued loyalty to the rule. [The ruler is now surrounded by evil men or men of mean attainments, but the Superior Man continues to help

him.] Ritsema/Karcher: Purpose located-in a chief indeed. Cleary (2): The will is in the leader. Wu: Because the aspiration is to serve the king.
Legge: Naturally we should expect the advance of the first of the three magnetic lines to lead to evil. But if she sets herself to be firm and correct, she will bring about a different issue. She is one of the cluster of inferior forces who are able to change their mind, and set their hearts to love their ruler.
NOTES AND PARAPHRASES
Siu: At the outset, the inferior people are advancing. The man retires from public office in order to preserve his integrity. He brings along his associates, who are like the sod clinging to the uprooted grass.
Wing: If it is not possible to change or influence the current environment while preserving the principles that have formed your character, then withdraw completely. Success will come to you in a more profound sense than could be realized from a compromising situation. Important associates may leave with you. Good fortune.
Editor: Compare this with the first line of the preceding hexagram. In some circumstances the meaning can be similar to the proverb: "Birds of a feather flock together." In another sense, if "grass roots" are the foundation, source, bare essence of something, then the first line can represent the roots of the lower trigram, which is seen as a clump of grass or "cluster of inferior forces." The image suggests the separation of oneself from an entrenched position and moving upward. Confucius sees this movement as being in accord with the will of "the
ruler" -- in psychological terms: the will of the Self. Endeavor to ascend into thyself, gathering in from the body all thy members which have been dispersed and scattered into multiplicity from that unity which once abounded in the greatness of its power. Bring together and unify the inborn ideas and try to articulate those that are confused and to draw into light those that are obscured.
Porphyry
A. A fundamental change for the better, or the first step toward unity: grass-roots support.
B. An ascent from a fixed position. A confederation of lower elements combines to serve a greater whole.
C. Form follows function. Stay connected with your origins/basic values in context of hexagram’s meaning in Judgment and Image.
D. Action follows perception.

周易第十二卦九二爻详解
六二爻辞
六二。包承，小人吉；大人否，亨。
象曰：大人否，享，不乱群也。
白话文解释
六二：厨中有肉，这对老百姓来说是吉利，对贵族来说并不是通泰的表现。
《象辞》说：贵族身处窘境，则能心怀惩戒，使其安守本分。

北宋易学家邵雍解
平：得此爻者，宜忍耐，宽容待人，不然会生是非。做官的宜低调行事。

台湾国学大儒傅佩荣解
时运：宽容待人，万事皆吉。
财运：买卖皆利，讼则上诉。
家宅：老人有疾无害。
身体：修身养性。

六二变卦

  六二爻动变得周易第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。

九二爻的哲学含义 

六二：包承，小人吉；大人否，亨。爻辞释义
这句爻辞的意思是：阿谀奉承有权势的人，小人因此获得吉祥；大人物安于闭塞，是吉利的。
六二是阴爻居柔位，属于得位，又处于下卦的中位，持中。由于其柔顺安守，很容易被小人拉拢，作为其同党。这时若是小人，肯定会归附过去；若是君子，则避而远之。

六二：包承。小人吉，大人否亨。
《象传》曰：大人否亨，不乱群也。
“包承”者，谓承顺于上，下顺上，臣承君，阴为阳所包之义。“小人”，皆指占者德位，及事之大小而言。夫为臣者不一，有事人君者，有安社稷者，有天民者，有大人者，如六二则事其君而为容悦者也。此爻柔顺中正，上应九五，小人之巧者，包承容悦，以得其君之宠幸，爵禄之崇，赐予之丰，可为吉矣。然阴柔不才，当否之时，无开通闭塞，拨除骚乱之力，但与上下二阴，为阳所包。以其能包容君子，礼贤下士，藉作攀援，较与嫉正妒贤，残害君子者，固有间焉，故曰“包承，小人吉”。而在大人，则惟固守其否，穷居乐道，必不肯委曲以效其承，其身虽否，道自亨也。盖志高品洁，断不随流扬波，混入于小人之群，故《象传》曰“不乱群也”。盖可见君子处否，不失其道也。
【占】　问时运：目下顺适，能以宽容待人，万事皆吉。
○　问商业：买卖皆利。
○　问讼事：防有贿赂伪造等弊，始审或不利，上控则吉。
○　问家宅：家口平安，年老家长，或恐有疾，亦无害也。
○　问战征：必可获胜，主将或有小害。
○　问失物：须就包裹内见之，必得。
○　问生产：得女，产母有疾，无妨。
【例】　明治二十二年春，亲友某氏，访余山庄，某氏系卖蚕丝为业，曰：今年横滨丝价大昂，势必随日腾贵，欲归吾乡奥州，多请办之，占一大利，请占其得失。筮得《否》之《讼》。
断曰：此卦天升而在上。地降而在下，拟之物价，有高低悬隔之象。《彖》辞曰“大往小来”，明明言去出之金大，而收人之利小也。据此占，则有损无利必矣。在足下以生丝为商业，际此时机，固未可袖手旁观，当授一有盈无亏之计。爻辞曰“包承，小人吉，大人否亨”，吾劝足下归于奥州，买卖生丝，可效牙保之行，今日所买，即今日卖之，获利虽微，保无亏耗，万不可作一抛万金之想。所谓“包承，小人吉”者，盖明言小利则吉也，若必以巨万购买，恐货方买入，而时价低落，且各处蚕丝贩集，货多价跌，恐后日价亦未必再腾也，谓之“大人否”。
后某氏趋福岛地方，从事生丝卖买，一时丝市腾贵，人皆争购，未几，价忽低落，买者均多损失。氏独信此占，斯不亏本，且得微利。

Line-2
Legge: The second line, magnetic, shows its subject patient and obedient. To the inferior man comporting himself so there will be good fortune. If the great man comports himself as the distress and obstructions require, he will have success.
Wilhelm/Baynes: They bear and endure; This means good fortune for inferior people. The standstill serves to help the great man to attain success.
Blofeld: Because they know how to please the authorities, fortune now favors the mean, but the Superior Man prefers to contend with the causes of stagnation in the realm. [He cares for the welfare of others more than for being in favor.]
Liu: Forbearance and obedience bring good fortune for the inferior. The superior man is stagnant. But his purpose will succeed.
Ritsema/Karcher: Enwrapping receiving. Small People significant. Great People Obstructed. Growing.
Shaughnessy: Wrapping the steamed offering: for the little man auspicious, for the great man negative; receipt.
Cleary (1): Embracing servility, the petty person is lucky; for the great person, obstruction is developmental.
Cleary (2): Embracing service, small people are lucky; great people get through obstruction.
Wu: Using flattery to please the superior will bring good fortune to the little man. The great man will find it obstruction to progress, but with patience, he will turn obstruction into pervasion.
COMMENTARY
Confucius/Legge: The great man does not allow himself to be disordered by the herd of inferior men. Wilhelm/Baynes: He does not confuse the masses.
Blofeld: He does so by not entangling himself with the masses. Ritsema/
Karcher: Not disarraying the flock indeed. Cleary (2): They are not deranged by the crowd. Wu: Because he despises the company of little men.
Legge: Patience and obedience are proper for the inferior man in all circumstances. The subject of the second line is a great man, and occupies the
place in the center -- if, when confronted by difficulties he cherishes the attributes of patience and obedience, he will soon have a happy issue out of the distress.

NOTES AND PARAPHRASES
Siu: The man achieves good fortune by patience and obedience to his superior, who resolves his uncertainties. The great man, however, acts independently in meeting the challenge of the circumstances.
Wing: It is better to quietly accept Stagnation than to attempt to influence the leaders and willing victims of the situation. By remaining apart, you will not corrupt your principles. Success is indicated.
Editor: Psychologically interpreted, the ego must always be aware of two realms of power in the psyche: the differentiated complexes and the integrating principle, or Self. In unifying its components, the Self sometimes uses strategies which are beyond the comprehension of the ego. When such tactics are in effect, it is time for the ego to "bear and endure" in good faith. Thus the Hermetic treatise of rebirth describes the stages by which in the mystical situation the astral soul is dissolved and the spiritual self generated: one by one, the demonic powers (hailing from the Zodiac) are ousted from the subject and replaced by "powers of God" descending into it by grace and with their entrance progressively "composing" the new person. The initiate, ascetically prepared, is throughout receptive rather than active. With the dissolving of the former self he passes outside and beyond himself into a different being.
-- H. Jonas -- The Gnostic Religion
A. Subordinate elements endure an impasse: the Self refuses to pander to the illusions of its satellites. Sit tight and allow the situation to evolve. Trust the Work.

周易第十二卦九三爻详解详解
六三爻辞
六三。包羞。
象曰：包羞，位不当也。
白话文解释
六三：厨中有美味。
《象辞》说：心怀羞愧，因为才德不称其位。

北宋易学家邵雍解
凶：得此爻者，须防是非争诉之扰。做官的会退休离职。

台湾国学大儒傅佩荣解
时运：谨慎自守，以避羞辱。
财运：用人不当，暗中损耗。
家宅：行为不检，家门有羞。
身体：寒中带热，远求良医。

六三变卦

  六三爻动变得周易第33卦：天山遁。这个卦是异卦（下艮上乾）相叠。乾为天，艮为山。天下有山，山高天退。阴长阳消，小人得势，君子退隐，明哲保身，伺机救天下。

九三爻的哲学含义 

六三：包羞。爻辞释义
这句爻辞的意思是：忍受羞辱。
“包羞”一词指的是包藏羞辱。占得此卦的人，应该远离小人。如果必须要与小人共事，也要容忍他人对自己的羞辱，将羞辱包藏在心中，违心地侍奉着小人或达官贵人。
六三这一爻是阴爻居于阳位，失位，又不是处于中位。《象》曰：“包羞”，位不当也。就是说招致羞辱，是因为此时处的位置不正。
占得此爻者，因为位置不当，会遭受羞辱，但是要隐藏于心，不要表现出来。最好能不计较别人的态度，埋头于自己的工作。要调整好自己的情绪，修订或重新制定自己的计划。如果你负责一个团队，就要重新调整内部与外部的关系，使其和谐共处。
这里讲了时代变坏的一个现象，就是人们不再有廉耻心，男女之间会有淫乱邪恶的事情发生。为什么在六三只写了这两个爻辞呢？因为乾卦为阳，坤卦为阴，六三处于阴阳相接处，有男女授受之象，所以会“羞”六三阴爻居于阳位又不得中，紧临九四，九四与六三处于全卦的中部，所以有“包”的形象。这里是说六三小人媚上欺下，不知廉耻，所以说“包羞”。

六三：包羞。
《象传》曰：包羞，位不当也。
羞者，耻其非之谓也；“包羞”者，掩蔽羞辱也。此爻居内卦阴之极，为恶既深，既昧于审时，又短于量己。今《否》中之否既去，《否》中之泰将来，有为之士，出而图治，施其才力，正宜拨乱反正，以济国家之否也。乃六三阴柔无才，不中正而在阳位，较六二更为凶险。六二尚欲包承君子，六三则已有伤害善人之意，但当否运已转，恶势已衰，欲伤不能，见得君子，反觉自形羞耻，是以曲意掩饰，谓之“包羞”。内羞而外包，其中心之凶险，未可测矣。不言凶者，其既知羞，当必自知其凶也，《象传》曰“位不当也”者，谓其不中不正，柔居阳位，不得其当也。
【占】　问时运：目下正当好运将来之际，宜谨慎自守，以避羞辱。
○　问商业：防内中暗有耗失，外面仍然瞒盖，以用人不当也。
○　问家宅：恐内行不修，有墙茨之羞。又不宜以妾作妻。
○　问战征：防为敌军所困。
○　问疾病：防以寒包热之症，恐药不对症，宜急看良医。
○　问讼事：恐辨护士，不得其当。
○　问失物：防窃者含羞自尽，反致多事。
○　问行人：防其人恋女色，一时未归。
【例】　明治中兴以来，迄今二十有余年矣，文运大兴，学者彬彬辈出，而其学贯汉欧，识彻古今，受博士之宠敬，为一世士君子之楷模者，独有我敬宇先生而已。先生讳正直，幼字曰敬助，姓中村。父某豆州宇佐美村人，以农为业，弱冠好学，来江户，其后纳娶武州幸手驿农之女。居数年，患无子，祈小石川牛天神祠，遂举一男，即先生也。先生天资慧敏，甫三岁，能作字，七岁善赋诗。当时贤太守德川齐昭（水户藩主）、岛津齐彬（广岛藩主）、锅岛齐正（佐贺藩主）皆闻其早慧，奇之，召见使之赋诗，诗成，声律整齐，句意俱佳。三侯感叹不措，或疑其父预所教，留之旬日，复试以他题，愈出愈佳，三侯益奇之，敬以神童。稍长，入昌平学校，勤勉超越侪辈，学业益进，未几为助教。年二十二，幕府命列布衣格，诸老辈无不钦羡者。及幕府与外国缔结条约，置蕃书调所，以先生为其头取。既而先生奉命，率生徒隽秀者数十人趋欧洲，未及归，国势一变，王室中兴。先生既归，卜居于静冈县下，著《西国立志编》，公之于世，盖先生口自翻译，夫人某氏笔之云。凡先生所翻译之书，世人争购读之，纸价为贵，先生因是得巨利。先生谓此资，由学而所获，复宜用之于学事，乃设同人社，大聚后进，延师教授，受其熏陶而辈出者，不可指数。初余闻先生名，渴思一见，明治十二年，由栗本锄云、向山黄村两氏为介，始得相识。先生温粹端严，一见而知为德行之君子也。余既缔交先生，意气投合，恍如旧识，与之谈《 易》，数日不倦。余窃重先生以为益友，每相见，欢然莫逆，十数年如一日。明治二十四年，余漫游京摄，留数十日而归。时既夜，有忽赍急信者，受而见之，为先生之息一吉氏书翰，报先生之疾笃。余惊叹心动，一夕不能寐，翌日早起，直访其庐。时先生患中风，困卧褥中，见余之至，欣然目迎，如有欲言，然舌端涩缩，不能出口，仰出右手，书卜字而示。余知其意，筮得《否》之《遁》。
断曰：此卦内卦为地沉下，外卦为天腾上，是心魂归天，形体归地，即心身相离之象。且“否”之为字，从不，从口，为口不能言，是气息将绝之时也。今六三在上下之境，变则为《遁》，是先生将避俗世而超升仙界也。九四为翌日之未来者，其辞曰“有命无咎，畴高祉”，“有命”者，即所谓死生有命也；曰“无咎，畴高祉”者，行将逍遥极乐，永享天神之福祉矣。变而为《观》，《观》者祭祀之卦也，先生殁后，世人追慕其德而祭祀之。
据占，已知先生翌日将殁，乃书《否》之六三示之。先生固知《易》理，一见首肯而瞑目，其状盖自知天命，顺受其正。翌日果溘然仙逝，乃以神祭葬之云。
呜呼！君子视死如归，余于先生见之。

Line-3
Legge: The third line, magnetic, shows its subject ashamed of the purpose folded in her breast.
Wilhelm/Baynes: They bear shame.
Blofeld: He conceals his shame.
Liu: They bear with humiliation.
Ritsema/Karcher: Enwrapping embarrassing.
Shaughnessy: Wrapping: Enfolding sadness.
Cleary (1): Hiding shame.

Cleary (2): Embracing disgrace.
Wu: It indicates a cover-up of shame. [The little man wishes to undermine progress. Since he is able to keep shame under wrap, there is no apparent foreboding or regret.]
COMMENTARY
Confucius/Legge: This is due to the inappropriateness of the position.
Wilhelm/Baynes: They bear shame because the place is not the right one.
Blofeld: This is indicated by the unsuitable position of the line. Ritsema/
Karcher: Situation not appropriate indeed. Cleary (2): The position is not appropriate. Wu: The position is improper.
Legge: The third line is magnetic in a dynamic place. She would vent her evil purpose, but hasn't the strength to do so. Therefore she is left to the shame which she ought to feel without a word of warning.
NOTES AND PARAPHRASES
Siu: The man feels inwardly ashamed for having acquired his position illegitimately. But he does not have the strength to carry out his evil purpose.
Wing: Because of questionable methods and motives used to attain your position, your plans will not come to fruition. There is some shame in this, but therefore improvement.
Editor: Wilhelm and Liu both use the plural here: "They bear shame," and "They bear with humiliation." I have received this line when it referred to autonomous elements (inner complexes or other people) influencing the situation; I have also received it directed at a consciously held attitude, as well as describing another person’s hidden agenda. Part of the idea here is that for one to mend one's ways one must first recognize one's errors and "feel shame" about
them. The prognosis is then favorable -- i.e.: "Go thy way and sin no more." Sometimes this line can be a reprimand for asking the oracle a question you can figure out for yourself. We are still as possessed by our autonomous psychic contents as if they were gods. Today they are called phobias, compulsions, and so forth, or in a word, neurotic symptoms. The gods have become diseases; Zeus no longer rules Olympus but the solar plexus, and creates specimens for the physician's consulting room, or disturbs the brains of the politicians and journalists who then unwittingly unleash mental epidemics.
Jung -- The Secret of the Golden Flower
A. Shame on you.

B. Shame on him, her, them or it.
C. Shame is “concealed” within brazen, unapologetic behavior.

周易第十二卦九四爻详解详解
九四爻辞
九四。有命无咎，畴离祉。
象曰：有命无咎，志行也。
白话文解释
九四：君王有赏赐之命，没有灾害，谁能得到赏赐呢?
《象辞》说：君王有赏赐之命，没有灾害，说明君王论功行赏，臣下尽职效力，各行其志。

北宋易学家邵雍解
吉：得此爻者，家产日增，吉庆安乐。做官的会得到朋友和同僚之助，或升迁，或进财。

台湾国学大儒傅佩荣解
时运：好运来到，谋事可成。
财运：打定主意，转亏为盈。
家宅：家运转吉。
身体：体质尚强。

九四变卦

  九四爻动变得周易第20卦：风地观。这个卦是异卦（下坤上巽）相叠，风行地上，喻德教遍施。观卦与临卦互为综卦，交相使用。在上者以道义观天下；在下者以敬仰瞻上，人心顺服归从。

九四爻的哲学含义 

九四：有命，无咎，畴尚祉。爻辞释义
畴：同“俦”，是指同类或众人。离：同“丽”，附丽或依附。
本爻的意思是：有所受命，没有灾难，众人依附而得福。
占得此爻者，意味着经过一段时间的隐忍，运气逐渐转好了，可以开始一展身手了。如果你原来的事业因为小人当道而停止不前，现在可以回到它原来的轨道了。如果你是农民，可以耕种自己的土地，如果有机会可以承包其他土地，自可以放心地去承包。如果你是职员，发现有更好的工作机会，可以离开现有的公司，去谋求更好的发展。当然，你所要做的事必须是正当的，对他人和社会有益的。你要寻找志同道合的人，大家相互依附，这样会谋求到幸福。

九四：有命无咎，畴离祉。
《象传》曰：有命无咎，志行也。
“命”者，天命也；“畴”者，类也。“畴高祉”者，谓三阳同类而共受福也。此爻上近至尊，有济否之才，居济否之位，若不待君命而举事，急于图功，虽济亦不能无咎。要必奉五之命令，斯名正言顺，才力足以除奸，威权一归于上，故曰“有命无咎”。迨事平论赏，固不独为一己之功，凡与谋诸贤，皆得并受福祉，故曰“畴离祉”。“离”者，丽也；“畴”者，谓同类济否之三阳也。夙具济否之志，向以未得其时，故未行也；今则上奉君命，进而举事，乃得行其夙志，而克奏济否之功也。
【占】　问时运：目下已得盛运，随意谋事，必获利益。
○　问商业：大得转机，但须立定意志，审度市面，从前所失，今可复得，且获盈余。
○　问家宅：宅运已转，吉。
○　问战征：命将出征，大吉。
○　问疾病：命根牢固，无害。
○　问失物：必夹入在用品物中，寻之即得。
【例】　秋田县人根本通明氏，近世之鸿儒，长于经学，尤精《 易》》义，博学洽闻，有名当世，余素相亲密。曩者余欲著《易断》，相与商碓，曰：君邃古《易》于先圣古哲之说，无不究其精奥，请君著《易》义，余述自得之活断，共公示世。氏大喜，奈氏虽有此意，懒于执笔，余屡促之，未尝从事。余乃转计曰：君精《易》学，世人所共知，好《易》者必叩君之门，当今有精《易》学而长文才者，请介绍之。氏乃以齐藤真男告。此人旧住仓藩士，久奉职于滋贺县，后转任元老院书记院书记官，近时闲散。余拟延请齐藤氏，先占其编述可否，筮得《否》之《观》。
断曰：《否》者塞也，故夙无面之识，今得友人介命，得以相晤，共事著作。余虽通《易》理，长活断，文章非吾所能，幸逢齐藤氏，得以成余素志，齐藤氏得亦藉显其长技，则“畴离祉”之占也。
团访齐藤氏，告以余之意中，氏欣然许诺，遂得从事《易断》之编纂。《易断》十卷，脱稿之后，氏任岛根县某郡长，颇有良宰之称，不幸罹肺患，以二十二年五月没于神户，令余不堪悲怆。余永诀良友，追怀往事，特记之。

Line-4
Legge: The fourth line, dynamic, shows its subject acting in accordance with the ordination of Heaven, and committing no error. His companions will come and share in his happiness.
Wilhelm/Baynes: He who acts at the command of the highest remains without blame. Those of like mind partake of the blessing.
Blofeld: Whatever is done in response to a command from on high cannot be a wrong. His companions are also made illustrious and blessed. [Yet, according to Confucius, if a ruler is wholly evil, he may be regarded as a bandit and removed. Short of that, however, obedience to authority had to be unquestioning.]
Liu: He whose actions are in accord with the orders of the highest receives no blame. His fellows share in his blessing.
Ritsema/Karcher: Possessing fate, without fault. Cultivating radiant satisfaction.
Shaughnessy: There is a command; there is no trouble; blessings fastened to the split-log.
Cleary (1): If there is an order, there is no fault. The companions attain felicity.
Cleary (2): If there is order, there is no blame. The companions cleave to blessings.
Wu: Having received the command from the above is without blame. Those of a like kind will share the blessing.
COMMENTARY
Confucius/Legge: The purpose of his mind can be carried into effect.
Wilhelm/Baynes: What is willed is done. Blofeld: Those carrying out commands are obeying the ruler's will. Ritsema/Karcher: Purpose moving indeed. Cleary (2): Because the will is carried out. Wu: His aspirations will prevail.

Legge: The action of the subject of the line, whose activity is tempered by his magnetic position, will be good and correct, and issue in success and happiness. The fourth line is just below the ruler's place, and yielding to the will of Heaven, or the ruler, he gets his purpose carried out.
NOTES AND PARAPHRASES
Siu: A turn for the better occurs. To succeed in creating order and making progress, however, the man must be given the requisite authority to do the task. He will fail if he proceeds on his own initiative and judgment.
Wing: It is possible to change the entire situation to one of progress and order. If you sincerely hear a calling to the task and are in harmony with the cosmos, you and your associates will benefit. If you simply appoint yourself to the position of leader, confusion could result.
Editor: Psychologically, the idea here is that when the ego follows the principles of the Work, or the will of the Self (which amounts to the same thing), other elements within the psyche ("his companions") are thereby induced to fall into line. [Once unity has been achieved] the work of destiny can be commenced, which is the functioning as a part of God’s evolving Universe which [the individual], as a spirit, undertook to carry out in the first place... And
how does he work out his destiny? By being himself -- literally. By acting from within the center of his being, his essential self. Not by acting according to the dictates of his mind, his emotions or his instincts, but by using them according to his and their needs.
G. Knight -- The Work of a Modern Occult Fraternity
A. Obey the principles of the Work, and disparate elements will follow your lead.
B. You are in harmony with your duty/destiny/Work.

周易第十二卦九五爻详解详解
九五爻辞
九五。休否，大人吉；其亡其亡，系于苞桑。
象曰：大人之吉，位正当也。
白话文解释
九五：警戒覆亡，贵族王公如此存心则吉利。危险呵，危险，国家命运好像系在柔弱的苞草、桑枝上一样。
《象辞》说：九五爻辞讲贵族王公安不忘危，则吉利。因为九五之爻居上卦中位，像其人忧国忧君，才德正当其位。

北宋易学家邵雍解
吉：得此爻者，旧祸已去，好运将至，诸事皆吉。做官的会身居重位。

台湾国学大儒傅佩荣解
时运：安不忘危，诸事皆吉。
财运：机会尚佳，慎选伙伴。
家宅：祖业深厚。
身体：小心保养。

九五变卦

  九五爻动变得周易第35卦：火地晋。这个卦是异卦（下坤上离）相叠。离为日，为光明；坤为地。太阳高悬，普照大地，大地卑顺，万物生长，光明磊落，柔进上行，喻事业蒸蒸日上。

九五爻的哲学含义 

九五：休否，大人吉；其亡其亡，系于苞桑。
九五这一爻是君主之位，而且是阳爻居阳位，很得势。《象》曰：“大人之吉”，位正当也。
这就是说，之所以出现了“大人之吉”，说明此时处于居中位置，合适得当。否卦到这里，其闭塞、小人当道的局面彻底结束了。德高势重的大人物获得吉祥，重新当政。否定的阻力少了，遇到的困难也开始减少了。这个时候，一定警惕自满的情绪产生。而且，大人物是从闭塞的局面里走出来的，一定要居安思危，防止再发生类似的事情。不管形势怎样缓和、有利，都不能掉以轻心。

九五：休否，大人吉。其亡其亡，系于苞桑。
《象传》曰：大人之吉，位正当也。
“休否”者，谓能休止其否运。“苞桑”者，谓桑之丛生者也。“系”，维系也，谓系之而坚牢也。此爻刚健中正，而居尊位，其才德威望，足以休否而开泰，是有德有位之大人也，故曰“休否，大人吉”。六二“大人否”，以六二之时，大人有德无位，时会未来，只得守其否。至居九五，则德位兼备，适当体否之会也。然否之方休，而泰未全复，譬如病之新愈，痛痒虽除，元气未充，苟不慎起居，不节饮食，则旧患再作，其祸更烈，危亡立见。是以休否之后，内怀敬畏之心，外尽保护之计，常恐天命之难知，人心之难保，夙夜深虑，凛凛灭亡，其虑患深，操心危，正不容一刻偷安也，庶几长治久安，可得保也，故形容其危曰“其亡其亡”。不嫌反复重述，垂诫深矣！曰“系于苞桑”，象旨以二在巽下为桑，初三与二，同类系之，令桑止于其下，无复向上而长，则根本不摇，三阳得并力休否，而启泰运也。无道之君，自谓不亡，故必亡；有道之君，常怀其亡，故不亡。《 系辞传》引伸其辞曰：“安而不忘危，存而不忘亡，治而不忘乱，是以身安而国家可保也。”《象传》曰“位正当也”；六二曰“位不当”，属之“非人”，九五曰“位正当”，谓之大人，故六二日“大人否”，此则曰“大人吉”也。
【占】　问时运：目下渐入佳境，惟安而不忘危，百事皆吉。
○　问商业：恰当绝好机会，但须改用伙友，谨慎做去，必获利益。
○　问家宅：祖业深厚，吉。
○　问战征：暂宜休战。
○　问疾病：有碍。
○　问讼事：和。
○　问失物：防难复得。
○　问行人：不利。
○　问生产：大人无碍，小人难保。
【例】　明治十八年五月，出云大社教正千家尊福君，枉过余庄，叙寒喧，既而曰：顷日传闻政府为筹人民之归向，有定国教之议，所谓国教者，我国固有之神教乎？或佛教乎？抑耶稣教乎？未悉庙议何属。是虽非我侪所敢议，然欲预知其归着，请劳一筮。余乃先筮神道之气运，筮得《否》之《晋》。
断曰：此卦阴进阳退，智术盛行，道德渐衰之象。又《泰》为通，《否》为塞，占神道气运，得此卦，即为神道闭塞之时也。卦象阳在上，阴在下，显见上下隔绝，威灵不通之象。阴阳消长之理，非人所能为力，《序卦传》曰，“物不可以终否”，且《否》自《遁》来，一阴进则为《观》，爻辞曰“观国之光”，可知观神灵显赫，大《观》在上，将复光大我国教也。爻辞所云，能系神道气运于将亡者，惟有苞桑一缕而已。苞桑丛生，一根数茎，殆可充谍蓍之神草乎？复兴我国上古卜部所掌太卜之道，有事占间神意，以感动天神地抵，守护国家，其灵妙有不可思议者。以此神卜可传神道于悠久，使人民永仰神威也。是我国诸神灵，特假卦象以示世；且我国古称扶桑，维系扶桑之神教而永存也，故谓之“神道”。近时各国创兴理学，独吾国崇奉太卜神事，使彼理学者敬服，因更示实验，俾世人敬畏神明，知神教系留而不亡者有在也。
教正大感此言。
【例】　明治十五年某月日，某贵显来谈曰：方今我国有四十万之士族，皆以解旧禄陷贫困。”夫衣食足而知礼仪，古今之常则，今此辈遭此穷厄，或转而起不良之事，未可知也。欲代谋安置之策，请为一筮。予曰：予亦向为此辈忧之，谨筮之。筮得《否》之《晋》。
断曰：方今我国士族贫蹇，甚于穷民之惨者，无地无之。昔者乞丐之徒，其生来本贫，贫固其常，至于土族，本非贫者也。袭祖先之功绩，得膺俸禄，生平不知经营为何事，衣租食税，习惯为常。维新一变，俄解世禄，于是百方计划，或从事商业，或劳力农务，双刀纨绔之余习未去，诸务向不习谙，凡所谋划，有耗无赢，衣食乏资，室家交谪，其困苦殆不可言状。天下四十万之士族，陷此穷厄者居多。在往时守世禄之常，以一死报君为本分，其临事也，以有进无退为荣誉，零落至今，犹凛凛乎不失其勇气。其从来行为，固与农商辈大异，是以不能为农商之事也。惟当与应分产业，使之尽其所长，是当道之责也。此爻辞曰“其亡其亡”者，盖谓士族生计之困难，殆将濒死；“系于苞桑”者，谓足维系其将亡，惟有苞桑而已。爻象将令此辈士族，开垦新地，种艺桑树，使之专营养蚕制丝之术，维持其家计也。今试论其方法：关东地方，多荒芜之原野；关西地方，多坦夷之山郊，其原野之杂草，可供肥料，山郊之荆棒，可供薪柴。例如其肥料，南亚米利加有鸟粪，其价甚廉，今政府贷与资本及一舰，输载我国产，交换彼鸟粪，沽买之于各土人民，购入杂草丛出之原野，使旧士族开拓之，可种之以桑也。为此举也，布设铁道于全国，使兵士实地演习，为兵营多造设家屋，如一村落，使彼士族移住于此，以男子依常备兵之年限，为屯田兵，以练习军事；使女子勤牧畜养蚕之业，是其大略也。若夫详细处置，一任当局划策而已。如是施政，今日贫苦士族，得以安居乐业，国家之盛业，无复加于此者也。

Line-5
Legge: The fifth line, dynamic, shows him who brings the distress and
obstruction to a close -- the great man and fortunate. But let him say: "We may perish! We may perish!" So shall the state of things become firm, as if bound to a clump of bushy mulberry trees.
Wilhelm/Baynes: Standstill is giving way. Good fortune for the great man. "What if it should fail? What if it should fail?" In this way he ties it to a cluster of mulberry shoots.

Blofeld: Stagnation (obstruction) is now coming to an end and fortune favors the Superior Man, but he must not forget the situation is so dangerous that collapse may yet occur. Accordingly, he must strengthen himself as mulberry trees are strengthened by tight bindings.
Liu: Stagnation is coming to an end. The great man has good fortune. "Will it fail, will it fail?" He ties it to the mulberry shoots.
Ritsema/Karcher: Relinquishing Obstruction. Great People significant. Its extinction, its extinction. Attaching tending-towards bushy mulberry trees.
Shaughnessy: Beneficent wife; for the great man auspicious; it is lost, it is lost, tied to a bushy mulberry.
Cleary (1): Ending obstruction, great people are fortunate, but tie themselves to a tree trunk lest they go to ruin.
Cleary (2): Putting a stop to obstruction, great people are fortunate. But they still keep destruction in mind.
Wu: Stagnation will soon be brought to a close. This is auspicious for the great man. Would the nation perish? Would the nation perish? It is like having tied it to the trunk of a mulberry tree.
COMMENTARY
Confucius/Legge: The good fortune of the great man arises from the correctness of his position. Wilhelm/Baynes: The place is correct and appropriate. Blofeld: That fortune now favors the Superior Man is indicated by the suitable position of this line. [A firm line with other firm lines on either side.] Ritsema/Karcher: Situation correcting appropriate indeed.
Cleary (2): The fortune of great people is when their position is truly appropriate. Wu: Because his position is proper.
The master said: "He who keeps danger in mind is he who will rest safe in his seat; he who keeps ruin in mind is he who will preserve his interests secure; he who sets the danger of disorder before him is he who will maintain the state of order. Therefore the superior man, when resting in safety, does not forget the possibility of ruin; and when all is in a state of order, he does not forget that disorder may come. Thus his person is kept safe, and his states and all their clans can be preserved. This is according to what the I Ching says: `Let him say, "Shall I perish? Shall I perish?" So shall this state be firm, as if bound to a clump of bushy mulberry trees.'"
Legge: The dynamic fifth line in his correct central place brings the distress and obstruction to a close. Yet he, as ruler, is warned to maintain his caution in two

lines of rhyme: "And let him say, `I die! I die!' -- So to a bushy clump his fortune he shall tie."
NOTES AND PARAPHRASES
Siu: The man brings order and progress to the situation. He exhibits coolheadedness and caution during the transition and maintains contingency plans in readiness.
Wing: A sweeping change for the better is indicated. Things can improve and progress. Yet this is the very time to feel cautious and reserved. With such an attitude your success is doubly insured and a strong foundation is established for the new times.
Editor: The image in the first line is of the entangled roots of grass plants. The differences between line one and line five are the differences between roots and
stalks -- one is a cause, the other is an effect. The roots are entangled naturally, the stalks must be bound together by a conscious act of will: one is a hidden natural association, the other is an overt willed association. The affairs of men are often spoiled within an ace of completion, by being careful at the end as at the beginning failure is averted.
Tao Te Ching
A. Be careful during a time of transition.
B. Advance with care out of stagnation.

周易第十二卦上九爻详解详解
上九爻辞
上九。倾否，先否后喜。
象曰：否终则倾，何可长也。
白话文解释
上九：短暂的恶运，先遇恶运后交好运。
《象辞》说：恶运快终了，好运岂迢遥。命运交变之际，什么力量可以制止呢？

北宋易学家邵雍解
平：得此爻者，将会转好运，久困者利可期，久讼者讼事解。做官的失职者复职，闲缺者会走马上任。

台湾国学大儒傅佩荣解
时运：亨通如意，讼事可结。
财运：秋冬有利，春夏不利。
家宅：迁居大吉。
身体：即可病愈，须防复发。

上九变卦

  上九爻动变得周易第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。

上九爻的哲学含义 

否卦发展到上九，闭塞不通的局面已经到了尽头，物极必反，否塞必然转为通泰，这就是人们常说的“否极泰来”。占得此爻者，大有苦尽甘来之象。
否卦卦辞告诉人们处于这种时期应当隐藏，而爻辞则是告诉人们怎样隐藏真意而用行动驱除小人的势力。其中需要审时度势，又需要机智与勇气，能够懂得否泰的道理，将会使人受益匪浅。

上九：倾否，先否后喜。
《象传》曰：《否》终则倾，何可长也。
“倾否”者，谓倾毁否运，而渐复泰运也。此爻以阳刚之才，居《否》之极，能倾毁其否者也。九五之君，既有休否之务，上九居其后而辅佐之，鞠躬尽瘁，能恢复既坠之国运，故曰“倾否”。盖《否》《泰》本有循环之机，处《否》之极，其势必倾，否塞已尽，泰运将至。然当否之时，要不可委之天运，终当尽其人事，故九五不日否体，而曰“休否”；此爻不曰否倾，而日“倾否”，见运会之转，人力居多。夫天道开导人事，人事赞辅天道，拨乱者贵夫德，成治者在夫时。上九阳刚，而具有为之才，居否之机，又值可为之极，故能拔乱反正。从前忧苦于否塞之乱，今乃复遇康泰之盛，安宁喜乐，谓之“先否后喜。”盖往者无不还，终者无不始，是天运循环之定理。假令否之时，天地闭塞，阴阳不交，天下无道，而小人得时，一旦否倾则泰来，即天地生生之道也。《象传》曰“何可长也”，是之谓也。
【占】　问时运：亨通。
○　问商业：春夏不利，秋冬大吉。
○　问家宅：迁居大吉，老宅不利。
○　问讼事：即日可结。
○　问战征：小败大胜。
○　问六甲：生男。
○　问失物：即得。
○　问疾病：即愈，但复发可虑。
【例】　横滨商人某来告曰：目下商业上，有一大事，欲谋之于东京友人，请占其成否如何？筮得《否》之《萃》。
断曰：此卦天地之气，塞而不通之时也。足下欲与人谋事，其人必因事疏远，心气不通，非知己之友也。今得上爻《否》之终，是将释其前嫌，重寻旧好，倾谈之下，彼此愉悦，谋必可就，谓之“倾否，先否后喜。”
其后某来谢曰：东京之谈，果如贵占。

Line-6
Legge: The sixth line, dynamic, shows the overthrow and removal of the condition of distress and obstruction. Before this there was that condition. Hereafter there will be joy.
Wilhelm/Baynes: The standstill comes to an end. First standstill, then good fortune.
Blofeld: Stagnation (obstruction) has now been overcome and is followed by great joy.
Liu: Stagnation ends. First there is stagnation, later good fortune.
Ritsema/Karcher: Subverting Obstruction. Beforehand Obstruction, afterwards rejoicing.

Shaughnessy: Momentary wife; at first negative, later happy.
Cleary (1): Overturning obstruction: first there is obstruction, afterward joy.
Wu: Stagnation is ousted, etc.
COMMENTARY
Confucius/Legge: How could it be prolonged? Wilhelm/Baynes: When standstill comes to an end, it reverses. One should not wish to make it permanent. Blofeld: In the end it must be overcome. How could it endure forever? [The process of change is continuous. This is the last line, which is held to have emerged from the evil symbolized by the hexagram as a whole.]
Ritsema/Karcher: Wherefore permitting long-living indeed? Cleary (2): What can last? Wu: How could it last?
Legge: There is an end to the condition of distress. It was necessary that that condition should give place to its opposite; and the dynamic line in the topmost place fitly represents the consequent joy.
NOTES AND PARAPHRASES
Siu: Stagnation and disintegration give way to happiness and progress. But they may not last long.
Wing: The opportunity to change a situation from Stagnation to progress is at hand. It will not happen of its own accord. A strong and continuing sense of purpose is necessary to achieve and maintain the greatest possible heights of success.
Editor: When this line changes the hexagram becomes number forty-five: Contraction. This suggests that when an impasse is finally broken, the energy released begins to accumulate for a new cycle of growth. When one has learned to live with the manifestations of the "not-I" in an attitude of concrete acceptance, bearing one's seemingly inferior personal characteristics as a burden rather than identifying with them and at the same time humbly remaining open to the demands of hitherto unrealized transpersonal powers, a new phase of psychological transformation is initiated. The instinctual drives themselves may change character and consequently the needs for suppressive discipline or sublimation can be lessened. Much of what formerly seemed evil, or at least compulsively disturbing, reveals itself as merely primitive and therefore capable of constructive growth. The instinctual drives thus transformed and matured cease to be sources of moral danger, temptation or sin; instead they become the originators of new creative

impulses and possibilities of expression which eventually widen the scope of the personality and with it the whole life.
E.C. Whitmont -- The Symbolic Quest
A. The situation is about to improve. Once the lessons of an impasse are integrated, one moves on to other things.
May 26, 2001, 4/24/06