Hexagram 29 · 坎为水

坎卦原文
坎。习坎，有孚，维心亨，行有尚。

象曰：水洊至，习坎。君子以常德行，习教事。

白话文解释
习坎卦：抓获俘虏，劝慰安抚他们，通泰。途中将得到帮助。
《象辞》说：坎为永，水长流不滞，是坎卦的卦象。君子观此卦象，从而尊尚德行，取法于细水长流之象，学习教化人民的方法。
《断易天机》解
坎卦坎上坎下，为坎宫本位卦。坎为陷入、陷阱，为险难之境。此时应坚持信心，才能豁然贯通。

北宋易学家邵雍解
艰难危险，重险重陷；事多困阻，谨慎行事。
得此卦者，运气不佳，多难危险，事多困阻，宜谨言慎行，退守保安。

台湾国学大儒傅佩荣解
时运：逐步升迁，随时防患。
财运：财如流水，商运亨通。
家宅：邻居营造；亲上加亲。
身体：水泻之症，虔心祷告。

传统解卦
这个卦是同卦（下坎上坎）相叠。坎为水、为险，两坎相重，险上加险，险阻重重。一阳陷二阴。所幸阴虚阳实，诚信可豁然贯通。虽险难重重，却方能显人性光彩。
大象：两水重叠，坎水为险，进固险，退亦险，进退两难。
运势：危机重重，宜沉著应付，保持心境开朗，凡事莫与人争。
事业：陷入重重艰难险阻之中，险况丛生。既不得冒险，也不可束手待毙，应以积极态度，努力创造条件，改变处境，化险为夷。务必实心实意，充满信心，不图侥幸，不辞艰险，宜静观待变，运用智慧，突破险境，转危为安。
经商：十分不利，甚至陷入面临破产的境地，但内心应沉着踏实，保持头脑冷静，身陷险境而心不陷，勿轻举妄动，先求自保以观变，把握时机以脱险。
求名：不为他人理解，怀才不遇，千万不可自暴自弃。不改初衷，泰然自若，循序渐进，终可为人理解和发现。
婚恋：多遭不利，应冷静分析原因，积极改变自身条件。双方同舟共济，共渡难关。
决策：不幸。然而是转运前的考验。只要能不因困境而失常，且不图侥幸，保持信心，勿自陷险境。镇定自若，不轻举妄动，洞察时机，必可转危为安，成出险之功。

第二十九卦的哲学含义

坎卦卦象，坎为水卦的象征意义
坎为水，《易经》中坎卦的符号为“”。这个符号的产生，是由于古人观望滔滔的江河，见中流强劲有力，像射出的箭一样，并向两边撞开一道道或缓或急的波汶和水流，于是以“一”象征中流，以“一”象征涌向两边的支流或波纹，合在一起，便形成了“”这一符号，以象征水。
坎卦除了象征水之外，还代表着月亮。
坎卦表示艰难、险阻的状态。
六四十卦之中的坎卦，这个卦是两个坎卦相叠。坎为水、为险，两坎相重，
险上加险，险阻重重。一阳陷二阴。所幸阴虚阳实，诚信可豁然贯通。虽险难重重，却方能显人性光彩。
坎卦位于大过卦之后，《序卦》之中说道：“物不可以终过，故受之以坎。
坎者，陷也。”大过卦有行动过当之意，如果行动过当，就会陷入危险之中，所以接下来谈坎卦。
《象》中这样解释坎卦：水洧至，习坎；君子以常德行，习教事。
《象》中指出：坎卦的卦象是坎（水）下坎（水）上，为水流之表象。流水相继而至、潮涌而来，必须充满前方无数极深的陷坑才能继续向前，所以象征重重的艰险困难；君子因此应当坚持不懈地努力，反复不间断地推进教育事业。
坎卦启示了行险用险的道理，属于下下卦。《象》中这样来断此卦：一轮明月照水中，只见影儿不见踪，愚夫当财下去取，摸来摸去一场空。
此卦名为坎。《说文》中说：“坎，陷也。”可见坎的本义是指坑与穴。但是这种地方正是水的居留之地，“水就下，处卑下之地”，所以坎也代表水。事物不可能永远是顺利地得以通过，总会有坎坷阻挡，所以大过之后便是坎卦。这就是《序卦传》中所说的：“物不可以终过，故受之以坎”。正因为这样，坎卦也含义险阻的含义。
卦画：坎卦的卦画是四个阴爻两个阳爻，两个阳爻分别位于上下卦之中。
卦象：从卦象上分析，坎卦是两个三爻坎卦重叠而成，象征一个陷阱接着一个陷阱，一个险阻接着一个险阻，一个险难接着一个险难，大水泛滥，灾难重重，缕遭坎坷。上卦的坎可代表天上的水，即雨、露、霜、雪、云、雾等，也代表外面来的灾难；下卦的坎可代表地中的水，即河、海、泉、湖、泊等，也代表内部引发的灾难。总之坎卦是内忧外患，险难不绝。

29.坎为水(䷜)-高岛易断
《坎》从《大过》来。《序卦传》曰：“物不可以终过，故受之以《坎》。”《坎》字从土，从欠，欠，不足也，以不足备其《大过》，故继之以《坎》。卦体一奇二偶，二偶《坤》地，一奇《乾》天，《乾》天藏于《坤》地之中，元气充溢，化湿而生水，是谓“天一生水”，此《坎》之所以为水也。
习坎：有孚，维心亨。行有尚。
▲　篆书坎
卦体上《坎》下《坎》，是上下皆水也。八纯皆上下一体，独《坎》加“习”。“习”有二义：一谓便习，即“学而时习之”之习，谓坎险难涉，必须便习谙练，方可以济；一谓重习，谓上下皆《坎》，是取重叠之义。《坎》中一画即《乾》阳，《乾》阳刚正，诚实居中，故曰“有孚”。一阳在中，中即心也，元阳开通，故曰“维心亨”。“心亨”者，亦即从《乾》“元亨”来也。以此行险，则孚而能格，亨无不通，故曰“行有尚”也。
《 彖传》曰：习坎，重险也。水流而不盈，行险而不失其信，维心亨，乃以刚中也。行有尚，往有功也。天险不可升也，地险山川丘陵也，王公设险以守其国，险之时用大矣哉！
“习坎”，习，重也；《坎》，险也，是险不一险，故曰“重险”。习字从羽，从白，注谓鸟数飞也。盖鸟以数飞，能避罗网之险；故《坎》曰“习坎”，亦取其可以避险也。《坎》为水，水流不息，随流随进，而未尝见其盈也。水随月为盈虚，朝潮夕泛，涨落有常，而未尝失其时也。二五两爻，体《乾》皆中实，中者，心也，惟中实乃“有孚”，亦惟中实乃能“亨”。心之所以亨者，以其刚之在中也，中有刚则心泰，心泰则神旺，神旺则一往直前，而所在有功，其行是可嘉尚也。大凡天下之事，处顺则 易，履逆则难。孔子论仁，征之于造次颠沛，《中庸》论道，极之于夷狄患难，艰险之地，非有定识定力者不敢行也，若鲁莽而行之，亦鲜见其有功者哉。八卦之德，美而多吉，惟《坎》为险多凶。人皆以险为可惧，而《坎》乃以险而为用，天以险而成其高明，地以险而成其博厚，国以险而成其强大。险之为险，其用甚大，知险之为用，则可知《坎》之为用矣。
以此卦拟人事，《彖传》曰“重险”，以见险之不一险也。卦体上下虚而中实，知虚者皆水，而中实为土，亦虚处为陷，而中实为孚。孚者何？以心相格也。人能以心相格，其心自然亨通，所谓忠信可涉波涛者，此也。在初经涉险者，往往临险而却步，然万里风帆，贾客频行而不惧，千重绝壑，樵夫徒步而忘危，何也？以其习熟也。《坎》之一卦，所以加一“习”字，正以勉人当习验之而无忽焉。水之流时往时来，不愆期候，是其信也；水之行，注浍注川，自然流通，是其功也。人皆以水为阴柔，不知水有刚中之德，惟其刚中，是以能亨。人若狃于阴柔，必致迂滞不通，其奚以能亨乎？亦奚以能行乎？知其刚中，而习练以行之，则视险如夷，而所往有功，询可嘉尚矣。盖观夫天而悬邈高远，其险不可登也；观夫地而深山大泽，其险有各在也；观夫国而下阳大岘，其险有必争也。谓险可用，而险亦有时不可用，非险之不可用也，亦在用之得其时耳，故不曰险之用大，而曰“险之时用大矣哉”。
以此卦拟国家，《坎》卦二阳四阴，二五君臣之位，皆陷于二阴之险中，朝政紊乱，民志嚣张，加以气候失节，谷麦不登，正值天时人事之穷，因之以成坎险之世也。内卦初爻，为《坎》之始，是国家初值其险，失道则凶矣。三爻是一险未平，一险又来，国家之势几危矣。二爻虽秉阳刚之德，而力求济险，无如两《坎》相接，陷溺已深，所得亦小矣。外卦四爻，以阴居阴，处重险多惧之地，樽簋之二，以象其重累，是国家危急存亡之际也。上六与初爻，相为首尾，初为险之始，上为险之终，初犹得曰昧于未经，上则狎以为常矣，不可以理论也。九五为卦之主，阳刚独揽，与九二相应，九二能操心虑患，夙夜靖共，辅佐九五之君，拨天下之乱，靖国家之难，上下交孚，治道乃亨，往而有功，乌容没也哉！圣人于《坎》而勉以“习”，于险而惕以“重”，于“流而不盈”者言其深，于行而有信者验其诚，而坎险乃可济矣。君子之所以“常德行，习教事”者，胥是道也。盖天之所以高，地之所以厚，王公之所以立国，皆险之用也。如《坎》、睽、蹇，皆非美事，圣人有时而用之，故皆赞叹之曰“时用大矣哉”，此义不可不知也。
通观此卦，是进固险，退亦险，是谓重险，困上加困之象也。《彖》说君子之难，爻说小人之难，以示出《坎》之道者也。夫处险而动心忍性者，君子之《坎》也；值险而坠节陨身者，小人之《坎》也。人生值世，莫不有坎，而所以防险者，要自有道也。故《彖》辞首勉之曰“习”，继惕之曰“孚”，而终美之曰“亨”。盖渭水之为物，流而顺行，则无涨溢之患，塞而滞，则必溢，故行险者谨慎恐惧，不失其信，可终得其成功也。察六爻之情，同处困难，各有吉凶。初六为履险之始，习而未精，遂陷深坑，外无应援，不克自济，是以凶也。九二刚中，求而有得，则险而不险，险在其中，即亨在其中也，是以日“未出中也”。六三两《坎》相接，入险既深，阴柔不正，未能出险，是以“终无功”也。六四虽抱忠贞之心，而局量狭隘，自乏救险之才，唯祈鬼神，从九五之阳，而得出险者也，是以曰“刚柔际也”。九五阳刚中正，高居尊位，为《坎》体之主，《象传》所谓“水流而不盈”者，惟五当之。水德在平，平则险不为险，是以曰“无咎”也。上六居《坎》之极，《坎》为狱，此为陷险而入于狱也。初之失道，尚可宥焉，终之失道，不可宥也。惩以“三岁”，期其悔复，是以三岁凶也。盖人之涉世，如水流坎，无时无险厄，无地无缺陷，庸人处之，遂步成荆棘，君子履之，畏途亦康衢。何者？君子习惯，庸人生疏，此《坎》之所以贵习也。
《大象》曰：水洊至，习坎，君子以常德行，习教事。
《坎》为水，水性本至平，可为物之准则也，故《坎》为通，为平，为中实之信。“洊”，重袭也，雷曰浪者，声相续也，水曰洊者，流相续也。“常”者谓终始如一，“习”者谓一再不已。君子法水之洊，而日新其德，法《坎》之习，而不倦其教，德以有常而不改，教以练习而不辍。内卦三爻属己，所以修己也；外卦三爻属人，所以教人也。修其既成，勉其未成，君子济险之功在是焉。
【占】　问战征：有敌兵频番侵袭之势，宜时刻防备。
○　问功名：有逐步升腾之象。
○　问营商：财如流水，源源而来，可久可大，商运亨通。
○　问家宅：此宅外北首，必有坑陷，泉流不息。《坎》辰在子，上值虚危，危主盖屋，恐邻居有营造之象。
○　问疾病：防是水泻之症，历久未愈，宜祷，取“樽酒簋贰”之义。
○　问婚嫁：必是亲上加亲，有重复联亲之象。
○　问六甲：生男。

Judgment
Legge: The trigram of Danger, here repeated, shows the possession of sincerity, through which the mind is penetrating. Action in accordance with this will be of high value.
Wilhelm/Baynes: The Abysmal repeated. If you are sincere, you have success in your heart, and whatever you do succeeds.
Blofeld: Abyss upon abyss -- grave danger! All will be well if confidence is maintained and a sharp hold kept upon the mind; activities so conducted will win esteem.
Liu: Water doubled. Danger. Sincerity leads to success (peacefulness) in your heart and mind. You will succeed in your actions. [This hexagram means danger, misfortune, or entanglement in a difficult situation... You should be both careful and patient; do not struggle with all of the difficulties around you.]
Ritsema/Karcher: Repeating Gorge. Possessing conformity. Holding-fast the heart Growing. Movement possesses honor. [This hexagram describes your situation in terms of a dangerous situation you cannot avoid. It emphasizes that taking the risk without reserve, the action of Gorge, is the adequate way to handle it. To be in accord with the time, you are told to: venture and fall!]
Shaughnessy: Repeated Entrapment: There is a return; the appended heart; receipt; in motion there will be elevation.
Cleary (1): In mastering pitfalls there is truthfulness; thus the mind develops. There is excellence in practice.
Cleary (2): In multiple danger, if there is sincerity, the mind gets through and action has value.

Wu: Entrapment indicates there is confidence. The heart of the matter is that it is pervasive. Actions taken in its accord will be commendable.
The Image
Legge: The image of water flowing on continuously forms the repeated trigram of Danger. The superior man, in accordance with this, maintains constantly the virtue of his heart and the sincerity of his conduct, and practices the business of instruction.
Wilhelm/Baynes: Water flows on uninterruptedly and reaches its goal. The image of the Abysmal repeated. Thus the superior man walks in lasting virtue and carries on the business of teaching.
Blofeld: This hexagram symbolizes water flowing on and on and abyss upon abyss. [The trigram K'an is usually inauspicious; here it occurs in duplicate as the upper and the lower trigram; thus the implication is that we are beset by grave dangers from which, if we can escape them at all, the utmost skill and confidence will be required to extricate ourselves.] The Superior Man acts in accordance with the immutable virtues and spends much of his time instructing others in the conduct of affairs.
Liu: Water flows unceasingly into the depths symbolizing Water doubled. The superior man constantly preserves his virtue and practices his task of education.
Ritsema/Karcher: Streams reiterating culminating. Repeating Gorge. A chun tzu uses rules actualizing-tao to move. [A chun tzu uses] repeating to teach affairs. [Actualize-tao, TE: realize tao in action; power, virtue; 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): Water travels, double water. Thus do superior people consistently practice virtue and learn how to teach.
Cleary (2): Water comes repeatedly – multiple danger. Developed people practice teaching by constant virtuous action. [This is in perfect accord with the Tiantai Buddhist teaching of knowing how to get through an impasse, the method of making an impasse itself into a way through; this is also the method of skillfully using natural ills.]
Wu: Water comes time and again; this is Entrapment. Thus the jun zi practices virtuous conduct and reviews didactics.

COMMENTARY
Confucius/Legge: Danger repeated shows us one defile succeeding another.
This is the nature of water -- it flows on, without accumulating its volume so as to overflow; it pursues its way through a dangerous defile, without losing its true nature. That the mind is penetrating is indicated by the dynamic line in the center. Advance in accordance with this will be followed by achievement. The dangerous height of heaven cannot be ascended; the difficult places of the earth are mountains, rivers, hills and mounds. Kings and princes arrange, by means of such strengths, to maintain their territories. Great indeed is the use of what is here taught about seasons of peril.
Legge: The trigram of Danger which is doubled to form this hexagram is the symbol of water, and means a pit, a perilous cavity or defile with water flowing through it. The trigrams consist of a dynamic central line between two magnetic
lines. Together they symbolize danger -- how it should be encountered, its effects on the mind, and how to escape from it.
Liang Yin says: "Water stops at the proper time, and moves at the proper time. Is not this an emblem of the course of the superior man in dealing with danger?” The K'ang-hsi editors say that to exercise one's self in meeting difficulty and peril is the way to establish and strengthen the character, and the use of such experience is seen in all measures for self-defense.
NOTES AND PARAPHRASES
Judgment: Commitment to the Work engenders a keen discernment of threatening situations and the factors which create them. With the ability to recognize the dangerous elements in a situation, success is assured. The Superior Man maintains his connection with the Self and learns from the trials thus provided. This is one of the first hexagrams that one learns to recognize by name and number, and it is usually received with trepidation. Like the Death card in Tarot, it is often interpreted as an evil omen, although a deeper understanding reveals opportunity rather than defeat in such images. There is danger and suffering in the Work, but probably far less of it (in the long run) than in an ordinary unexamined life. Anguish in the service of
purpose is ultimately tolerable -- it is the incredible suffering of ignorance that is truly tragic: all that pain and sorrow expended on worldly illusions! The Confucian commentary provides some valuable insights concerning the defensive use of danger by kings and princes to protect their realms. To

master a dangerous challenge before one can progress to a higher level of awareness is a classical theme of initiation: without it, the candidate would be destroyed by forces he wasn't ready to confront. (This is the purpose and meaning behind of the "Guardian of the Threshold" archetype.) Danger is evil or
unfortunate only if one is intimidated by it -- correct behavior in accordance with the principles of the Work will always take you to your destination. The Self will seldom, if ever, give you a test that you cannot pass if you fully apply yourself. When it seems otherwise, bear in mind that failure often renders better lessons than success, or the illusion thereof. A neurosis is by no means merely a negative thing, it is also something positive. Only a soulless rationalism reinforced by a narrow materialistic outlook could possibly have overlooked this fact. In reality the neurosis contains the patient's psyche, or at least an essential part of it; and if, as the rationalist pretends, the neurosis could be plucked from him like a bad tooth, he would have gained nothing but would have lost something very essential to him. That is to say, he would have lost as much as the thinker deprived of his doubt, or the moralist deprived of his temptation, or the brave man deprived of his fear. To lose a neurosis is to find oneself without an object; life loses its point and hence its meaning. This would not be a cure, it would be a regular amputation.
Jung -- Civilization in Transition

“坎中满”，即坎卦代表的是阴爻在外，一阳爻在中间，表示四面向心性发展的趋势。外柔顺、而内刚健。内动而外静，内部交换，旋转向心集聚，为水柔而流动，刚刀也难斩断，而滴水又能穿石，表面柔弱而内含刚性。故坎卦正象为水。“坎”字又有欠土之意，土缺必成洼穴、洼穴易得水。表示向心流动，旋转聚能之势。“坎者，水也”。
坎卦卦德为险陷。表示一阳陷于二阴爻之中，有坑穴之象，故易陷落沉溺，如水中旋涡最险，又有向心趋势，故陷。坎北方之卦，为冬至前后万物归藏之季。“坎者，陷也。”水总在存陷于低洼之处。“坎有险”。

坎为劳苦：水流不息，劳而不倦之象。
坎为流淌：水有流动之象。
坎为沉溺：一阳陷于二阴之中，似生命落于水而不能自拔。
坎为聚心：一阳处于二阴之中，如二心团结一致。
坎为破败：坎为弓轮、车轮磨损而坏。
坎为思想：动脑筋之状态，外边无动静，全在头脑里动。
坎为法律（规则）：阴顺阳，法贯众。
坎为黑暗：低洼而暗。坎为子夜，为暗。坎为冬至前后，日照时间短，夜长，故暗。
坎为伏从：水势依服，伏壁效应。
坎为善变：水分固液气三态，主变化之象。
坎为忧虑：水险而隐，令人忧虑。
坎为罪恶：阳陷阴中，水患无情。
坎为淫荡：阳人阴中，坎为下阴、生殖系统。
坎为隐伏：外柔内刚，阳陷阴中，水潜地下。
坎为困顿：一阳陷入众阴之中，因而不得动。
坎为清洗：水洗万物，清爽干净。
坎为污染：水清洗而污染。
坎为矫柔：水流曲直，变化不一。
坎为畅通：水流冲刷，终能通达。
坎为曲折：水流曲折。
其他象意：灾难、凹陷、交换、思索、哭泣、漂泊、冷却、病灾、丢失、暗昧、不安、义气（施恩）、欺诈、狡黠、疑惑、多心、劳碌、聚集、贼盗、崩溃、沉寂、聪明、诚信、仁慈、智慧、算计、随波逐流、变化无常。坎为宫律（音律），为志向，为心思，为谋略，为警惕，为疑惑，为后悔，为怜悯，为遗忘，为濡湿，为哭泣，为眼病（生翳长膜），为灾难（灾害），为悖乱（混乱），为欲望，为残暴，为恶毒，为亵渎，为信用、为水平，为山脊，为阴夜，为岁（三岁），为校对，为车马。为孤独，为卜筮。

从人物类象而言：由劳卦坎而知，坎多代表贫穷劳碌之人，动脑筋的职业。由“诚信”而得知，为执法人物。流动性强的职业、中年人物、冒险性职业、心狠手辣之人物等。中年男子、思想家、创造发明者、数学家、书法家、逃亡者、亡命徒、盗贼、黑社会（黑帮势力）、印刷工人、水货或水产品工作者、送水工、贫困者、诈骗者、诱惑者、有犯罪历史者、恶人、病人。多情轻浮者、酒鬼、劳务人员、劳苦者、失败破产者、蜗妇、妾、沉默者、思考者、受灾之人、中毒者、江湖之人、船上工作人员、安全人员、自来水公司工人、冒险者、黑教、流亡者、尸体（死亡的人）、阴鬼。中等的、狠毒的、狡诈的、偷偷模模的、守信誉的、劳碌的、辛苦的、忍耐的。
从身体类象而言：肾脏、膀胱、泌尿系统、生殖器（性器官）、血液、体液、背脊骨、耳、腰（臀部）、肛门、血液循环系统、水份体液循环系统。
从动物类象而言：四足动物、美脊之马、劳动之马、狐狸、鼠、泵（猪）、水鸟、鱼类、水中之物、脊椎动物。
从器物类象而言：液态物（油、饮料、冷饮、酒、醋、酱油、钢笔水、脂肪）等液体物质、染料、涂料、药品、膏药、毒物、酒具、盐、水车、载车（装有物品）、栋木（比喻栋梁之才）、轮子、刑具（枷锁、脚镣或者手铐等）、弓箭（弹弓等弧形器物）、蒺藜（中药名）、丛棘（酸枣树等带刺植物）、病痛、带核之物（枣子、梅子、李子、杏、桃等）、冷藏设备、排水设备、海味、腌制物（腊肉或者咸菜等）、计算器、煤、盘、录音、录相带、激光影视盘、铁饼、喝汤用具（汤碗或者汤盆等）、黑色物、园形弓形物、潜艇、浮萍。
从场所类象而言：江河湖海（大川、河流、沟渠或者小溪等）、井（水井、机井或者压井）、下水道、洼地、泥泞地、水槽、饮品场所（酒场、酒店、酒吧、饮食店、冷饮店等）、黑暗场所（黑社会窝点、妓院或牢狱）、洗浴中心（浴池澡堂和温泉）、洗嗽场所、水族馆、贫民街、地下室、暗室、车库、消防队、自来水公司、水厂、油脂储运厂、煤厂、鱼市、鱼塘、湿地、车站、冷库。冷的、冰冻的、暗的、不良的、不愉快的、寂静的、流动的、实芯的、有芯的、弯曲的、弓形的、轮形的等。
从时间类象而言：冬至(阴历十一月)。下午十一时至第二天上午一时。共两小时。每日晦朔之时。
从方位类象而言：正北(后天八卦)。正西(先天八卦)。
从数字类象而言：一、六。
从干支类象而言：十干为壬、癸。十二支为子。五行为水。纳甲为戊。
从味道类象而言：碱。
从色彩类象而言：黑紫。
从疾病类象而言：泌尿系统疾病（肾、膀胱等）、肾冷水泻、消渴症、血液病、出血症、免疫系统疾病、性病、遗精、生殖器疾病、中毒（食物、药物）、病毒性疾病、耳病、腰背疾病、心脏病、过于疲劳、渴冷病、拉肚子、病情较重、水肿症。

周易第二十九卦初九爻详解
初六爻辞
初六。习坎，入于坎窞。凶。
象曰：习坎入坎，失道凶也。
白话文解释
初六：坎坑之中又有坎坑，陷入重坑之中，凶险。
《象辞》说：“坎坑之中又有坎坑，陷入重坑当中”，不行坦途，偏要走险道，必招致灾殃。

北宋易学家邵雍解
凶：得此爻者，时运不佳，宜防跌入陷阱灾难之中。做官的须防小人。

台湾国学大儒傅佩荣解
时运：侥幸求名，反而受损。
财运：贩卖失利，有去无回。
家宅：不安之屋；婚姻小心。
身体：求医失当，情况危急。

初六变卦

  初六爻动变得周易第60卦：水泽节。这个卦是异卦（下兑上坎）相叠。兑为泽，坎为水。泽有水而流有限，多必溢于泽外。因此要有节度，故称节。节卦与涣卦相反，互为综卦，交相使用。天地有节度才能常新，国家有节度才能安稳，个人有节度才能完美。

初九爻的哲学含义

坎卦第一爻，爻辞：初六：习坎，入于坎窖，凶。爻辞释义
习坎，我们知道，是双坎之下。“窖”是指坎中的小坑，深坑，也泛指洞穴。“入于坎窖”就是指掉进了坎中之坎。初六为阴爻居于刚位，这就属于失位，而它上面是阳，本身柔弱又无上无援，此为失道，所以为凶。
爻辞的解释就是：初六，在重重险阻之中，掉入陷阱。有凶祸。
《象》中这样说道：“习坎入坎”，失道“凶”也。这句话的意思是说：在双重危险之中又遇到危险，在行为上失掉正道，必然要遭受凶险。
这一爻一是劝人不要在重重危险之中视而不见，如果继续一意孤行，将会失掉朋友的帮助而陷入更大的困难之中。另一方面，还劝人走正道，如果不走平坦之路，偏走险道，必招致凶险。
占得此卦者，若是以前有违法犯罪的前科，虽被带进公安局或被拘留了却还是不知悔改，这一次就非常严重了，恐怕是大拘留或判刑了。有道是，“天作孽，犹可违，人作孽，不可活”。祸咎自取，可让人感叹，不可让人原谅。
初六阴爻居于阳位，又处于险难的最深处，与六四不应而敌，所以有陷入险难中不能自拔的形象。所以凶险。

初六：习坎，入于坎窞，凶。
《象传》曰：习坎入坎，失道凶也。
“习”者，重复惯习之义；“窞”者，《坎》中小穴也。初爻为卦之始，即为《坎》之始也。《列子》曰，“人有滨河而居者，习于水，勇于泅”，所谓善泅者不溺也。初爻习而未善，是以不能出《坎》，而反入于窞。窞为小《坎》，小《坎》则陷愈深，而出愈难，故凶。《象》曰“习坎入坎”，谓习坎者本欲出《坎》，习坎而入坎，非习坎误之，在习坎之失道者误之耳，故曰“失道凶也”。
【占】　问战征：有设计埋伏，因之反坠敌计，凶道也。
○　问功名：有侥幸求名，反致遭辱，是无益而有损也。
○　问营商：因贩货失利，转运他处，货到，市面更小，不能脱售。
○　问疾病：求医疗疾，医失其道，其病益危。
○　问婚姻：恐堕骗局，必非明媒正娶也。
○　问六甲：防生产有难。
【例】　友人某来请占气运，筮得《坎》之《节》。
断曰：《坎》为水，为大川，为沟渎，皆水流污下之地。初爻当卦之始，居卦之下，是初入水处，不知其深几重也。兹卜气运而得此爻，论人生命运，平顺兴旺者吉，缺陷穷厄者凶。《坎》者陷也，可见目下不利，宜以道自守，若失道妄动，恐入陷益深，凶难言矣。凡卦爻一爻为一年，必待五爻，曰“坎不盈，祗既平”，可无咎矣。其后果如所占。

Line-1
Legge: The first line, magnetic, shows its subject in the double defile, and yet entering a cavern within it. There will be evil.
Wilhelm/Baynes: Repetition of the Abysmal. In the abyss one falls into a pit. Misfortune.
Blofeld: Abyss upon abyss! In one of them, he tumbles into a cranny -misfortune!
Liu: Water flows repeatedly. One falls into the pit of water. Misfortune.
Ritsema/Karcher: Repeating Gorge. Entering tending-towards the Gorge, the recess. Pitfall.
Shaughnessy: Repeated entrapment; entering the trap pit; inauspicious.
Cleary (1): Repeating pitfalls, one goes into a hole in a pit: bad results.
Cleary (2): Multiple danger, going into a hole in a pit, leads to misfortune.
Wu: Entrapment enters into the depths of a pit. There will be foreboding.

COMMENTARY
Confucius/Legge: She has missed her proper way, and there will be evil.
Wilhelm/Baynes: One falls into the abyss because one has lost the way; this brings misfortune. Blofeld: Namely the misfortune of getting lost upon the way.
Ritsema/Karcher: Letting-go tao: pitfall indeed. Cleary (2): The misfortune of losing the way. Wu: The misfortune of losing the way.
Legge: Line one is magnetic at the bottom of the figure, and has no correlate to help her. This renders her situation as hopeless. By her own efforts she will only make matters worse.
NOTES AND PARAPHRASES
Siu: At the outset, the man is hopelessly in danger. As a consequence of allowing himself to grow accustomed to evil, he has lost the right way. His efforts will only embroil him more deeply.
Wing: You have become accustomed to evil influences and no longer fight them. This could be the result of a weakness in your character. In any event, you've lost your way. The more action you take, the farther afield you'll stray. Begin again at another time.
Editor: There is no ambiguity here: To enter a cavern within a labyrinth, or "double defile" is to make things hopelessly worse. Having once strayed into the labyrinth of evils, the wretched Soul finds no way out.
Naassene Psalm
A. You have lost your way and are surrounded by negative forces. worse.

B. An image of confusion compounded -- you are making a bad situation

周易第二十九卦九二爻详解
九二爻辞
九二。坎有险，求小得。
象曰：求小得，未出中也。
白话文解释
九二：坑坑坎坎，道有险阻。敢于行险道，或小有收获。
《象辞》说：敢于行险道，或小有收获，因为九二之爻居下卦的中位，像人尚未偏离正道。

北宋易学家邵雍解
平：得此爻者，有小成就，女命或为侍妾，凶者防险难或生心腹血气之疾。做官的会有小的成就，大事不成。

台湾国学大儒傅佩荣解
时运：小试有利，不可图大。
财运：小心经营，可有小利。
家宅：防止河岸。
身体：医治有效，但难全好。

九二变卦

  九二爻动变得周易第8卦：水地比。这个卦是异卦（下坤上坎）相叠，坤为地，坎为水。水附大地，地纳河海，相互依赖，亲密无间。此卦与师卦完全相反，互为综卦。它阐述的是相亲相辅，宽宏无私，精诚团结的道理。

九二爻的哲学含义

坎卦第二爻，爻辞：九二：坎有险，求小得。爻辞释义
本爻辞的意思是：坎陷中出现险阻，求取小事情会有收获。
九二爻以阳爻居于阴位，失位，且处于下坎之中，难免遇到险阻。不过，它有初六来承比，是求小而有所得。九二居中，但是也陷于二阴爻之中间，上无应
援，所以未能离开困境，只能“求小得”，而无法求大得
占得此卦者，可注意从小处入手。在困境重重的时刻，如果你想投资做生意，只适合谋求小的利益，不要太贪心。如果遇到困难，也要注意从小处谋求脱险，这样才能成功。当发现自己处于危险的境地之时，不要逞一时之勇去拼，不要硬碰硬，而要小心谨慎，不走极端，这样就不会造成大的损失。
九二：坎有险，求小得。象曰：求小得，未出中也。
经文意思是：坎中有险，小的要求会得到满足
象辞意思是：小的要求会得到满足，是还没有从险中走出来
九二阳爻居于偶位为不得位，可是他能够居中，又有上下两个阴爻相辅助，所以会得到小的利益。可是为什么没有大的收获呢？因为三个爻同处于险难之中，初六与六三保住自己已经很困难，自然不会对九二有很大的帮助，并且九二与九五不应而相敌，所以只能得到小的利益。而这种利益也不过是两个阴爻能够舍己救主而已。

九二：坎有险，求小得。
《象传》曰：求小得，未出中也。
上《坎》为穴，下《坎》为险，“有险”者，谓前后左右皆险地也。此爻以一阳陷二阴之中，又无应援，固不能遽出坎险，惟其有刚中之德，忍耐困守，纵不及五之不盈而平，可以免咎，而求之不已，亦不至毫无一得，故曰“求小得”，盖虽小亦得也。《象》曰“未出中也”，可知亨在中矣。
【占】　问战征：可暗通隧道，以袭敌营，虽未大捷，必有小胜。
○　问营商：小利可谋。
○　问功名：小试必利。
○　问家宅：宅外恐有河岸崩颓，宜加修治。
○　问疾病：必是疮疡等症，延医治之，当得小效，难期全愈。
○　问六甲：得男。
【例】　有东京某富商甲干，来请占其店气运，筮得《坎》之《比》。
断曰：九二以阳居阴，位得中正，为内卦之主，与五相应，五位居尊，必是五为主店，二为分店也。今占得《坎》二爻，曰“坎有险”，必两店共际险难，一时商运衰微，动遭损耗，非人力之咎，是气运使然也。足下既代主人而占，必能尽心于店事，惟当至正至中，不涉偏私，竭力图谋，虽无大利，必有小得也。
后果如所占。

Line-2
Legge: The second line, dynamic, shows its subject in all the peril of the defile. He will, however, get a little of the deliverance that he seeks.
Wilhelm/Baynes: The abyss is dangerous. One should strive to attain small things only.
Blofeld: Danger lurks within the abyss; only in small matters can he obtain what he desires.

Liu: There is danger in the abyss. One should work for small gains only.
Ritsema/Karcher: Gorge possessing venturing. Seeking, the small acquiring.
Shaughnessy: The trap has depth; in seeking there is a little gain.
Cleary (1): There is danger in a pitfall. One finds a small gain. [Dwelling in the middle of two yins, daily in the company of petty people and not knowing to approach people imbued with Tao, one will ultimately fall and become a fool, just as there is danger in a pitfall.]
Cleary (2): … One seeks a small gain.
Wu: There is danger in Entrapment. It is all right to seek small gains.
COMMENTARY
Confucius/Legge: He will not yet escape from his environed position.
Wilhelm/Baynes: "One should strive to attain small things only." For the middle has not yet been passed. Blofeld: Though he obtain these trifles, he remains within the abyss. [Whatever small successes we may win will not have any effect in lessening the danger that threatens.] Ritsema/ Karcher: Not-yet issuing-forth-from the center indeed. Cleary (2): Not yet gotten out of the middle. Wu: He has not stepped out of the center of danger.
Legge: Line two is dynamic and in the center. Although unable to escape the danger completely, at least he doesn't involve himself more deeply in it like the first line does, and therefore he obtains a measure of relief.
NOTES AND PARAPHRASES
Siu: A person in danger should not try to escape at one stroke. He should first calmly hold his own, then be satisfied with small gains, which will come by creative adaptations.
Wing: The danger is great and cannot be surmounted with one single action. Small, consistent efforts to stay afloat in a sea of difficulties are all that are possible at this time.
Editor: The image portrays a tight spot -- calm awareness of the realities of the situation enables one to prevail without panic. Go with the flow until an exit presents itself. In psychological terms, it is possible that inner forces are being
stressed for integration -- the ego can only destroy the Work by giving them an outlet.

Knowledge of good is sharpened by experience of evil in those incapable of any sure knowledge of evil unless they have experienced it.
Plotinus -- The Enneads
A. Don't fight dark forces -- adapt to your situation until you can escape.
B. A dangerous though stable position -- remain calm and don't rock the boat.

周易第二十九卦九三爻详解详解
六三爻辞
六三。来之坎坎，险且枕，入于坎窞，勿用。
象曰：来之坎坎，终无功也。
白话文解释
六三：向坑坎走来，这坑坎既险又深，陷入重坎之中，非常不利。
《象辞》说：来到这多坎之地，终无功利。

北宋易学家邵雍解
凶：得此爻者，多坎坷，多争诉之事。做官的宜退守。

台湾国学大儒傅佩荣解
时运：守住困穷，以待未来。
财运：航行受阻，暂时守成。
家宅：填满坎陷；求婚不成。
身体：不宜过劳。

六三变卦

  六三爻动变得周易第48卦：水风井。这个卦是异卦（下巽上坎）相叠。坎为水；巽为木。树木得水而蓬勃生长。人靠水井生活，水井由人挖掘而成。相互为养，井以水养人，经久不竭，人应取此德而勤劳自勉。

九三爻的哲学含义

坎卦第三爻，爻辞：六三：来之坎坎，险且枕，入于坎窖，勿用。爻辞释义
这句爻辞的意思：来去都是险，四处充满了危险和困难。掉入陷阱之中，不可能有所作为。
坎卦第三爻，爻辞：六三：来之坎坎，险且枕，入于坎窖，勿用。人生启示：学会等待
本爻是说坎上坎下两卦皆险，而六三身居这两险之间，说明前临是险，后面也是险，自己处于这两险之间。
既然来去都处于危险之中，既不能前进又不能后退，不如姑且伏枕等待，不可轻举妄动。占得此卦者，最明智的行动就是等待，伏枕睡觉。
有些人遇到困难时，可能会想着拼一拼，搏一搏，以为这样就会成功。但是，有些时候，当到处都是危险时，你最好不要有所行动，学会等待，这是最好
的办法。比如在炒股时，行情不好，你不要行动，也不要买，也不要卖，等待时机吧。
六三：来之坎坎，险且枕，入于坎容，勿用。
象曰：来之坎坎，终无功也。
经文意思是：来去都是险阻，险境很深，小心落入危险的深渊，不要有所行动。象辞意思是：来去都是险，最终不会有成功。
六三处于上下坎卦的交界处，有内外临险的形象，所以有“来之坎坎”的爻辞。处于这种内忧外患、险象重生的情形下，是不利于有所行动的。所以爻辞说“勿用”。

六三：来之坎坎，险且枕。入于坎窞，勿用。
《象传》曰：来之坎坎，终无功也。
此爻以阴居阳，不中不正，才弱而志强，在二《坎》之间，而一无应援，欲越险而前行，有上卦之《坎》阻止，欲避险而他往，有下卦之《坎》横来，是本位既不得安居，而前后左右，进退动止，亦复无地非《坎》，故曰“来之坎坎”。“枕”，止也，安也，谓既履其险，且为休止而暂息焉，虽一时未能出险，亦不至入而益深。若勿用安息，而强力争，必致入于《坎》窞，而不可救矣。“窞”，《说文》曰，“坎中更有坎也”；虞曰，“坎中小穴”。初三两爻皆阴，空穴，故皆称窞。《象》曰“终无功也”，谓自来豪杰，皆自困苦中磨砺而成，坎险足以厄人，坎险实足以成人，若遇险而徒晏息偷安，是失险之时用矣，故曰“终无功也”。又按“险且枕”，费 易古文作“检且沉”，检，检押，谓筑堤防水，为之检押；沉，川祭名。《礼记》曰：“祭川沉，凡沉辜，谓碟牲以祭川也。”夫治水者，惟在顺其性以导之，若但用检押，则水势雍而愈猛，决堤崩岸，所伤益多，虽沉牲以祭，究何济乎？故爻戒以“勿用”，《传》释以“无功”。此又一说也，似较训枕谓安谓止者，其义尤精。
【占】　问战征：象为营垒四面，皆临坎险，进退两难，宜枕戈暂息，以待应援。
○　问营商：观爻象为海运生意；舟行且阻，宜入奥暂守。
○　问功名：观象，是值万般困厄，为饿肌劳肤之时也，目下无功，晚成可望。
○　问家宅：此宅水法错乱，杀气多凶，屋北有一《坎》窞，急宜填满。
○　问婚嫁：《坎》为男，是为男家求婚也，爻曰“勿用”，必不成也。
○　问六甲：生男。
【例】　某氏来请占气运，筮得《坎》之《井》。
断曰：《坎》者，险也，险者，难也。爻曰“来之坎坎”，是坎险重复，困苦缠绵之象。占问气运而得此爻，显见前进为险，后退亦险，一时终难解脱厄运。若妄用妄动，必致陷入深窞，不可得救。宜困穷自守，以待后运。
【例】　明治三十年占外国爻际，筮得《坎》之《井》。
断曰：此卦上下皆水，《坎》体一阳，陷于二阴，是为《坎》之又《坎》，困难重复之象。今占外国爻际而得此爻，我日本滨海之邦，东西南北，环抱重洋，舟舶往来，岛屿重叠，所在皆坎险之地，设险守国，固其宜也。论外国交际，自海禁一开，”西夷北狄海舶时通，“来之坎坎”，是其象也。际此时艰，惟当严修内防，枕戈以待，若妄用干戈，则愈生艰难，故曰“入于坎窞”。《象》曰，“来之坎坎，终无功也”，谓坎险频来，内防不暇，而妄开外衅，何能见功哉！
果哉！是年政府从事海陆军之扩张，筑造炮台，正合爻象。

Line-3
Legge: The third line, magnetic, shows its subject, whether she comes or goes, descends or ascends, confronted by a defile. All is peril to her and unrest. Her endeavors will lead her into the cavern of the pit. There should be no action in such a case.
Wilhelm/Baynes: Forward and backward, abyss on abyss. In danger like this, pause at first and wait, otherwise you will fall into a pit in the abyss. Do not act in this way.
Blofeld: Abyss upon abyss rears up and the danger is acute. He falls into a cranny and there is nothing he can do to help himself.
Liu: Water flows on and on. One is in the pit of the abyss. Danger. Do not act.
Ritsema/Karcher: Coming's Gorge, the Gorge. Venturing moreover reclining. Entering tending-towards the Gorge, the recess. No availing-of.
Shaughnessy: Bringing it so entrappedly, both steep and deep; entering the trap pit; do not use it.
Cleary (1): Coming and going, pitfall upon pitfall, dangerous and obstructed, going into a hole: Don’t act this way.
Wu: There is danger in coming and there is danger in going. The subject is in danger and is stopped from exiting. He enters into the depths of a pit and nothing useful will come out of it.
COMMENTARY
Confucius/Legge: She will never in such circumstances achieve any success.
Wilhelm/Baynes: Here any effort ends up as impossible. Blofeld: This presages our ultimate failure to accomplish anything at all. Ritsema/ Karcher: Completing without achieving indeed. Cleary (2): In the end there is no accomplishment. Wu: In the end nothing will be accomplished.

Legge: Line three is magnetic and occupies the place of a dynamic line. She is in an evil case. She goes and comes, moves up and down, backwards and forwards, making no advance. This can be of no use in extracting her from the danger.
Anthony: Every step leads to danger. Our attitude has brought out elements in others which further expose us to difficulty. We should take refuge in neutrality and disengagement until a way out shows itself.
NOTES AND PARAPHRASES
Siu: The man becomes entangled in danger at every turn. He should refrain from action, which only worsens the situation, and wait until the solution reveals itself.
Wing: You are surrounded by danger and you do not understand it. Any action will only make matters worse. Maintain your principles and wait for the solution to reveal itself.
Editor: Here is an image of raw panic -- the fear of a trapped animal: a bird in a house mindlessly battering itself against a plate-glass window. Hysteria is a grossly futile and incompetent response to stress: a demeaning lack of selfcontrol. Get a grip on yourself! Disquietude is always vanity, because it serves no good.
Yes, even if the whole world were thrown into confusion and all things in it, disquietude on that account would be vanity.
Saint John of the Cross
A. Stop right now! Calm down and wait it out.

周易第二十九卦九四爻详解详解
六四爻辞
六四。樽酒簋贰，用缶，纳约自牖，终无咎。
象曰：樽酒簋贰，刚柔际也。
白话文解释
六四：用铜樽盛酒，用圆簋盛饭。然而对于关押在坎窖里的犯人，只须用瓦盆子就行了，牢饭从天窗里送进取出，其人遭此噩运，但最后还是没有危险。
《象辞》说：“平时享受美食美器，此时用瓦盆子吃牢饭”，爻象表明六四阴爻处于九五阳爻之卞，像人被强者所压，受此磨难。

北宋易学家邵雍解
平：得此爻者，多喜事，或有结婚之喜。做官的多饮食之乐。

台湾国学大儒傅佩荣解
时运：春风得意，欢宴嘉宾。
财运：造酒之业，颇为顺利。
家宅：节俭持家；婚姻吉祥。
身体：最好祷告。

六四变卦

  六四爻动变得周易第47卦：泽水困。这个卦是异卦（下坎上兑）相叠。兑为阴为泽喻悦；坎为阳为水喻险。泽水困，陷入困境，才智难以施展，仍坚守正道，自得其乐，必可成事，摆脱困境。

六四：樽酒簋贰，用缶，纳约自牖，终无咎。
《象传》曰：樽酒簋贰，刚柔际也。
“樽”，酒尊也；“簋”，黍稷器也，“贰”，副也。礼有副尊，按《周礼》大祭三二，中祭再二，小祭一二，谓就三酒之尊而益之也。缶，即谓之盎，瓦器也。又六四辰在丑，上值斗，可以斟之，象尊，上又有建星，形如簋，建星上有弁星，形如簋，故六四皆取其象。“约”俭也；“贰”，以致其礼之隆，缶，以昭其用之俭。“牖”，室中通明之处，《坎》为纳，故曰纳。《诗·采苹》“于以奠之，宗室牖下”，“纳约自牖”，义取此耳。六四以阴处阴，本 易有咎，乃四爻能以“樽酒簋贰”，约而自牖纳之，可以馐王公，可以享宗庙，故终得“无咎”。《象》曰“刚柔际也”，谓上下两卦二刚曰柔之际，两《坎》相重，樽簋之贰，以象其重也。谓处刚柔相交，能以樽簋自牖纳之，亦足昭其诚也，故曰“无咎”。
【占】　问战征：行军以粮饷为重，所谓足兵，首在足食。“纳约自牖”云者，牖非纳食之地，犹言潜地运饷，以防敌兵劫夺也。
○　问营商：《坎》为酒，想是造酒之业。
○　问功名：想是春风得意，燕乐嘉宾，可喜可贺。
○　问疾病：宜祷。
○　问婚姻：吉。
【例】　缙绅某来，请占气运，筮得《坎》之《困》。
断曰：四爻处多惧之地，坎险重重，本易招咎。今贵显占气运，而得此爻，爻曰“樽酒簋贰，用缶，纳约自牖”，据此可知贵显食用俭约，以礼自守，固无咎也。且四与五比，四以阴居阴，五以阳居阳，四臣也，五君也，《象》曰“刚柔际”，正见君臣相得也。
【例】　明治三十年，占我国与韩国交际，筮得《坎》之《困》。
断曰：韩邦僻处东海，国小而弱，地当海道之要，为外交各国所窥伺。今见重险，国运至此，是险之又险者也。今占与我国交际，而得《坎》之四爻，按《 周易郑苟义》云，六四象大臣，出会诸侯，四承九五，天子大臣之象。“樽酒簋贰”，主国飨之之礼也。现今各国交际，皆属在使臣，使臣燕飨亦礼之常，而惟“纳约自牖”一言，颇有可疑。盖燕飨之礼，献之于筵，断不纳之自牖。四居外卦，或者韩君出避于外，而就食于使臣之馆乎？“纳约自牖”，盖潜送食品之谓也。曰“终无咎”，谓一时虽遭其难，而终必复位。此年韩王果有出投俄国使馆之事。

Line-4
Legge: The fourth line, magnetic, shows its subject at a feast, with simply a bottle of spirits, and a subsidiary basket of rice, while the cups and bowls are only of earthenware. She introduces her important lessons as her ruler's intelligence admits. There will in the end be no error.
Wilhelm/Baynes: A jug of wine, a bowl of rice with it; earthen vessels simply handed in through the window. There is certainly no blame in this.
Blofeld: A flagon of wine and a bamboo food-basket -- both. These objects were handed to him through a hole in the rock. To the very end he remains free from blame. [The terrible trouble in which we find ourselves occurs through no fault
of ours; others are able to help us to some extent -- but it looks as though their help may serve only to prolong our agony.]

Liu: A jug of wine. Two bowls of food should be put into an earthen container and passed through the window. There is no blame in the end.
Ritsema/Karcher: A cup, liquor, a platter added. Availing-of a jar. Letting-in bonds originating-from the window. Completing, without fault.
Shaughnessy: Offering wine and tureens in pairs; use earthenware. Take in the angelica from the window; in the end there is no trouble.
Cleary (1): One jug of wine, two vessels. Use simplicity, sincerity, and openness, and in the end there will be no fault.
Cleary (2): A jug of wine with a ceremonial vessel of grain alongside. Use a plain cup; take in a pledge through the window. In the end there is no fault.
Wu: Using a jar of wine and a bamboo basket of food with ordinary table earthenware, he presents himself at the window. In the end, he will be blameless. [The judgment describes a person in a precarious position (the fourth) presenting himself in a simple way to his ruler (the fifth). The scene may also be viewed as a loyal minister offering his counsel to his king in time of crisis.]
COMMENTARY
Confucius/Legge: This describes the meeting of the dynamic and magnetic lines. Wilhelm/Baynes: It is the boundary between firm and yielding.
Blofeld: This passage is suggested by the nature of the line, which forms a border between yielding and firm. Ritsema/Karcher: Solid and Supple, the border indeed. Cleary (2): The border of hard and soft. Wu: The meeting of the strong and weak.
Legge: Line four is the magnetic minister who will get no help from her first line correlate. She can't avert the danger herself, but she is close to the fifth line ruler whom she cautiously enlightens with the sincerity of her simple nourishment. Consequently, there will be no error.
Anthony: The Sage, knowing that we are in danger, voluntarily comes to our aid. Consequently, we are enlightened by a breakthrough in our understanding.
NOTES AND PARAPHRASES
Siu: The man is without a sponsor because of the lack of impressive gifts. Ceremonial forms and expensive gifts are unnecessary, however, during periods of great urgency. Spurred on by unostentatious sincerity, he presents his thoughts directly to the chief. No error will result from this honest request for mutual help during times of peril.

Wing: Take the simple and direct approach to solving your problems and overcoming difficulties. Strive for clarity of mind. Do not clutter your actions with useless pretense, since it will only confuse the situation.
Editor: This image implies that the dangerous elements in the situation are
caused by some kind of complexity -- vanity, bureaucracy, or Byzantine intellectualism perhaps. Whatever it is, a return to basics is indicated. While surrounded by a feast (of choices) one partakes only of simple nourishment (options). In order to effect a constructive and lasting change in our lives we must strive toward a transformation of the potentially disrupting or disruptive complexes by reaching their archetypal cores. Such a transformation can occur only when we have gone beyond the personal dimension to the universal. This process is sustained by guidance from the objective psyche through dreams and fantasies.
E.C. Whitmont -- The Symbolic Quest
A. Reduce the situation to its lowest common denominator and proceed from there.
B. Complexity demands patience. Nourish yourself on simplicity.
C. An educational process. The image suggests patience and gradual change.

周易第二十九卦九五爻详解详解
九五爻辞
九五。坎不盈，只既平，无咎。
象曰：坎不盈，中未大也。
白话文解释
九五：坎坑虽没有填满，小山头却被锄平。没有灾难。
《象辞》说：小山头虽锄平，但坎坑尚未填满，说明道路不平，未成坦途。

北宋易学家邵雍解
平：得此爻者，平淡无常，宜养精蓄锐。做官的没有危难，职位无忧。

台湾国学大儒傅佩荣解
时运：不可自大，功名有限。
财运：不谈近利，考虑长远。
家宅：景观可喜；门当户对。
身体：平心静气。

九五变卦

  九五爻动变得周易第7卦：地水师。这个卦是异卦（下坎上坤）相叠。“师”指军队。坎为水、为险；坤为地、为顺，喻寓兵于农。兵凶战危，用兵乃圣人不得已而为之，但它可以顺利无阻碍地解决矛盾，因为顺乎形势，师出有名，故能化凶为吉。

九五：坎不盈，祗既平，无咎。
《象曰》：坎不盈，中未大也。
九五以阳居阳，位得中正，为《坎》之主，《 彖传》所谓“水流而不盈”，惟五足以当之。水之德在平，平则险不为险也。“祗既平”者，谓适得其平。《坎》穴也，穴中之水，不盈则平，盈则泛滥横流，便有冲决之患。凡天下之事，多以盈满招灾，水亦如是，惟其不盈而平，是以“无咎”。《象》曰“中未大也”，大犹满也，惟其《坎》流不大，斯得平稳无险，否则大水为灾，水亦何取夫大裁！故曰“中未大也”。坎险危地，本非美也，五之“不盈”，虽为善处险者，亦但云“无咎”而已，未足称吉也。
【占】　问战征：为将之道，最忌恃功而骄，以致众心不平，取败之道也，虽孙吴复起，不能为功。
○　问营商：不贪一时意外之利，必酌量物价之平，以计久远，是善贾者也。
○　问功名：名位不大。
○　问时运：谦受益，满招损，终身诵之可也。
○　问家宅：宅外有小地，水流清浅，又有一平坡，风景颇好，无咎。
○　问婚姻：两姓门户相当，吉。
【例】　相识商人某来，请占气运，筮得《坎》之《师》。
断曰：《坎》为困难之卦，今得第五爻，则从来辛苦，渐得平和，而后可交盛运，故曰“坎不盈，祗既平，无咎”。后果如此占。

Line-5
Legge: The fifth line, dynamic, shows the water of the defile not yet full, so that it might flow away; but order will soon be brought about. There will be no error.
Wilhelm/Baynes: The abyss is not filled to overflowing. It is filled only to the rim. No blame.
Blofeld: The abyss is not filled to the brim; the flowing water maintains its level -- no error!
Liu: The water does not overflow its bounds. The waves are calm. No blame. [People will achieve their goals smoothly and without endangering themselves.]
Ritsema/Karcher: Gorge not overfilled. Merely already evened. Without fault.
Shaughnessy: The trap is not filled, but the sandbar has been flattened; there is no trouble.
Cleary (1): The pit is not full, it has only reached level; there is no blame.

Cleary (2): The pit is not filled, only leveled. No blame.
Wu: Entrapment is not full. It is level and uneventful. There will be no blame.
COMMENTARY
Confucius/Legge: The virtue indicated by the central situation is not yet sufficiently great. Wilhelm/Baynes: The central line is not yet great. Blofeld: This is because the line, being central to the upper trigram, indicates a level that is not too high. [The danger threatening whoever receives a moving line for the fifth place is relatively less serious than for many of the others whose enquiries are answered by this unfortunate hexagram.] Ritsema/Karcher: Centering, not-yet great indeed. Cleary (2): The center is not yet great. Wu: The center has not manifested its greatness.
Legge: Line five is dynamic in its proper place as ruler, and on the verge of deliverance from danger. The waters of the abyss will soon disappear and the ground be made level and smooth.
NOTES AND PARAPHRASES
Siu: The man is almost extricated, but remains in danger because of excessive ambition. He does not learn from the water's example of rising only to the lowest point of the rim to flow out of a ravine. He should not attempt great and apparently unattainable things but should only try to escape danger by following the path of least resistance.
Wing: Only struggle as much as necessary to extricate yourself from your problems. Overly ambitious persons who attempt more than they should may create further difficulties. It is indicated here that the danger will pass of its own accord.
Editor: This depicts the crest of the flood, or just before the crest. Psychologically, the water is contained, and the unconscious forces do not overwhelm the psyche. Legge's Confucian commentary ("The virtue indicated by the central situation is not yet sufficiently great") is not convincing in the context of what is imaged. Blofeld's rendition suggests a more credible interpretation: the rising waters are not great enough to overflow their banks. This gives an image of the strong fifth line ruler as centered and able to cope with the danger surrounding him. In other words, the cup is full, but not over-full. The situation is dangerous, but not overwhelming. The dark forces have reached
their maximum power -- now they can only wane. Who pent up the sea behind closed doors when it leaped tumultuous out of the womb... when I marked the bounds it was not to cross and made it

fast with a bolted gate? Come thus far, I said, and no farther: here your proud waves shall break.
Job 38: 8-11
A. Danger peaks and stabilizes. Though perilous, the situation is contained.

周易第二十九卦上九爻详解详解
上六爻辞
上六。系用徵纆，寘于丛棘，三岁不得，凶。
象曰：上六失道，凶三岁也。
白话文解释
上六：把犯人用绳索捆紧，投入周围有丛棘的监狱中，三年不得释放，这是凶险之事。
《象辞》说：上六爻辞所描述的，正说明官吏违背正道，违法囚人，历时三年之久。

北宋易学家邵雍解
凶：得此爻者，须防牢狱之灾。做官的须防职权旁落之忧。

台湾国学大儒傅佩荣解
时运：意外之灾，小心牢狱。
财运：纺织生意，三年有成。
家宅：整修家园；良缘须待三年。
身体：不易动弹，安心静养。

上六变卦

  上六爻动变得周易第59卦：风水涣。这个卦是异卦（下坎上巽）相叠。风在水上行，推波助澜，四方流溢。涣，水流流散之意。象征组织和人心涣散，必须用积极的手段和方法克服，战胜弊端，挽救涣散，转危为安。

上六：系用徽纆，寘于丛棘，三岁不得，凶。
《象传》曰：上六失道，凶三岁也。
上爻以阴居阴，当坎险之终，而不知悔悟也。初之失道，犹得曰未经，上之失道，狎之以为常矣，不可以理喻，惟有以法绳之。《坎》为罪，为狱，为丛棘。“徽纆”。绳索也，“丛棘”，狱墙也，系之以徽纆，置之于丛棘，所以治其罪而使之悔也。《坎》为三岁，故禁锢三年，律所谓“上罪三年而舍”也。三年而悔过迁善，斯得反其正矣；三年而不改，是将终身失道矣，故《象》曰“失道凶也”。圣人之惩恶也，始则严以绳之，终必宽以宥之，治至久而不俊，亦未以之何也，已矣。此可知圣人未尝轻弃人也。
【占】　问战征：有劳师远征，久役不归之虑。
○　问营商：想是采办蚕丝生意，三年之后，方可获利。
○　问功名：恐有意外之灾，不特功名不就，防有牢狱之罪，凶。
○　问婚姻：红丝系足，婚姻有前定也，但良缘未到，须待三年后可就。
○　问六甲：得子，须迟。
○　问家宅：此宅不知缘何荒废，墙围遍生藤蔓，宜加修葺。前住者不利，后住者吉。
【例】　明治十七年十月，崎玉县秩父郡暴徒蜂起，势甚猖獗，将延侵各郡，予深忧之。偶一友人来，请占结局如何，筮得《坎》之《涣》。
断曰：爻象明示以教化之不从，治之以刑法也。拘以徽缰，锢以丛棘，是治罪之律也。当时国家效法西欧，改革旧政，其间梗之徒，窃苦新政不便，惑众蜂起，侵掠各郡，此皆无赖之民，刁不畏法，自陷于坎险而罔知顾忌也。国家不得已，执其巨魁，置之刑狱之间，不遽加以显戮，囚之三岁，俾知悔也，三岁而不改，凶莫大焉。其后政府处分，不外此占之意。
【例】　我国战胜清国之后，俄、法、德三国同盟，假托保护清国，迫我还付辽东，后三国因此得假旅顺、山东、云南之地，强设铁道，领收矿山，其所为有与前日之口实大反者。在我国当时，已逆料三国之志，问占一卦，筮得《坎》之《涣》。
断曰：上六为《坎》卦之终，本可过此以出险也；上六又以阴居阴，位在卦外，显见外国有阴谋谲计，出而图事者。逼我还付辽东，非为清也，实三国为自计耳。未几各强借山东、旅顺、云南等要区，设立铁道，此狡计之可明见也。“系以徽纆，寘于丛棘”，譬言其强逼之状。“三岁”者，犹言三国也，谓三国若不遂其欲，必不了事。《象》曰．“上六失道，凶”，“道”，路也，谓三国兴筑铁道，在清明明失其路也，故凶。

Line-6
Legge: The sixth line, magnetic, shows its subject bound with cords of three strands or two strands, and placed in the thicket of thorns. But in three years she does not learn the course for her to pursue. There will be evil.
Wilhelm/Baynes: Bound with cords and ropes, shut in between thorn-hedged prison walls: for three years one does not find the way. Misfortune.
Blofeld: Bound with black ropes and imprisoned amidst thorns, for three years he fails to obtain what he seeks. [This situation is far from cheerful, but not as hopeless as the situation of those who receive moving lines in the second and third places.]
Liu: Tied with thick ropes, one is put in prison among thorn bushes. One cannot find the way for three years. Misfortune. [If you receive this line, avoid all entanglements, both physical and mental. Be cautious, or you will be detained.]
Ritsema/Karcher: Tying availing-of stranded ropes. Dismissing tending-towards dense jujube-trees. Three year's-time, not acquiring. Pitfall.
Shaughnessy: The attachment uses braids and cords: place him in the clumped thorn bushes, for three years not getting him; inauspicious.
Cleary (1): Bound with rope, put in a briar patch, for three years one cannot find the way out; misfortune.
Cleary (2): … Helpless for three years – misfortune.
Wu: He is tied with black ropes and surrounded by thorny vines. He cannot set himself free for three years. Foreboding.
COMMENTARY
Confucius/Legge: She misses her proper course -- there will be evil for three years. Wilhelm/Baynes: This misfortune continues for three years. Blofeld: The line indicates that we lose our way and suffer misfortune for three years.
Ritsema/Karcher: Pitfall: three year's-time indeed. Cleary (2): The top yin

loses the way, unfortunate for three years. Wu: The sixth yin violates the proper way of doing things and the violation results in the misfortune for three years.
Legge: The case of line six is hopeless. When danger has reached its peak, there
she is -- yielding, without a proper correlate. The thicket of thorns is a metaphor for a prison.
Anthony: Misfortune comes because we press on, taking matters into our hands. This line warns of the failure we may expect in maintaining this attitude and notes the obstinacy that has brought us to this impasse. The remedy is to return to the path of perseverance.
NOTES AND PARAPHRASES
Siu: The man is hopelessly enmeshed in his own faults after missing the proper course. No chances of escape are apparent.
Wing: None of your solutions or efforts have been appropriate. The way out of danger is blocked. There will come a long time of disorder. All you may do is wait.
Editor: On the face of it, there is little ambiguity in this line -- it depicts one who is severely confined because of not knowing the proper course to pursue. If we closely examine the psychological symbols of this restriction however, we see deeper into the possible reasons for it. Chetwynd, in his Dictionary of
Symbols identifies cords or ropes with links to the inner psyche -- the umbilical cord being the connection to the Mother, or source of our physical-emotional being. He also points out that thorns are a common symbol of the dark side of the Mother principle. To be bound with cords and imprisoned by thorns then, is to be trapped in a "womb" of primitive emotional darkness, or suffocated by some entity which does not want to evolve into conscious awareness. The rest of the souls are also longing after the upper world and they all follow, but not being strong enough they are carried round below the surface, plunging, treading on one another, each striving to be first; and there is confusion and perspiration and the extremity of effort; and many of them are lamed or have their wings broken through the ill-driving of the charioteers; and all of them after a fruitless toil, not having attained to the mysteries of true being, go away, and feed upon opinion.
Plato -- Phaedrus
A. You have lost your way and are imprisoned by illusions.
B. Your limiting beliefs prevent you from furthering the Work.
June 28, 2002, 4/23/06, 2/25/11