Hexagram 37 · 风火家人

家人卦原文
家人。利女贞。

象曰：风自火出，家人。君子以言有物，而行有恒。

白话文解释
家人卦：卜问妇女之事吉利。
《象辞》说：本卦外卦为巽，巽为风；内卦为离，离为火，内火外风，风助火势，火助风威，相辅相成，是家人的卦象。君子观此卦象，从而省悟到言辞须有内容才不致于空洞，德行须持之以恒才能充沛。
《断易天机》解
家人卦巽上离下，为巽宫二世卦。家人卦为家庭和睦、和合之象，多主吉。

北宋易学家邵雍解
人心内向，家道兴隆；严正有恒，不能移心。
得此卦者，与人合作共事者会有利，且多有喜事之象，家庭和睦者，能同心协力，发展事业。

台湾国学大儒傅佩荣解
时运：旺运当头，言行小心。
财运：囤积货品，后有高价。
家宅：小心火灾；亲上加亲。
身体：痰多气喘，难以根治。

传统解卦
这个卦是异卦（下离上巽）相叠。离为火；巽为风。火使热气上升，成为风。一切事物皆应以内在为本，然后伸延到外。发生于内，形成于外。喻先治家而后治天下，家道正，天下安乐。
大象：风吹火之象，助火之威，喻家人同心协力，发展事业。
运势：平安大吉，与人合作则易成，更有喜庆之象，如添丁婚嫁等。
事业：成功与否取决于家庭的情况。严格治家，防止“后院”起火出现意外事故，这是事业成功的先决条件。夫妇和睦，共同合作，必可脱贫致富。事业应由内而外，循序渐进，持之以恒，而后必有所成。
经商：以治家方式用于商业活动。对待公司员工应严宽结合，以严为主。宜集中领导，主事一人，共同合作，日积月累。
求名：以勤苦努力和安贫乐道为主，更应有家庭的支持。家道兴盛的同时，个人的事业也就容易成功。
婚恋：和睦的家庭，是一切的基础，而妻子又是家道的根本。择妻应慎重，和乐兴家。
决策：因好的家庭和妻子的支持而顺利成功，务必保持这种优势，否则，由盛转衰在顷刻之间。尤其应预防家庭变故。持家重在谦和待人，勤俭积蓄以致富。亲人相互和睦、友好。

第三十七卦的哲学含义

家人卦卦象，风火家人卦的象征意义
家人卦是异卦相叠，下卦为离，上卦为巽。离为火，巽为风。火使热气上升，成为风。一切事物皆应以内在为本，然后延伸到外。发生于内，形成于外。
喻先治家而后治天下，家道正，天下安乐。
从另一个角度来看，家人卦是由巽和离组成的。离为火，火可以做饭；巽为风，无处不到。离下巽上，意味着人们用火做成饭，全家人吃了饭之后，像风一样到处去活动，各干其事，故本卦命名为家人。
家人卦在明夷卦之后，《序》卦中这样说道：“伤于外者必反于家，故受之以家人。”明夷卦谈的是从政做官或在外做事受到了伤害，现在应该返回家庭，
寻求安定。
《象》中这样解释本卦：风自火出，家人；君子以言有物而行有恒。这里指出：家人卦的卦象是离（火）下巽（风）上，为风从火出之表象，象征着外部的风来自于本身的火，就像家庭的影响和作用都产生于自己内部一样。君子应该特别注意自己的一言一行，说话要有根据和内容，行动要有准则和规矩，不能朝三暮四和半途而废。
家人卦所要表达的宗旨就是诚威治业，其属于下下卦。《象》中这样来断此卦：一朵鲜花镜中开，看着极好取不来，劝君休把镜花恋，卦若逢之主可怪。

37.风火家人(䷤)-高岛易断
  卦体《巽》上《离》下，《巽》木为风，《离》日为火。木燃生火，故木火相生，日气成风，故风日相成，皆由一气之鼓铸，犹人生一家之生育也。又火取其明，风取其和，伦纪修明，门庭和睦，取其象焉，故曰“风火家人”。且《家人》自《明夷》来，《明夷》之卦，当周兴商亡之际，周兴肇自太姒，商亡由于妲己，国运兴亡，基于家政，此《家人》所以继《明夷》也。
家人：利女贞。
利贞两字，为《家人》一卦中关键。自古家道之成败，罔不由妇人始也，盖贤妇则称内助，淑女乃能宜家，贤而淑，则贞也，否则“牝鸡司晨，惟家之索”，是宜戒也。《易》之全经，《上经》首《乾》《坤》，《乾》为父，《坤》为母，是谓老夫妇，卦备四德，而不专在利贞；《下经》首《咸》《恒》，《咸》为妇道之始，《恒》为妇道之终。《咸》《彖》曰“利贞，娶女吉”，《恒》《彖》曰“利贞，无咎”，则知“从一而终”，“妇人贞吉”。《恒》五爻辞，显揭《家人》一卦之旨，盖贞则吉，不贞即不吉；《家人》卦德，专重夫贞，贞之吉象，专属于女，故《家人》《彖》首揭之曰：“利女贞。”
《彖传》曰：家人，女正位乎内，男正位乎外，男女正，天地之大义也。家人，有严君焉，父母之谓也。父父，子子，兄兄，弟弟，夫夫，妇妇，而家道正，正家而天下定矣。
卦象《巽》风《离》火，风顺也，火明也。《巽》女下缺而顺，《离》女中虚而明，明而又顺，贤女也。卦体皆为女象，家道首重妇德，故《彖传》曰“家人，女正位乎内，男正位乎外”，先女而后男，言《家人》以治内为先。男有室，女有家，人之大伦，即“天地之大义”，人伦正而大义定矣。君尊也，一国之中，以君为尊，一家之中，以父母为尊。父道虽止于慈，而《孝经》亦称严父，所谓教笞不废于家，严之谓也。母子之间，过多由于溺爱，圣人特以严训，使与父同。风之柔从得其正，火之炽烈取其严，程子所云“正伦理，笃恩义”，《家人》之道尽矣。《家人》之中，不外父子、兄弟、夫妇，一正而无乎不正，所谓正一身以正一家，正一家以正一国，正一国以正天下者，胥是道也。
以此卦拟人事，卦曰《家人》，《彖》辞爻辞，所言皆治家要道，人事尽在是焉。所谓“女正位乎内，男正位乎外”，大旨以家内之事，女主之。古来女子之贤，最为难得。女之性阴，阴则或流为险狠；女之质柔，柔则或溺于偏私。闺门之不谨，其祸有极于败亡而不可救者矣，《彖》辞所以首重利贞也。然女之不贞，其始皆由家教之不严，《彖传》曰“家人，有严君”，所以重其责于父母也。初爻其女尚幼，为先立其“闲”，二爻则稍长，当课以“中馈”；三爻则长成，故戒以失节。内三爻女犹在家，约束不嫌其严也。四曰“顺”，得其正也；五曰“假”，“交相爱”也；六曰“孚”，本在身也。外三爻女已成家，“威如”乃得“终吉”也。孟子所云“女子之嫁也，母命之”，曰“必敬必戒，无违夫子”，皆与爻辞相符合。盖严取诸《离》，《离》火酷烈，故家教以严为主；顺取诸《巽》，《巽》风柔和，故妇道以顺为正。《象传》曰“风自火出”，火固因风而炽，而其焰自能生风。君子法之以为言行，“言有物”而无伪，“行有恒”而无羞，或语或默，或动或静，皆为人事之大防。无风无火，天必不能行运；无言无行，人亦不能以成事。女正夫内，所谓“言不出于阃，行不履于阈”者是也；男正夫外，所谓“言满天下无口过，行满天下无怨恶”者是也。言行之臧否，人事成败系之，即家道之隆替，亦系之焉。故《家人》一卦，其义取男女，而《象传》则曰“言有物”，“行有恒”，其旨深矣。
以此卦拟国家，家修即为廷献，是家国本相通也；《家人》亦称“严君”，是君父本一致也。故读《关雎》一诗，知王化启于闺房，《彖传》所云“女正位乎内”者，斯之谓也。反是则汉之赵燕，唐之武曌，宫帏渎乱，国纪伤残，身亡国危，祸延宗社，自古来女祸类如斯焉。圣人忧患作《易》，故次《咸》《恒》而著《家人》。《家人》者，所以明齐家之道，正家以正天下者也。君子治家治国，终不外言行两端，言可信于一家者，即可信于天下，行可见于一家者，即可见于天下，朝廷之颁条教，布政令者，亦犹是焉。全卦六爻，下三爻为齐家之事，教家之始也，上三爻为家齐之事，教家之终也。始则立其防，终则要其成，极其道曰“反身”，《大学》所谓“自天子以至于庶人，一是皆以修身为本”，可知家国之本，即在此一身而已。
通观此卦，《说卦》曰，“万物齐乎巽，相见乎离”，“齐”者，即所以齐家，“见”者，即可推而见之于天下国家。《家人》卦体，《离》下《巽》上，取此义也。修齐之道，端赖明德，故象取《离》之明；江汉之化，始自宫闱，故象取风之顺，此卦所以名“风火家人”也。卦爻《巽》长女居上，四为《巽》主，以从五；《离》中女居下，二为《离》主，以从三。以阴居阴，各当其位；长上中下，各循其序；从三从五，各得其偶；外阳内阴，各司其职。君子则风火以为言行，修言行而垂家国。一家之中，夫制而妇从，内明而外顺，恩惠行，爱憎公，而后家可齐，而天下可定也。
《象》曰：风自火出，家人。君子以言有物而行有恒。
《巽》为风，《离》为火，《巽》位在巳，《离》位在午，巳午皆火，故有“风自火出”之象。按《康成别传》，见大风起，诣县曰：某日当有火灾，宜广设禁备。至时，果有火起。《左传》所谓“融风，火之始也”，即“为风自火出”之征。且风之发也，瞬息而遍及，火之起也，传燃而不尽，喻言教化之行，自内及外，其机甚捷，故曰“风自火出，家人”。考《洪范》五行，火以配言，《小畜》诸卦，风皆曰行，故君子取象于风火，以为言行。“物”，事也，“恒”，常也，火附物而生光，“言有物”而可则，风得《恒》而不易，“行有恒”而化成。言行君子之枢机，风火天地之嘘气，发迩见远，其道相同。夫闺门之内，以恩掩义，以情夺礼，所恃以慑伏《家人》者，惟赖此言行而已。教化自言行出，言行又必自诚心出，诚则足以化人，不诚则自适以阶厉，君子处家，故于言行尤兢兢焉。
【占】　问时运：风得火而愈狂，火得风而益炽，正是时运全盛之会，然入邪则邪，入善则善，言行之间，最宜加勉。
○　问营商：《尔雅》云：“风与火为庉”，“庉”，聚也，有屯聚货物之象。爻辞曰“有物”“有恒”，物，货物，恒，恒久，谓其物不容急售，过后可获高价。
○　问功名：风行远，火炎上，有高升远到之象；言行者，出身加民之具，功名可必。
○　问家宅：防有火灾。
○　问婚姻：《家人》一卦，象取夫妇，《离》火《巽》风皆女，或长女为姊，中女为娣之象，或为两姓对结之亲。吉。
○　问疾病：是风火上升，痰多气喘之症，一时不治。
○　问六甲：生女。

Judgment
Legge: For the regulation of The Family, what is most advantageous is that the wife be firm and correct.
Wilhelm/Baynes: The Family. The perseverance of the woman furthers.
Blofeld: The Family. Women's persistence brings reward.
Liu: The Family. A woman's perseverance benefits.
Ritsema/Karcher: Dwelling People. Harvesting: woman Trial. [This hexagram describes your situation in terms of living and working with others in a common space. It emphasizes that caring for your relation with those who share this space and for the space itself is the adequate way to handle it. To be in accord with the time, you are told to: dwell with people!]
Shaughnessy: Family members: Beneficial for the maiden to determine.
Cleary (1): For people in the home it is beneficial that the woman be chaste. [In the human body, the vitality, spirit, soul, psyche, and intent all belong to yin and all take orders from the human mentality … When you refine away the human mind, the mind of tao spontaneously becomes manifest.]
Wu: The Family indicates that it is advantageous for a woman to be persevering. [This is a hexagram with its emphasis on women. Both constituent trigrams are feminine … Hence those who endeavor to be firm and correct will have advantages.]
The Image
Legge: Wind rising out of fire -- the image of The Family. The superior man speaks the truth and is consistent in his behavior.
Wilhelm/Baynes: Wind comes forth from fire: The image of The Family. Thus the superior man has substance in his words and duration in his way of life.

Blofeld: This hexagram symbolizes wind rising from fire. The Superior Man's speech is full of substance and he behaves with constancy.
Liu: The wind coming out of the fire symbolizes The Family. The speech of the superior man should have substance, and his conduct be enduring.
Ritsema/Karcher: Wind originating-from fire issuing-forth. Dwelling People. A chun tzu uses words to possess beings and-also movement to possess perseverance.
Cleary (1): Wind emerges from fire, members of a family. Thus is there factuality in the speech of superior people, consistency in their deeds.
Cleary (2): … Developed people are factual in speech, consistent in action.
Wu: Wind comes forth from fire; this is The Family. Thus the jun zi speaks with facts and acts with perseverance.
COMMENTARY
Confucius/Legge: In Family the wife is in her correct place in the lower trigram, and the husband in his correct place in the upper. That spouses occupy their correct positions shows the correct relationship between heaven and earth.
The parents rule the family: let the father indeed be father, and the son son; let the elder brother be indeed elder brother, and the younger brother younger; let
the husband indeed be husband, and the wife wife -- then the family will be in its correct state. Bring the family to that state, and all under heaven will be established.
Legge: The written Chinese character for Family simply means "a household," or "the members of a family." The lesson of the hexagram is the regulation of the family, effected by the cooperation of the husband and wife in their several spheres, and only needing it to become universal to secure the good order of the kingdom. The important place accorded to the wife is seen in the short sentence
in the Judgment -- that she be firm and correct, and do her part well is essential for the family's proper regulation. The wife is represented by line two and the husband is her proper correlate in line five. The relationship between heaven and earth is analogous to the relationship between husband and wife. The second sentence of the Confucian commentary, more closely rendered, would be: "That in the family there is an authoritative ruler is a way of naming father and mother." This means that the assertion of authority in a family should be a correct balance of force and gentleness.

Anthony: The Family symbolizes correct relationships between people – the family unit, the spiritual family (the Sage and the student), and human groups generally. When these most basic relationships are correct, the world is made correct through the force of inner truth, through cultivation of the feminine component of our nature, and through persevering in a virtually menial position (from our ego’s viewpoint) so that our work can come to fruition. All this means to forgo striving and self-assertion, and to allow ourself to be led, while persevering in gentleness and devotion to our path.
NOTES AND PARAPHRASES
Judgment: For the correct regulation of the psyche, what is most important is that the ego must be firm and correct. The Superior Man lives his allegiance to the ideals of the Work.
Applying the Hermetic Axiom: "as above, so below," the relationships within a family are analogous to the relationships within a city-state, or a kingdom, and vice- versa: Society centuries before the time of Confucius had been organized on the basis of family. In the early days of the Chou dynasty fiefs had been allotted to the feudal lords in a system of planned colonization. These feudal lords, linked to one another and to the royal house by marriage ties, took their families, retainers, peasants, artisans and soldiers to form self-sufficient colonies based on an agricultural economy and governed from well-fortified walled cities. These large family groupings of the nobility were preserved only so long as the relationships of parents to children, brothers to brothers, and masters to servants were effectively controlled.
D.H. Smith -- Confucius If the ideal city is like a family, then the analogy also holds for an
individual -- here the comparison goes directly from city to psyche: Have we any greater evil for a city than what splits it and makes it many instead of one? Or a greater good than what binds it together and makes it one? ... Then is that city best governed which is most like a single human being?
Plato -- The Republic Psychologically interpreted, the hexagram of The Family symbolizes the psyche, and the Confucian commentary tells us that when its inner components all assume their proper roles and functions, then the Work will come into fruition. ("All under heaven will be established.") The identical idea has been stated in Gnostic thought:

Jesus said to them: "When you make eyes in the place of an eye, and a hand in the place of a hand, and a foot in the place of a foot, and an image in the place of an image, then shall you enter the Kingdom.
The Gnostic Gospel According to Thomas The husband is the analogue of heaven or the Self, and the wife is the analogue of earth or the ego. When the ego assumes its correct role as the magnetic servant of the Work, then inner transformations can take place. I have paraphrased the Judgment in terms of the necessity of the ego to follow the dictates of the Work, but one could alternately phrase it in terms of keeping emotional responses under control. For the wife to be "firm and correct" is to ensure that emotions, drives and appetites are not allowed to make decisions -they are servants, not masters. This is the essence of the Work, and arguably the most reiterated idea in the I Ching. The patient should be encouraged to use his mind, through observation and discrimination, to bring clearly into his awareness the irrational aspect of his drives and emotions, and also the possible drawbacks and harmfulness to himself and others of their uncontrolled manifestation … To act on the spur of an impulse, a drive or an intense emotion can very often produce undesirable effects which one afterwards regrets … Therefore, he should learn – by repeated experiment and effort – to “insert” between impulse and action a stage of reflection, of mental consideration of a situation, and of critical analysis of his impulse, trying to realize its origin, its source.
R. Assagioli – Psychosynthesis The thirty-seventh hexagram teaches us that the way to manage the emotions is no different than the proper management of a Family. No wise parent can teach a child self-discipline by adopting the child's point of view: permissiveness, either with our children or our own primitive drives and passions, is a sure formula for disintegration. The Work demands that the ego
hold the line on this issue -- indeed, it is the ego's only legitimate function. We are dominated by everything with which our [ego] becomes identified. We can dominate and control everything from which we disidentify ourselves.
R. Assagioli -- Psychosynthesis

周易第三十七卦初九爻详解
初九爻辞
初九。闲有家，悔亡。
象曰：闲有家，志未变也。
白话文解释
初九：防范家庭出现意外事故，没有悔恨。
《象辞》说：防范家庭出现意外事故，就是警惕未然事变。

北宋易学家邵雍解
平：得此爻者，谋事有成，未婚者会结婚，老者不利于寿。做官的闲职者会晋升有实权，当职者则权力旁落。

台湾国学大儒傅佩荣解
时运：好运初来，自我检点。
财运：初做生意，严守商规。
家宅：有规有矩；清白之家。
身体：有病就治，一拖难医。

初九变卦

  初九爻动变得周易第53卦：风山渐。这个卦是异卦（下艮上巽）相叠。艮为山，巽为木。山上有木，逐渐成长，山也随着增高。这是逐渐进步的过程，所以称渐，渐即进，渐渐前进而不急速。

初九爻的哲学含义

家人卦第一爻，爻辞：初九：闲有家，悔亡。爻辞释义
闲：是指防范、戒备。有：可作“于”讲。
本爻辞的意思是：持家能够预防不测之灾，就不会有什么过失了。
从卦象上看，初九这一爻是阳爻居刚位，又是家人卦之始，意味着刚开始组建家庭。这个时候，最好要设下规矩，因为家人心意尚未受到外界影响，若是养成不良习惯，再来改正就困难了。
《象》中这样解本爻：“闲有家”，志未变也。这里指出：“持家能够预防不测之灾，就不会有什么过失了”，意义就在于开一个好头十分重要。如果等到出现了问题再去想办法，效果就差得多了。
占得此爻者，要约束自己，也要约束家中的女人和孩子，从一开始就树立正确的道德规范，告诉家里人不要搬弄是非，不要说别人的闲话。在空闲时学一下治家之道，或是生活中的必要技能，这样的家庭之中就不会出现后悔的事情。
初九：闲有家，悔亡。
象曰：闲有家，志未变也。
经文意思是：在家中做好防范，不会发生悔恨的事情。象辞意思是：在家中做好防范，是对家的观念没有改变。
远古时代的房屋虽然简陋，但却都有院落。院子的大门像两片木栅栏，关上门后插上一^根横木，外面的人就进不来了。这根横木就叫做“闲”。这根横木不但可以防止外人进来，还可以当武器用，当打开门发现来者心怀恶意时，可以用这根横木进行自卫。所以相对于一家人来说，平时懂得用横木把门插好，就不会有悔恨的事情发生了。

初九：闲有家，悔亡。
《象传》曰：闲有家，志未变也。
“闲”字，从门，从木，门内加木，所以防外也，故训为防。《易·文言》曰闲邪存诚，谓防闲其邪念，《论语》曰“大德不逾闲”，闲阑也，谓阑止其出入，皆取禁止防范之意。初爻处下卦之首，为《家人》之始。“有家”者，孟子谓“女有家”，是专指女子而言；“闲”者，如闺有范，女有箴，皆所以教诫之也。为女之始，先立其闲，使知所谨守，而不敢陨越，犹如蒙之必先养正也。若家渎而后严之，志变而后治之，则有悔矣。《象传》曰“志未变也”，谓其心志本明，未即邪欲，闲之于初，悔自亡也。
【占】　问时运：目下好运初来，正当自知检束，斯无灾悔。
○　问战征：当行军之始，正宜整其步伐，严其号令，得以有胜无败。
○　问营商：是初次贩运，宜恪守商规。
○　问功名：是初次求名。宜遵公令，不得妄意干进。
○　问家宅：此宅墙围坚固，门户肃睦，治家者有条有则，约束详明。至四年后，可致饶富。吉。
○　问疾病：病是初起，宜自谨慎保养，必无灾害。初若不治，必致变症，则难治矣。
○　问婚姻：当初订姻好，知是家风清白，闺门素谨，可成。
○　问讼事：初讼罢之，则吉。
○　问六甲：是初胎，生女。
【例】　二十三年十二月，友人某来，请占商法成否，筮得《家人》之《渐》。
断曰：风着物而鸣，火着物而燃，是风火皆虚，必托于物而成形，犹商业必藉资本而成事。今占问商业，而得初爻，初者，为商业谋办之始。我国自锁港以前，外商未通，一切商人，皆守旧习，未能远行，是以有悔。近始与各国贸易，所当先定商规，熟识行商之利益，犹是女子初嫁，当先学闺范，能谙为妇之礼教。为妇之道，在正家，为商之利，在裕国，其义一也。若不习之于初，而茫然从事，何能获利乎？爻辞谓“闲有家，悔亡”，家之有闲，谨其出入，商之有闲，慎其出纳，能守其闲，自有吉无悔矣。《象传》曰“志未变也”，为通商伊始，陋习犹未变也。商法必成而有大用焉。

Line-1
Legge: The first line, dynamic, shows its subject establishing restrictive regulations in his household. Occasion for repentance will disappear.
Wilhelm/Baynes: Firm seclusion within the family. Remorse disappears.

Blofeld: The family dwelling stands within an enclosure -- regret vanishes.
Liu: He sets up a rule for his family. Remorse disappears. [People can expect success in their plans.]
Ritsema/Karcher: Enclosing: possessing Dwelling. Repenting extinguished.
Shaughnessy: The gate has a family; regret is gone.
Cleary (1): Guarding the home, regret vanishes.
Wu: A family lives by the principle. There will be no regret.
COMMENTARY
Confucius/Legge: He establishes rules before any change has taken place in their wills. Wilhelm/Baynes: The will has not yet changed. Blofeld: The first part of this passage symbolizes determination which has never swerved.
Ritsema/Karcher: Purpose not-yet transformed indeed. Cleary (2): The aim does not change. Wu: The goal has not been changed.
Legge: Line one is dynamic in a dynamic place. It suggests the necessity of strict rule in governing the family. Regulations must be established, and their observance strictly insisted on.
NOTES AND PARAPHRASES
Siu: At the outset, the man establishes firm rules of order and relationships in the household. Overindulgence of a young child leads to the difficult task of breaking the child's will later on.
Wing: At the very beginning of relationships or endeavors, you establish firm roles and well-defined systems, then all will go well. Even occasions that might give rise to arguments will pass without remorse.
Editor: A house symbolizes the whole psyche, so a household is all of the entities
which make it up -- thoughts, feelings, appetites, passions, etc. The idea here is that one must maintain consistency and order in the situation at hand, and not allow any deviation from that order. Implied is the injunction not to indulge in inappropriate expressions of emotion. The line can sometimes mean that you have everything you need to succeed within you: you don't have to seek outside for what you already possess. Therefore when the light circulates, the energies of the whole body appear before its throne, as, when a holy king has established the capital and has laid down the fundamental rules of order, all the states approach

with tribute; or as, when the master is quiet and calm, men- servants and maids obey his orders of their own accord, and each does his work.
The Secret of the Golden Flower
A. Put your house in order. Maintain discipline, define your parameters, and organize your priorities.
B. Restrict and control the expression of autonomous forces within the psyche. Do not deviate from established order.
C. You already have everything you require to attain your goals.

周易第三十七卦九二爻详解
六二爻辞
六二。无攸遂，在中馈，贞吉。
象曰：六二之吉，顺以巽也。
白话文解释
六二：妇女在家中料理家务，安排饍食，没有失误，这是吉利之象。
《象辞》说：六二爻辞之所以称吉利，因为六二阴爻居九三阳爻之下，像妇人对男人顺从而又谦逊。

北宋易学家邵雍解
吉：得此爻者，营谋成家，多喜事。做官的会荣华富贵。

台湾国学大儒傅佩荣解
时运：因人成事，尚可如意。
财运：贩运粮食，可以获利。
家宅：妇人当家。
身体：胃口尚好，可以无碍。

六二变卦

  六二爻动变得周易第9卦：风天小畜。这个卦是异卦（下乾上巽）相叠，乾为天，巽为风。喻风调雨顺，谷物滋长，故卦名小畜（蓄）。力量有限，须待发展到一定程度，才可大有作为。

九二爻的哲学含义

家人卦第二爻，爻辞：六二：无攸遂，在中馈，贞吉。爻辞释义
遂：如愿以偿，这里指随心所欲。中：家中。馈：烹饪饮食类杂务事。
本爻辞的意思是：不可随心所欲去追求外部事业上的功名，而是尽心料理家中的饮食起居，这样做结果一定是吉祥的。
从卦象上看，六二是阴爻居柔位，阳刚不足，才智柔弱，若从事社会上的工作难以如愿以偿。六二阴爻居于下卦离之中，离代表火；又在互坎〔六二、九三、六四）之中，坎为水；两者合观，则是水在火上，为烹饪饮食、做饭烧水之象。而六二具有柔顺、随顺的品德，所以结果是吉祥的。
《象》中这样解释本爻：六二之吉，顺以巽也。这里指出：六二之所以能够吉祥如意，是因为它位置居中，符合常规，而且温柔顺从的缘故。
占得此爻者，若是在外打拼事业无所成，或是受阻，可以在家里做做饭，招待一下亲朋好友，或是弄点礼品，馈赠亲朋好友，这样会获得吉祥。
六二：无攸遂，在中馈，贞吉。
象曰：六二之吉，顺以巽也。
经文意思是：不自作主张，到了中午开始吃饭，守正道吉祥。
象辞意思是：六二之所以吉祥，
六二与九五相应，就好比一个家庭中夫妻和睦。六二居于内卦之中且得位，代表家中持守中正之道的妻子。妻子在家中不是一^家之主，按现在的话说不是户主，所以做事不能擅自做主，有事要与丈夫商量。而妻子在家中主内，主要任务便是给一家人做饭，每天中午给家中人准备好可口的饭菜，听从丈夫的命令，守持正道，就会吉祥。这个吉祥，既是六二的吉祥，同时也是一家人的吉祥。当然，这是古代封建时期的思想，现在男女平等，有不少男子正逐渐担当起六二爻的职务,所以这种思想对现代家庭不是很合适。时代不同了嘛。

六二：无攸遂，在中馈，贞吉。
《象传》曰：六二之吉，顺以巽也。
“无攸遂”者，谓妇道无成，事无专制也。二至四互《坎》，《坎》为酒食，故曰“在中馈”，谓朝夕以治饔飧，妇人之职也。二爻在妇妻之位，备中正之德，应九五《离》明之主，是能柔顺得正，以从事九五中正之夫者也。盖妇人之道，惟在奉祭祀、馈饮食而已，不得干预外事。《采苹》、《采蘩》两篇，皆美其能诚奉祭祀，可知妇职专在中馈，《礼》所谓“奉箕帚，操井臼”者是也。《彖传》曰“女正位乎内”，即指此爻。《象传》曰“顺以巽也”，按《象传》称“顺以《巽》”者有三：《蒙》之六五，谓事《师》之道；《渐》之六四，谓事君之道；此爻谓事夫之道。即孟子所云“以顺为正，妾妇之道”也。
【占】　问时运：目下正当大运，但爻象重阴，只宜因人成事，不能独断独行。
○　问战征：此是偏将，必非主师，或是后营，主管粮食军饷，最为紧要，谨防勿失。
○　问营商：想是贩运粮食生意，吉。
○　问功名：难以遂意。
○　问家宅：此宅朝南，宅主必是妇人，家事不能专断，惟灶基最吉。
○　问疾病：幸胃口强健，可以无害。
○　问六甲：生女。
【例】　某缙绅来，请占气运，筮得《家人》之《小畜》。
断曰：二爻处下卦之中，为《离》之主，《离》象中虚，权无专制；《离》取鼎养，职在调羹。爻体以顺，爻象属阴，故只宜在内，而不在外也。今占气运，得《家人》二爻，知足下气运平顺，但才力柔弱，未得独擅大权。只可奉公从事，或者授职宫内省，正所优为也。吉。
【例】　明治三十年，占递信省气运，筮得《家人》之《小畜》。
断曰：风火《家人》，风取其疾，火取其速，皆言来往迅速也。轮船铁道，亦皆取力风火，则知卦象所云，正与递信局事，大旨相合。《家人》二爻，爻辞曰“无攸遂，在中馈，贞吉”，“无攸遂”者，谓递信，皆代人传送信物而已；“在中馈”者，谓邮函报告，铁道贩运，惟以粮食为重也。其事行诸国中，达诸海外，正内正外，亦犹是也，故曰“贞吉”。

Line-2
Legge: The second line, magnetic, shows its subject taking nothing on herself, but in her central place attending to the preparation of the food. Through her firm correctness there will be good fortune.
Wilhelm/Baynes: She should not follow her whims. She must attend within to the food. Perseverance brings good fortune.
Blofeld: This is a time when nothing can be brought to completion; however, within the household, righteous persistence brings good fortune.
Liu: Her duties are to keep the household and prepare the food; she should not pursue her fancies. Persistence leads to good fortune.
Ritsema/Karcher: Without direction, releasing. Locating the center, feeding.
Trial: significant.
Shaughnessy: There is no place to follow, in the middle of the food; determination is auspicious.
Cleary (1): Not concentrating on anything, being chaste in the kitchen is auspicious.
Cleary (2): Not concentrating on anything but household duties, it bodes well to be chaste.
Wu: There is nothing suitable to do outside of the family. There will be good fortune to prepare meals inside.
COMMENTARY
Confucius/Legge: The good fortune is due to the docility of its subject operating with humility. Wilhelm/Baynes: The good fortune depends upon

devotion and gentleness. Blofeld: Namely, good fortune arising from compliance and gentleness. Ritsema/Karcher: Yielding uses Ground indeed.
Cleary (2): What bodes well is docile obedience. Wu: The good fortune comes from the subject’s modesty.
Legge: Line two is magnetic, in the proper and central place in the lower trigram. It fitly represents the wife, and describes her special sphere and duty. She should be unassuming in regard to all beyond her sphere, always being firm and correct. Docility is suggested by the magnetic line. The humility comes from the upper trigram, whose attribute is Pliant Flexibility
NOTES AND PARAPHRASES
Siu: The good fortune of the family lies primarily in the unassuming role of the wife, who looks after the welfare of the family and food for the sacrifice. Similarly, in governmental affairs the state of public welfare depends primarily upon the unassuming civil servant who confines himself to the duties at hand.
Wing: Don't succumb to impulses now. Seek nothing by force. Restrain such actions that are not part of the business at hand. Good fortune comes when the immediate needs of The Family are met.
Editor: The image is a clear picture of a magnetic element remaining in its
proper place. That is, the "female" components -- emotions, feelings, etc., must remain within the psyche to nourish its growth, evolution and eventual transformation. An inappropriate expression of emotion invariably spells disaster for the Work. Since the polarity of the ego is always magnetic in relation to the dynamic Self, the line can also refer to keeping the ego in its proper sphere of influence. Our emotions are probably untrustworthy when it comes to providing us with a basis for action. Fear and aggression, for instance, were useful during thousands of years of prehistory when our ancestors had to battle for survival against savage and cunning enemies. But today, these same emotions, when unrecognized and unchecked, lead to such dangerous acts as the relentless stockpiling of nuclear arms, or the unnecessary expansion of territorial borders.
R.M. Restak -- The Brain: The Last Frontier
A. Tend to your proper business -- do not step outside your sphere of duty.
B. Control your emotional responses to nourish the evolution and integration of psychic processes.

周易第三十七卦九三爻详解详解
九三爻辞
九三。家人嗃嗃，悔厉，吉；妇子嘻嘻，终吝。
象曰：家人嗃嗃，未失也；妇子嘻嘻，失家节也。
白话文解释
九三：贫困之家，众口嗷嗷待哺，这是愁苦之事，但能辛勤劳作，可以脱贫致富。而富贵之家，骄奢淫逸，妻室儿女只知嬉笑作乐，终将败落。
《象辞》说：贫困之家，而能辛勤劳作，未失正派家风。富贵之冢，一味嬉笑作乐，则有失勤俭之道。

北宋易学家邵雍解
凶：得此爻者，忧喜参半，谨防沉迷于享乐中。做官的严而少宽恕之恩。

台湾国学大儒傅佩荣解
时运：刻苦有成，逸乐则废。
财运：内外皆齐，尚可自保。
家宅：家规严肃；两姓相从。
身体：凉剂解厄。

九三变卦

  九三爻动变得周易第42卦：风雷益。这个卦是异卦（下震上巽）相叠。巽为风；震为雷。风雷激荡，其势愈强，雷愈响，风雷相助互长，交相助益。此卦与损卦相反。它是损上以益下，后者是损下以益上。二卦阐述的是损益的原则。

九三爻的哲学含义

家人卦第三爻，爻辞：九三：家人嘀嘀，悔厉，吉；妇子嘻嘻，终吝。爻辞释义
嘀嘀：为发怒训斥之声。嘻嘻：为放肆嘻笑之声。
本爻辞的意思是：治家过于严厉，常常因为过分训斥家人而感到后悔，但毕竟家道未失，从长远来看，终能吉祥。若过于宽纵，妇人和孩子们随心所欲地大笑，最终的发展结果决不会好。
家人卦第三爻，爻辞：九三：家人嘀嘀，悔厉，吉；妇子嘻嘻，终吝。人生启示
从卦象上看，九三为阳爻居于刚位，指代家庭之中的父亲。父亲应该坚守家庭之中的规矩，负起管教之责。如果家人做事不对，可以严加训斥。要知道，“严是爱，松是害”。
《象》中这样解释本爻：“家人嘀嘀”，未失也；“妇子嘻嘻”，失家节也。这里指出：“治家过于严厉”，这样做是符合治家的原则的，虽然有过失，但不失根本。而听凭“妇人和孩子随心所欲，最终的发展结果却决不会好”，是因为这样做违背了治家的原则和规矩。
占得此爻者，不应放任自己的感情，对愚蠢的行为和过度的娱乐要严加限制，否则会有后悔的事情发生。
九三：家人嗃嗃，悔厉吉；妇子嘻嘻，终吝。
象曰：家人嗃嗃，未失也；妇子嘻嘻，失家节也。
经文意思是：家里人被嗃嗃训斥，治家严厉吉祥；妇女、孩子嘻嘻哈哈，最终会有忧吝。
象辞意思是：家里人被训斥，是没有失去家法；妇子、孩子嘻嘻哈哈，是失去了家的节制。
九三爻为下卦离的最上爻，下卦主内为家，所以九三爻在这里就相当于家长。家长该怎样去做呢？家长就应发道德、家法来约束每一位家庭成员，要严厉。所以爻辞中说“家人嗃嗃，悔厉吉”。

九三：家人嗃嗃，悔，厉，吉。妇子嘻嘻，终吝。
《象传》曰：家人嗃嗃，未失也。妇子嘻嘻，失家节也。
“嗃”，《广韵》，“严厉貌”；《玉篇》，“严大声”。嗃从口，从高，谓大其声使人畏惮也。“嘻嘻”，《玉篇》，“和乐声”；嘻从口，从喜，谓和其声使人喜悦也。九三以阳居阴，处下卦之极，为一家之主，刚严过甚，过严则伤恩，未免有厉，是嗃嗃之过也；若嘻嘻则和乐无度，过和则害义，终必见吝。盖治家之道，严虽过其中，而要之家庭肃睦，咸知敬畏，自不即于非礼，故曰“厉，吉”；和则虽上下欢悦，而荒淫佚乐，流弊有不可胜言者矣，故曰“终吝”。《象传》以失不失对勘，谓和而终吝，不如厉而得吉也。
【占】　问时运：运限平平，终贵自勉，严谨刻苦，不自惮劳，当必获吉。若一味取乐，百事无成。
○　问战征：号令严明，万军畏服，纵不免杀戮过甚之患，而所问自得成功。
○　问营商：想是外作商店，内作住家，内外齐肃，家政严，店规谨，乃能获吉。否则，过和而流，将有名可问。
○　问功名：爻象专在宜家，功名尚缓。
○　问家宅：此宅家规严肃，吉。
○　问婚姻：九三之应在上九，曰“有孚”，知两姓相从，吉。
○　问疾病：九三属《离》为火，宜进凉剂，虽危得愈。
○　问失物：宜严急查问，可得，若宽缓则失矣。
○　问六甲：生女。
【例】　某缙绅来，请占气运，筮得《家人》之《益》。
断曰：九三以阳居阴，刚严者也，处下体之极，为一家之长，是以刚严而督率家政也。刚严未必无悔，然较和而流者，其得多矣。足下占气运，今得此爻，知足下禀气刚强，一生处世，与卦象符合。足下职掌政务，悉以严厉治之，一时属员，未免怨苦，而于一切政务，罔不整肃，自无疏忽紊乱之弊，可以允吉。

Line-3
Legge: The third line, dynamic, shows its subject treating the members of the household with stern severity. There will be occasion for repentance, there will be peril, but there will also be good fortune. If the wife and children were to be smirking and chattering, in the end there would be occasion for regret.
Wilhelm/Baynes: When tempers flare up in the family, too great a severity brings remorse. Good fortune nonetheless. When women and children dally and laugh, it leads in the end to humiliation.
Blofeld: When members of the family speak sharply to one another, the mutual regret and the serious situation which follow may lead to good fortune; but if the women and children take to tittering, misfortune is assured. [An occasional scolding may not do much harm, but constant mockery of parents or husband will cause irreparable damage to family accord. The former, if followed by regret and by the threat of an unwanted quarrel or separation, may bring people to their senses and make them mutually more considerate than hitherto.]
Liu: If the members of the family are severe toward each other, there will be seriousness but good fortune. When women and children are silly, there will be regret in the end.
Ritsema/Karcher: Dwelling People, scolding, scolding: Repenting, adversity significant. The wife, the son, giggling, giggling: Completing abashed.
Shaughnessy: The family members so excited; regret; danger; auspicious. The wife and children are so introspective; in the end distress.
Cleary (1): People in the home are strict. Conscientious sternness bodes well. If the women and children are too frivolous, it will end in humiliation.
Wu: Family members complain about stern discipline. Though regrettable and disturbing, it is auspicious. When women and children are frivolous, there is cause for humiliation.
COMMENTARY
Confucius/Legge: Stern severity means that there has been no great failure in the regulation of the family. When wife and children are smirking and chattering, the proper economy of the family has been lost. Wilhelm/ Baynes: "When tempers flare..." nothing is as yet lost. "When woman and child dally," the discipline of the house is lost. Blofeld: Because sharp words do not cause much harm, but the tittering of women and children leads to the destruction of good order within the family. Ritsema/ Karcher: Not-yet letting-go indeed. The wife, the son, giggling, giggling: Letting-go Dwelling articulating indeed.

Cleary (2): It is not a mistake for the people in the home to be strict. When the women and children are frivolous, the order of a household is lost. Wu: The principle is not abandoned. Proper conduct is violated.
Legge: Line three is dynamic in a dynamic place. If the place were central, the energy would be tempered, but he is at the top of the trigram, and may be expected to exceed in severity. But severity is not a bad thing in regulating a
family -- it is better than laxity and indulgence.
NOTES AND PARAPHRASES
Siu: A proper balance must be struck between indulgence and severity. However, severity, despite occasional mistakes, is preferable to a lack of discipline.
Wing: A moderate path to establishing order in the situation must be found. A balance should be struck between careless indulgence and severe discipline. When in doubt, however, it is far better to be overly severe than to allow the situation to become lost in the chaos of indulgence.
Editor: Psychologically interpreted, the first line shows the establishment of rules within the psyche, and the third line shows their enforcement. The wife symbolizes the Eros function: the feelings, desires, appetites and drives; and the children represent the proliferation of new psychic "entities" which are created in the normal day to day intercourse of thought and feeling. The image pertains to
maintaining a balance between two extremes -- severity and permissiveness. If one must err, it is better to be too severe than too lax. The Greeks were fully aware that Eros is a "mighty daemon": When Sophocles speaks of Eros as a power that "warps to wrong the righteous mind, for its destruction," we should not dismiss this as "personification": behind it lies the old Homeric feeling that these things are not truly within man's conscious control; they are endowed with a life and energy of their own, and so can force a man, as it were from the outside, into conduct foreign to him.
E.R. Dodds -- The Greeks and the Irrational In terms of the Work, of course, these forces are not only some degree within our control, but it is the ego’s specific duty to control them as much as possible. That is what this line is all about.
A. Get a grip on yourself -- control your emotional responses.
B. Impose restrictions and order. Define hierarchy.

周易第三十七卦九四爻详解详解
六四爻辞
六四。富家，大吉。
象曰：富家大吉，顺在位也。
白话文解释
六四：幸福家庭，大吉大利。
《象辞》说：幸福家庭，大吉大利，因为六四阴爻居于九五阳爻之下，像家人和顺而各守其职。

北宋易学家邵雍解
吉：得此爻者，时运正佳，贵人提拔，孤寡见亲。做官的仕途顺利，升迁有望。

台湾国学大儒傅佩荣解
时运：发财保家，正当好运。
财运：利市三倍，其富可知。
家宅：富豪之家。
身体：过于肥胖，减之即愈。

六四变卦

  六四爻动变得周易第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。

九四爻的哲学含义

家人卦第四爻，爻辞：六四；富家，大吉。爻辞释义
本爻辞的意思是：增富其家，大吉大利。
从卦象上看，六四这一爻属于阴爻居柔位，并且已经进入上卦，身份不仅是一位贤妻，更是一位良母了。六四是上卦的初爻，又与九五君爻成正比，巽为顺，表征是柔顺正德的良母协助中正刚严的父亲精心治理家中经济财务。家财富足，是主妇善于理财的结果。另外也表示人丁兴旺，这也是良母抚育的结果。
《象》中这样解释本爻：“富家大吉”，顺在位也。这里指出：六四之所以“能够增富其家，大吉大利”，是由于它柔顺的本性决定的。
六四：富家，大吉。象曰：富家大吉，顺在位也。
经文意思是：家庭富裕，大吉大利。
象辞意思是：家庭富裕大吉大利，是因为六四爻柔顺而得位。
六四爻处于上卦巽卦的最下爻，巽含有“近利市三倍”的意思，所以六四会使家庭很富裕。按现在的话来说就是六四有致富的本事。一个家庭是否幸福，物质条件是不可缺少的，富裕是家庭幸福的基础，所以爻辞中说“大吉”。

六四：富家，大吉。
《象传》曰；富家大吉，顺在位也。
《离》《巽》二卦，为二女，皆自《坤》生，《坤》为富，为财，又为户，有“富家”之象。六四以阴居阴，处上卦之首，与初相应，初曰“闲有家”，盖保家有法，克勤克勤，日积月累，‘至四面俨成富家也，故曰“富家，大吉”。《象传》曰“顺在位也”，二四皆为卦主。二爻“在中馈”，中馈掌烹饪，《离》之位也；四曰“顺在位”，顺，《巽》之位也。盖妇以顺从其夫，得以致富，自能不失其职位也。
【占】　问时运：目下正当盛运，已富者克保其家，未富者即发其财，大吉之象。
○　问战征：国富兵强，粮饷充足，可进可退，吉无不利。
○　问营商：“利市三倍”，立致富饶，吉可知也。
○　问功名：官与财多相反，必须破财，乃可成名。
○　问家宅：必是巨室阀阅之家，大吉。
○　问讼事：财可通神，事无不了。
○　问疾病：必是身体肥胖，膏梁过度所致，药之即愈。
○　问六甲：生女。
【例】　近来余与友人谋创一业，占问成败吉凶如何，筮得《家人》之《同人》。
断曰：我与友人谋事，则内卦《离》属我，外卦《巽》属友，《离》《巽》方位相同，可知我与友意气相合；二四为内外卦主，可知我与友，亦各主一职，合以成事。今占得六四，四居《巽》位，《巽》为商，为利，取象于“巽，近利市三倍”，利得三倍，即可致富。此商家中大吉象也，故爻辞曰“富家，大吉”。
得此占辞，决计立业，果得吉利。

Line-4
Legge: The fourth line, magnetic, shows its subject enriching the family. There will be great good fortune.
Wilhelm/Baynes: She is the treasure of the house. Great good fortune.
Blofeld: A well-to-do household -- great good fortune!
Liu: One makes the family prosperous. Great good fortune.
Ritsema/Karcher: Affluence Dwelling, the great significant.
Shaughnessy: A wealthy family; greatly auspicious.
Cleary (1): A rich home is very fortunate.
Wu: This is a wealthy family with great auspiciousness.
COMMENTARY
Confucius/Legge: This is due to her docility and because she is in her correct place. Wilhelm/Baynes: For she is devoted and in her place. Blofeld: This good fortune is indicated by the position of the line which symbolizes cheerful acceptance. Ritsema/Karcher: Yielding located-in the situation indeed.
Cleary (2): Docilely occupying its position. Wu: Because its position is well taken.
Legge: Line four is magnetic and in her proper place. The wife is again suggested to us, and despite her confinement to the internal affairs of the household, she can do much to enrich the family. Yu Yen (Yuan Dynasty) observes that the riches of a family are not to be sought in its wealth, but in the affection and harmony of its members. Where these prevail the family is not likely to be poor, and whatever it has will be well preserved.
NOTES AND PARAPHRASES
Siu: The woman of the family balances the income and expenditures, enriching the well-being and peace of the family. The faithful steward performs the same service for public welfare.
Wing: Attention to details pertaining to the economy of the situation brings good-fortune. Any attempts to further the well-being of others in a modest and humble way will be successful.

Editor: This line restates the message of the Judgment. Psychologically speaking, it re-affirms the idea that emotional energy under control and in its proper place is a great source of personal power. This is an image of the ideal role of the ego in relation to the Work. Control of the emotions is a very important element of self-control in general. Often the concept of self-control conjures up the image of an emotionless, dry, rigid way of life. If a person is in complete control of his emotions, however, he can call forth any emotion he desires and is free to enhance it as he wills. Rather than be controlled by emotions such as love, yearning, or awe, he can control them. One can evoke these emotions and blend them together, painting every aspect of life with a rich palette of feelings. Control of the emotions can thus lead a person to experience a richer blend of feelings in his daily life than the average person generally experiences.
Aryeh Kaplan -- Jewish Meditation
A. Our emotions must serve us, not rule us.
B. The whole is enriched by the rectitude of one of its parts.

周易第三十七卦九五爻详解详解
九五爻辞
九五。王假有家，勿恤，吉。
象曰：王假有家，交相爱也。
白话文解释
九五：君王到家庙祭祀祖先，不要忧虑，祖先福佑家人，凡事吉利。
《象辞》说：君王到臣民之家，说明君臣交相爱护。

北宋易学家邵雍解
吉：得此爻者，营谋得利，会得到贵人的提携。做官的显贵，进取有望。

台湾国学大儒傅佩荣解
时运：人心感通，自然吉祥。
财运：奉公营商，利润可保。
家宅：高门大宅；嫁入豪门。
身体：肝火过旺，调养心气。

九五变卦

  九五爻动变得周易第22卦：山火贲。这个卦是异卦（下离上艮）相叠。离为火为明；艮为山为止。文明而有节制。贲卦论述文与质的关系，以质为主，以文调节。贲，文饰、修饰。

九五爻的哲学含义

家人卦第五爻，爻辞：九五：王假有家，勿恤，吉。爻辞释义
王：君王。假：为“格”、“至”。有：为“于”。
本爻辞的意思是：君王到了家里，不必担心，吉祥。
从卦象上看，九五一爻是阳爻居阳位，处于君主之位。这里指一家之主的父亲。父亲应该象家里的领导一样，带动感染每个人的行为，并遵循人人受益原则去分配家庭的事务，通过自己的人格力量，使家人敬爱自己，鼓励家中每一个人发挥他的长处。
《象》中这样分析本爻：“王假有家”，交相爱也。这里指出：作为一家之主的父亲关键是要能使全家人和睦相处，感情融洽，相亲相爱。
九五：王假有家，勿恤吉。
象曰：王假有家，交相爱也。
经文意思是:君王治国就像治家一样，不要忧愁，吉祥。
象辞意思是:君王治国如治家，是让人们都像一家人一样相亲相爱。 
九王为君王之位，在家人卦中，君王的家庭在哪里呢？不在宫中，君王的家庭就是国家。君王让天下人都像一^家人一^样相亲相爱，于是天下人民紧密地团结在一起，国家才能安定，这就是各个民族大统一的思想。古代的天子是所有诸侯国的总盟主，所以天子必须要宣扬大统一的思想。并且不单是从思想上进行宣传，而且通过联姻的关系促成大统一的格局。比如纣王的父亲见西周强盛了，便把自己的同
宗妹妹嫁给了周文王的父亲。

九五：王假有家，勿恤，吉。
《象传》曰：王假有家，交相爱也。
九五王位，王者以天下为一家，故推极言之。“假”与格同，谓感格也。五爻刚健中正，位居至尊，与六四相比，与六二相应，四以顺在位，二以顺相从，顺则情性相通，缠绵固结，交相爱悦，假之所由来也。一家之中，父子兄弟夫妇，情意如一，王者家大人众，推之天下，无不各长其长，各幼其幼，所谓“王假有家”，假之至矣。“勿恤，吉”者，谓王者感化之神，勿用忧恤，而自无不吉也。盖初爻曰“闲有家”，以法度闲之，为家道之始；至五曰“王假有家”，假即假其闲家之善。王有家，是化家为国，化国为天下，为王者之家，家道之终也。一说假，大也。取“假哉天命”，谓大哉天命之义。“王假有家”，谓王者大，居正，故曰《大有》家。较四之富家而更进矣，其说亦通。
【占】　问时运：运来福至，人心自然感通，何忧不吉？
○　问战征：王者之师，所向无敌。吉。
○　问营商：想此商业，必是奉公谋办，或是贡献品物，为王家之业也，吉。
○　问功名：恰如渭水付岩，有梦卜感通之象，吉。
○　问家宅：此宅想是公卿巨邸，吉。
○　问疾病：人身以心为君，五居《巽》木，必是肝木太强生风，心火生热。药宜熄火定风，使心气开通，可勿忧也。吉。
○　问婚姻：有选入宫闱之象。
○　问六甲：生女。
【例】　友人某来，请占气运，筮得《家人》之《贲》。
断曰：人生作事，全凭气运，运苟不佳，不特事多掣肘，即一家中，父子兄弟夫妇，亦不见信，如苏秦不第归来，嫂不下机，妻不执炊是也。气运一通，不特下民信服，且有梦通良弼，卜兆非熊，忽来王朝之征聘者，是皆运为之也。今占得五爻，五居尊位，故称“王”，“假”，格也，“勿恤”，勿忧也。知足下大运当盛，才志亦强，一年半载中，必有使命下颁，就家起用。五与二相应，二曰“中馈”，馈食也，祭也，或为祠官主祭祀，或奉公采办粮饷，不须忧恤，自能得吉。足下可拭目待之！

Line-5
Legge: The fifth line, dynamic, shows the influence of the king extending to his
family. There need be no anxiety -- there will be good fortune.
Wilhelm/Baynes: As a king he approaches his family. Fear not. Good fortune.
Blofeld: The King draws near to his family (i.e. the nation) -- no cause for worry; good fortune!
Liu: The King extends his love to the family (country) without worry. Good fortune.
Ritsema/Karcher: The king imagines possessing a Dwelling. Beings: care significant.
Shaughnessy: The king approaches his family; do not pity; going is auspicious.
Cleary (1): The king comes to have a home; no worry – it is fortunate.
Cleary (2): The king has a great home. Do not worry; it is auspicious.
Wu: The king succeeds in making the nation like a family. It is auspicious, without worries.

COMMENTARY
Confucius/Legge: The relationship between them is that of mutual love.
Wilhelm/Baynes: They associate with one another in love. Blofeld: This means that the ruler and his people meet together with love in their hearts. [This may be interpreted to mean that we enjoy the affection of our superiors or bestow affection on our juniors and those in our charge.] Ritsema/Karcher: Mingling mutual affection indeed. Cleary (2): With communication and mutual love. Wu: Because the people love and respect one another.
Legge: The subject of the dynamic fifth line appears as the king. This may be the husband spoken of as also a king, or the real king whose merit is revealed first in his family. The central place here tempers the display of strength and power. The mention of "mutual love" is unusual in Chinese writings, and must be considered remarkable here. "The husband," says Ch'eng-tzu, "loves his helpmate in the house; the wife loves him who is the pattern for the family."
NOTES AND PARAPHRASES
Siu: The father is not feared by the family. Like a richly endowed king, he governs through mutual affection and tempers the display of his powers.
Wing: A magnanimous and loving relationship exists between the leader and his followers. There is no reason to fear openness in these kinds of relationships. Good fortune comes through a beneficial influence.
Editor: This line can be problematic and is occasionally received under less than lucid circumstances. The "influence of the king" can be interpreted psychologically as the action of the Self in the inner dimensions and hence a reassurance that things are going as they should, even if they don't appear that way to our limited viewpoint in Spacetime. God is bound to act, to pour Himself into thee as soon as He shall find thee ready.
Meister Eckhart
A. A superior element influences subordinate elements for the overall benefit of the whole.
B. Relax, don't worry -- "Someone up there likes you."
C. Proper influence comes from affectionate regard, not tyranny.
D. Nourish your inner harmony -- attend to your legitimate needs.

周易第三十七卦上九爻详解详解
上九爻辞
上九。有孚威如，终吉。
象曰：威如之吉，反身之谓也。
白话文解释
上九：君上掌握杀罚之权，威风凛凛，权柄不移，终归吉利。
《象辞》说：上九爻辞讲杀罚立威，终归吉利，因为君上能够内省己身，外树威望。

北宋易学家邵雍解
吉：得此爻者，营谋称意，女命更好。做官的位高权重，读书人进取成名。

台湾国学大儒傅佩荣解
时运：万物皆吉，好运将尽。
财运：商道之正，有利有名。
家宅：一乡之望；两姓和睦。
身体：运动健身。

上九变卦

  上九爻动变得周易第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。

上九爻的哲学含义

家人卦第六爻，爻辞：上九：有孚，威如，终吉。爻辞释义
有孚：有诚信。威如：有威严的样子。
本爻辞的意思是：如果自己能够诚实有信，树立起威信，结果一定会获得吉祥。
从卦象上看，九爻居于家人卦最上层，可以总结全卦的主旨。治家不仅要宽严有度，而且要威而有信。
《象》中分析此爻道：威如之吉，反身之谓也。这里指出：之所以建立尊严和威信能够获得吉祥，是因为这种尊严和威信是通过严格要求自己得到的，而不是通过其他方式。
占得此爻者，如果你是一位父亲，你必须严格要求自己，并坚持原则，才会得到大家的尊重。不论是家庭里的家长，还是单位的领导，都要经常进行自我反省，严于律己，要求别人不要犯的错误自己就不要犯，要求别人做到的事自己也要做到，这样才能保持威望。
上九：有孚威如，终吉。
象曰：威如之吉，反身之谓也。
经文意思是：有诚信有威望，最终吉祥。
象舌羊息思是：有威望的吉祥，说的便是能反身自律。 
上九是家庭中位置最高的人物，就相当于国家的太上皇，民间家庭的老太爷。这些老人受到下面家庭成员的普遍尊重。所以上九必须不负众望，要有诚信有威望。按现在的话来说就是要老而有德。中国历来尊重老年人，可是如果老人无德，便会失去应有的尊重了。

上九：有孚，威如，终吉。
《象传》曰：威如之吉，反身之谓也。
上九居《巽》位之极，《巽》二阳一阴，上得乾气，《乾》为信，故“有孚”。《乾》又为威，故“威如”，且《巽》风善入，有威孚之义。离火可畏，有威严之象。合上下两体以成其爻，示人可因象以求义也。上与三应，三之“嘻嘻”，和而失节；上之“有孚”，则和顺而能感人也。三之“嗃嗃”，严近于厉；上之“威如”，则严正而若可望也。盖上为卦之终，教家之道，亦至上而成，故“终吉”。夫所谓正家者，其道不自家始也，家之本在身，先正其身，而家无不齐矣。君子不言而信，不怒而威，亦以诚之道感通之耳。《象传》曰“反身”，即《大学》所谓齐其家，在修其身之旨也。
【占】　问时运：得人信服，得人敬畏，事无不成，往无不利，可行于近，亦可行于远，万事皆吉。十年好运，过此而终。
○　问战征：行车之道，有信则人不我欺，有威则人不我狎，赏罚无私，号令必行，王者之师也，故吉。
○　问营商：有信则万金可托，有威则百务皆修，商道之正也。
○　问功名：上爻处极位之地，必是身居上位，信义早孚，威望素著之大人也。
○　问家宅：此宅地位必高，为一乡之望也。吉。
○　问婚姻：两姓允从，吉。
○　问六甲：生女。
【例】　明治二十年，占某贵显气运，筮得《家人》之《既济》。
断曰：爻居上位，适合贵显之象。爻辞曰“孚”，曰“威”，知威孚遍通夫上下，威望夙著于朝廷，所谓不言而信，不怒而威，为能得夫君子之道也，吉何如也！《彖传》曰“正家而天下定”，贵显有焉。《象》曰“反身之谓”，国之本在家，家之本在身，贵显必能身修而家齐也。气运之吉，不言可知。

Line-6
Legge: The sixth line, dynamic, shows its subject possessed of sincerity and arrayed in majesty. In the end there will be good fortune.
Wilhelm/Baynes: His work commands respect. In the end good fortune comes.
Blofeld: His sincerity (and/or confidence) is such as to make him appear aweinspiring -- good fortune in the end!
Liu: Sincerity and dignity bring good fortune.
Ritsema/Karcher: Possessing conformity, impressing thus. Completing significant.
Shaughnessy: There is a return stooped-like; in the end auspicious.
Cleary (1): There is trustworthiness, dignified; it turns out well.
Cleary (2): There is truthfulness, which is impressive. The end is auspicious.
Wu: He is confident in his dignity and will have good fortune in the end.
COMMENTARY
Confucius/Legge: This is the result of the recovery of the true character.
Wilhelm/Baynes: This indicates that one makes demands first of all upon oneself. Blofeld: He will enjoy good fortune because he subjects himself frequently to self-examination. Ritsema/Karcher: Reversing individuality's designating indeed. Cleary (2): What is auspicious about his impressiveness is that it calls for personal transformation. Wu: He often examines his own conduct.
Legge: Line six is also dynamic, and being in a magnetic place, he might degenerate into stern severity. But he is sincere and complete in himself. His majesty is not artificial: his character is remolded and perfected, hence his action will only lead to good fortune. The words of Mencius are aptly quoted in illustration of the lesson: "If a man himself does not walk in the right path, it will not be walked in even by his wife and children."
NOTES AND PARAPHRASES
Siu: It is the father's character which eventually determines order and unity in the family. He should be sincere and majestic.

Wing: Your character and its development will be enhanced. Your sense of responsibility toward yourself and others brings good fortune and success. You will be recognized and respected for your insights and virtuous works.
Editor: The concept rendered as "sincerity" in English is extremely important in Chinese thought, with connotations which transcend our ordinary definition of the word. Wing-Tsit Chan defines it: "This word means not only sincerity in the narrow sense, but also honesty, absence of fault, seriousness, being true to one's true self, being true to the nature of being, actuality, realness." The line can imply a compliment for good work, saying, in effect, that your attitude is in accordance with that which promotes integration and harmony in the family of the psyche. When the Way of Heaven [or principle] and the nature of man [or desires] function separately, there cannot be sincerity. When there is a difference between the knowledge obtained by following the Way of Heaven and that obtained by following the nature of man, there cannot be perfect enlightenment. What is meant by enlightenment resulting from sincerity is that in which there is no distinction between the Way of Heaven as being great and the nature of man as being small.
Chang Tsai -- Enlightenment Resulting from Sincerity
A. Your heart and mind are in the right place.
B. The Self attains its purpose.
C. Self-discipline is the parent of self-respect.
February 12, 2001, 4/25/06