Hexagram 58 · 兑为泽

兑卦原文
兑。亨，利，贞。

象曰：丽泽，兑。君子以朋友讲习。

白话文解释
兑卦：亨通。吉利的贞卜。
《象辞》说：本卦为两兑相叠，兑为泽，两泽相连，两水交流是兑卦的卦象。君子观此卦象，从而广交朋友，讲习探索，推广见闻。
《断易天机》解
兑卦兑上兑下，为兑宫本位卦。兑为喜悦、取悦，又为泽，泽中之水可以滋润万物，所占的人会很吉利。

北宋易学家邵雍解
泽润万物，双重喜悦；和乐群伦，确守正道。
得此卦者，多喜庆之事，人情和合，但应坚守正道，否则犯灾。

台湾国学大儒傅佩荣解
时运：朋友支持，好好珍惜。
财运：有人扶助，获利不难。
家宅：友朋同住；因友成亲。
身体：熟医可治。

传统解卦
这个卦是同卦（下泽上泽）相叠。泽为水。两泽相连，两水交流，上下相和，团结一致，朋友相助，欢欣喜悦。兑为悦也。同秉刚健之德，外抱柔和之姿，坚行正道，导民向上。
大象：两泽相依，更得泽中映月，美景良辰，令人怡悦。
运势：悲喜交集，有誉有讥，守正道，诸事尚可称意。
事业：由于善长人际关系，能团结他人，获得援助。因此，各项事业都十分顺利。只要本人坚持中正之道，动机纯正，是非分明，以诚心与人和悦，前途光明。
经商：很有利，可以取得多种渠道的支持。但在顺利时切莫忘记谨慎小心的原则，尤其警惕上小人的当。
求名：只要自己目的纯正，并有真才实学，一定可以受到多方面的热情帮助和资助，达到目的。
婚恋：彼此满意，成功的可能性很大。但千万不要过于坚持己见。
决策：为人聪颖，性格开朗，头脑灵活，心地善良，热心为公众服务，富有组织才能。因此，可以比较顺利地走上领导岗位。但一定要坚持中正原则，秉公办事，不得诌媚讨好上级，更不可欺压民众。永远保持谦虚品德，尤其不可过分自信，否则很容易为坏人包围。

58　高岛易断-兑为泽(䷹)
卦体一阴出于二阳之上，二阳在下，上承一阴，象如泽之蓄水。泽以润生万物，犹《兑》以悦服万民，其义相同，此卦所以取象于兑为泽也。
兑：亨，利贞。
▲　甲骨文兑
《兑》本《乾》体，《坤》三动来入《乾》，成《兑》，《兑》之“亨，利贞”，即《乾》之德也。《乾》之四德配四时，《兑》主秋，在夏冬之间，得兼三德，独不及元，故曰“兑亨，利贞”。
《彖传》曰：兑，说也。刚中而柔外，说以利贞，是以顺乎天而应乎人。说以先民，民忘其劳，说以犯难，民忘其死，说之大，民劝矣哉！
《序卦传》曰：“巽者，入也。入而后能悦之，故受之以兑。兑者，悦也。”卦体以二五为中，以三上为外，以九为刚，以六为柔。《兑》二五皆九，故曰“刚中”，三上皆六，故曰“柔外”，合之谓：刚中而柔外”。“利贞”者，刚中之德，诚于中也；“悦”者，柔顺之象，形于外也，故曰“悦以利贞”。卦以《坤》交《乾》，乾为天，亦为人，刚者天德，悦者人心，故曰“顺乎天而应乎人”。孔子论政，曰先之劳之，谓为政者当先以悦豫抚民，而后使民任劳，而民不辞其苦，使民犯难，而民不顾其身，是可逸可劳，可生可死，民皆相悦于无言，而莫知其故，悦之道于是为大。“劝矣哉”，谓民之已悦者固悦，即未悦者亦将闻风而悦服矣，为能使民之咸相劝勉也。
以此卦拟人事，《说卦传》曰，“兑，正秋也，万物之所悦也”，故曰“悦言乎兑”。盖时至秋而成熟，而人得其食用，喜其丰盈，斯百事亨通，人心自然欢悦矣，故《传》曰“兑，悦也”。《兑》为口舌，是笑言之出于口也；《兑》为辅类，是欢容之见于面也。《兑》属柔，是谓“柔外”，世之好饰外貌者，往往以容悦为工，其品愈卑，其心愈伪，胁肩谄笑，无所不为，只各求悦，而不知悦在“利贞”也，只知媚人，而不知悦在顺天也。何也？以其无刚中之德也。《兑》之刚中在二五，故能“刚中而柔外”，“刚中”即“利贞”也。二五之爻，皆曰“孚”，“孚”者，孚于刚中耳。得其孚则事事皆亨，即人人皆悦，无劳可也，有劳而人亦不辞；无难可也，有难而人亦不惧。道在有以先之也，惟其先之，乃即所以劝之；有其劝之，乃即所以悦之。劝因悦，不劝亦悦，而人皆欣欣然有喜色矣，是人事之至顺也，亦顺天而已矣。
以此卦拟国家，《兑》《大象》为“丽泽”，“丽”，犹连也，是上下皆泽。上以泽敷下，下以泽感上，感斯悦矣。然一以柔顺抚民，有恩无威，民必悦而不惧，一以刚严御民，有威无恩，民必畏而不悦，是未足为利，亦未足为贞也，悦亦安可恃乎？兑之所以能悦者，在二五之刚得其中耳。二五之刚，主于中，三上之柔，施于外，谓之“刚中而柔外”。悦以柔，悦以刚，实悦以“利贞”也。上《兑》之悦，象取顺天，下《兑》之悦，象取应人，天德好刚，人心喜柔，顺天而天弗违，应人而人咸格，是所谓“顺乎天而应乎人”也。如是而悦以先民，民有任劳而不觉；悦以犯难，民有视死而如归。所谓以佚道使民，虽劳不怨，以生道杀民，虽死不怨杀者是也。是以未当求民之悦，而民自中心而诚悦。忘劳忘死，悦之至也，故悦道之大，在使其民自劝。《传》不曰“劝民”，而曰“民劝”，是不期其劝而自劝，其欢欣鼓舞之情，可从两忘字中，想象得之矣。上古之世，君臣之间，欢然莫逆，理之所是，则相与顺从，不以为悦，理之所非，则更相献替，不以为睽，如盐梅之相和，如水火之相济，此悦而正者也，即悦之大者也。六爻言《兑》，各分刚柔：四刚皆君子，二柔皆小人，“和兑”“孚兑”得其吉矣；“有喜”“有厉”，当其位矣。三“来兑”，来必多凶；六“引兑”，引亦未光。国家当此，宜抑柔进刚，斯悦得其道焉。
通观此卦，此卦次《巽》，《巽》者二阳在上，一阴入下，故阳顺而下来；《兑》者二阳在下，一阴出上，故阳悦而上往，与《巽》相反。于方位，《兑》者，西也，利美而和，其气为金，从革而新，其决断快利，其音响铿锵，故其德为悦。于四时，《巽》木，春也，《离》火，夏也，《兑》金，秋也，天以三时生物，木气发生，金气收敛，《巽》《兑》相反，而适以相成，中皆互《离》，三时相因，生克自然之运也。大抵兑悦之情，在和顺，而兑悦之气，主肃杀，和顺者柔也，肃杀者刚也。故以柔为悦，其弊必流于谄谀，以刚为悦，其德乃在于“利贞”。卦内初、二、四、五皆刚爻，得其正也；三上皆柔爻，失其正矣。初之“和兑”，得《彖》之“利”；二之“孚兑”，得《彖》之“贞”；四之“喜”，喜即在于利也；五之“厉”，厉即取其贞也；至三之“来兑”，悦以要结以来，故有凶；上之“引兑”，牵连而引，故“未光”。是《传》特著其德，曰刚中柔外，示其用，曰“顺天应人”，极其效，曰“民忘其劳”，“民忘其死”，而所以致其悦者，其道在先，其功在劝，其义则愈推而愈大。
《大象》曰：丽泽，兑，君子以朋友讲习。
“丽”者，连也，“丽泽”，谓两泽相丽，是互相滋益也。朋友者，以互相讲习为益，故象朋友；《兑》为口，故象讲习。《论语》首章，以“学而时习’为悦，以有朋远来为乐，是悦乐之要，莫大于“朋友讲习”，此君子所以取其象于《兑》也。四爻曰“商兑”，商者，相与讲论之义，其象亦取之丽泽。
【占】　问时运：运途平平，能得众心，自然获吉，惟逢三六之年，不利。
○　问营商：得人扶助，可以获利。
○　问功名：赖朋友之力可成。
○　问战征：屯兵陂泽之地，宜于两后营相约进攻，可以获胜。
○　问婚姻：必是朋友旧好。
○　问家宅：宅临泽水，宜与朋友同居。
○　问疾病：宜延相熟医师并诊，方可全愈。
○　问讼事：宜请朋友公评，不必涉讼。
○　问六甲：生女。

Judgment
Legge: Joy intimates that under its conditions there will be progress and attainment, but it will be advantageous to be firm and correct.
Wilhelm/Baynes: The Joyous. Success. Perseverance is favorable.
Blofeld: Joy -- success! Persistence in a righteous course brings reward.
Liu: Joyousness. Success. Continuance is favorable.
Ritsema/Karcher: Open, Growing. Harvesting Trial. [This hexagram describes your situation in terms of interaction and exchange. It emphasizes that stimulating things through cheering and persuasive speech, the action of Open, is the adequate way to handle it. To be in accord with the time, you are told to: stimulate!]
Shaughnessy: Usurpation: Receipt; a little beneficial to determine.
Cleary (1): Joy is developmental, beneficial if correct. [This hexagram represents joy in practicing the Tao. Having one’s will in the Tao is finding joy in the Tao; when one delights in the Tao, then one can practice the Tao. This is why Joy is developmental.]
Cleary (2): Delight comes through, beneficial if correct.
Wu: Joy indicates pervasiveness. It is advantageous to be persevering.
The Image
Legge: Two images of the waters of a marsh, one over the other, form Joy. The superior man, in accordance with this, encourages the conversation of friends and the stimulus of their common practice.
Wilhelm/Baynes: Lakes resting one on the other: the image of The Joyous. Thus the superior man joins with his friends for discussion and practice.

Blofeld: This hexagram symbolizes two bodies of water conjoined. The Superior Man joins his friends in discussions and in practicing the various arts and virtues.
Liu: The beautiful lakes symbolize Joyousness. The superior man joins his fellows for teaching and study.
Ritsema/Karcher: Congregating marshes. Open. A chun tzu uses partnering friends to explicate repeating.
Cleary (1): Joined lakes are joyful. Thus do superior people explain and practice with companions. [As water provides moisture for myriad beings, joy develops myriad beings; joyful within and without, reaching the outer from within, communicating with the inner from without, inside and outside are conjoined, without separation between them – therefore it is called joy.]
Cleary (2): ... Thus do developed people study and practice with companions.
Wu: One marsh is adjacent to another; this is Joy. Thus the jun zi discusses and exchanges ideas with friends.
COMMENTARY
Confucius/Legge: Joy has the meaning of Pleased Satisfaction. We have the dynamic lines in the center and the magnetic lines on the outer edge of the two trigrams, indicating that in pleasure what is most advantageous is the maintenance of firm correctness. Through this there will be found an accordance with the will of heaven, and a correspondence with the feelings of men. When such pleasure goes before the people, and leads them on, they forget their toils; when it animates them in encountering difficulties, they forget the risk of death. How great is the power of this Pleased Satisfaction, stimulating in such a way the people!
Legge: The feeling of pleasure is the subject of this hexagram, which is made up of the doubled trigram of Cheerfulness, or Pleased Satisfaction. The progress and attainment of the figure are due to the one magnetic line surmounting each trigram and supported by the two dynamic lines. The idea is that of mildness which is energized by a double portion of strength. The pleasure which leads the people to endure toil and risk death is the effect of the instructive example of their ruler. Fu Fan-hsien paraphrases this portion of the text as: "When the sage with this precedes them, he can make them endure toil without any wish to decline it, and go with him into difficulty and danger without their having any fear."
Anthony: This hexagram speaks, on the one hand, of that on which true joy depends, and on the other, of joy as desire, which leads to conflict. The essence of true joy is inner stability. Being firmly devoted to our path, we do not waver. When we think of the soft and comfortable path, on the other hand, self-conflict begins. Therefore, getting this hexagram indicates that we may be wavering or irresolute.

NOTES AND PARAPHRASES
Judgment: A cheerful attitude serves the will. The Superior Man shares his thoughts and feelings. [Or, psychologically interpreted: observes, weighs and integrates his thoughts with his feelings.] The title of this hexagram denotes joyousness and pleasure, and most people regard it as a good omen when they receive it. Yet, an analysis of the lines indicates that only the first two are particularly favorable, and the hexagram itself seldom seems to refer to anything remotely resembling “Joy” in a typical oracle consultation. The lessons to be learned from the figure are the differences between self-indulgence and maintaining emotional stability in one's conduct of the Work, which always demands a firm control over one’s affects. To receive this hexagram without changing lines requires the querent's
careful discrimination -- it can mean simply: "Oh happy day!" Or, it can suggest that you examine an inclination toward lack of control in the situation at hand. The oracle is capable of brutal sarcasm when your query warrants it, so don't be too quick to accept the shallow meaning of Joy – as often as not, Self-indulgence is the more appropriate title. In light frivolity, the center is lost; in hasty action, self-mastery is lost.
Lao Tse The Image depicts an open interchange among “friends.” Intrapsychically, this suggests the normal give and take between thoughts and feelings for the purpose of reaching integration. The symbol of “two bodies of water conjoined” (Blofeld) might refer to the adjacent dimensions of thought and emotion within the psyche. When feelings are not in harmony with intellectual differentiation (a common phenomenon), give and take (“discussion and practice”), is essential to effect integration: i.e., harmony, or “joy.” "Practice" suggests cycles of time, and the notion that perfection is still to be achieved. Shaughnessy’s seemingly anomalous title of Usurpation for this hexagram offers some subtle insights into the symbolism here. Emotions, feelings, affects, are often portrayed as daemonic forces which “usurp” ego consciousness and indulge themselves in the “joy” of expressing whatever they happen to represent in the psyche. This is often what is implied when receiving this hexagram. Each of us is equipped with a psychic disposition that limits our freedom in high degree and makes it practically illusory. Not only is "freedom of the will" an incalculable problem philosophically, it is also a misnomer in the practical sense, for we seldom find anybody who is not influenced and indeed dominated by desires, habits, impulses, prejudices, resentments, and by every conceivable kind of complex. All these natural facts function exactly like an Olympus full of deities who want to be propitiated, served, feared and worshipped, not only by the individual owner of this assorted pantheon, but by everybody in his vicinity.
Jung -- Psychology and Religion

Cleary’s Taoist commentary: “As water provides moisture for myriad beings, etc.,” supports this interpretation. Water symbolizes the emotional realm, and the “myriad beings” dwelling therein are emotional entities: creatures like untamed animals, which are never happier than when running free. To them it’s Joy; to the executive function in the psyche, it’s Self-indulgence. Usurpation has taken place.

兑上缺。即兑卦表示二阳爻在下，一阴爻在上，上虚下实、上小下大，上有缺损，向上发展的趋势，二阳爻如湖泽坚硬之底，阴爻为坎半水之象，因为阴少，故而表示浅水。
阳爻如湖泽底岸，将水色围起来，只留一上下发展的环境，使积水成沼泽。有制约功能。所以兑卦正象为泽，表示有向上、向左发展趋势的事物。外柔内刚、外虚内实的事物。
故有吸收功能，容易与周围事物信息沟通。兑卦卦德为悦也。表示一阴小人无力，为众君子所支持，所以有喜悦之感。兑又为秋，正是秋收季节，故有喜悦之意。乾为头，乾卦上缺，为向天开口之状，有仰天大笑之象。

兑为和气：和睦相处，必然喜悦。
兑为恩惠：滋润万物，恩惠遍布。
兑为谈笑：喜悦高兴，必有笑意。
兑为滋润：泽处湿润。
兑为温柔：“兑为少女”，即温柔之女性。
兑为常势：泽水平静，有稳定性。
兑为现出（看见）：兑有向外发展之意，故可见。
兑为附决（脱离）：附，丽也。决，离也。秋收时间，万物成熟，槁捍折断，依附于枝基上的果实，也随之脱落了。
兑为诱惑：可爱、柔和、艳丽而能说，则有诱惑之象。
兑为鲜艳：泽气甘露能使万物有光泽。
兑为毁折：兑有缺象。
兑为潜伏：沼泽能陷物而不能自拔。
兑为其他象意：欢快、欢庆、趣味、娱乐、呼应、亲密、交流、雄辩、讲演、服从、告知、仰视、魅力、软弱、议论、吵闹、嬉笑怒骂、言谈话语、喜爱、欲求、不足、不便、叹息、商量、叫卖、口舌、信件、脱落、脱离、毁谤、破损、淫荡、顺利、聚集、片面、等待、含蓄、说明、伪善、狭小。
兑为辅颊（虞翻注:“耳目之间称辅颊。”），为巧妙，为讲习，为少小，为隐秘，为通畅，为少知，为契约，为鲁莽，为井，为兵戎。

从人物类象而言：少小的女孩、可爱的女孩，欢乐性职业，破坏建职业。可爱的女性（少女、小妹、妻妾）、说唱有关的女性（巫师、巫婆、巫女、歌女）、与口有关的职业的人（讲师、教授、演讲者、解说员、翻译、律师、相声演员、推销员等）、秘书、娼妓、非处女、性魅力者、亲朋好友、和蔼可亲的人、耍娇的人、小人、外科、牙科医生、食品工人、饭店职工、金属加工厂工人、法律工作者、副手（二把手）、媒人（媒婆）、邻居、垃圾工、传达室工作人员、服务员、音乐类艺术工作者（歌唱家、钢琴家、音乐家、杂技演员、娱乐场工作人员）、小丑、金融界人物、失败者、破坏者、罪恶的人（罪犯等）；快乐的、悲哀的、有目的的、有魅力的、伪善的人等。
从身体类象而言：耳朵、口腔部位（口、舌、牙齿）、颊骨、口角、咽喉、肺、气管、痰涎、右肋、右肩臂、肛门。
从动物类象而言：鸡、小燕子、羊、豹、猿猴、水鸟、兔子、小动物、沼泽动物（鹭鸶等）。
从器物类象而言：饮食用具（盘子、碟子、烟灰缸、酒杯、饮料杯）、食品（酒水、小饼干、蛋挞等）金属币、金刃等带尖金属用具（刀剑、剪子、刀斧）、玩具、冷藏车、瓶子、罐子、破损物、欠缺物、修理品、无头物、金银铜铁锡等金属、铜线、废物、乐器（喇叭、笛子、口琴、箫管）、带口的器物、石榴、胡桃、垃圾箱、灌木、湿草。
从场所类象而言：沼泽地、泽潭、峡谷、凹地、浅沟、潮地、湖、池沼、井口、溜冰场、游乐园、会议厅、音乐厅、饮食店、饭店、饭馆、门口、路口、垃圾站、废墟、旧屋宅、工地、聚会场所、洞穴、巢穴、山洞、山口、演说厅、工会、公关部、交谊所、井。可爱可亲的、有吸引力的、有欲望的、高兴的、有声有色的、凹的、破的、坏的、废旧的、便宜的、短缺的、不足的、吃的、小的、矮的、碎的、紧密的、密集的、有趣的、淋湿的、笑、装饰的、人口的、与性有关的、金属的、柔小的(上柔下刚、表面软、里边硬的)、向上、向外、向前、向左发展的、丢掉的、聚集的、口头的、公共的、玩耍的、狭小的。
从天象类象而言：小雨、潮湿天气、气压低、毛毛雨（云雨要下）、短期气象情况、新月、星星、露水。
从时间类象而言：秋分（阴历八月中秋前后）。下午五至七时，共两小时。每月初八前后。
从方位类象而言：正西（后天八卦），东南（先天八卦）。
从数字类象而言：二、四、九、七。
从干支类象而言：十干为庚、辛，十二支为酉，五行为金，纳甲为丁。
从味道类象而言：辛、辣。
从色彩类象而言：白。
从疾病类象而言：口腔内疾病（口、齿、舌、咽、喉等）、咳嗽、痰喘、胸痞、胸部疾病、食欲不好、膀胱、尿道口、肛门疾病、性病、血压低、贫血、外伤、手术等金属刃具致伤、轻微小病、为瘩病、皮肤病、头部伤、气管病。

周易第五十八卦初九爻详解
初九爻辞
初九。和兑，吉。
象曰：和兑之吉，行未疑也。
白话文解释
初九：和睦欢喜，吉利。
《象辞》说：和睦欢喜之所以吉利，因为人际邦交无所猜疑。

北宋易学家邵雍解
吉：得此爻者，人情和合，百谋皆遂。

台湾国学大儒傅佩荣解
时运：以和为贵，诸事皆吉。
财运：秋实可收，自然有利。
家宅：和乐融融；室家得宜。
身体：宽心无忧。

初九变卦

  初九爻动变得周易第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。

初九爻的哲学含义

兑卦第一爻，爻辞：初九：和兑，吉。爻辞释义
本爻辞的意思是：能以平和喜悦的态度待人，获得吉祥。
从卦象上看，初九以阳爻居刚位，得位守正，并有动向。它在下卦兑中，兑为口，为悦。上卦也是兑卦，形成上下互唱的局面。象征着初九和颜悦色地主动去和上面沟通，上面也和颜悦色地应和，所以很吉利。
《象》中这样分析本爻：和兑之吉，行未疑也。这里指出：用平和喜悦的态度待人，获得吉祥，是因为行为诚信端正，不被人猜疑。
占得此爻者，位置很低，没有什么地位，应该主动去与人结交。但是，要注意，不要谄媚于上，要心无所求地与人真诚地交往。注意在第一次与人见面时，应该表现得亲切、大方、得体，不要给人留下巴结或有心机的印像，这样以后的相处就会轻松而又愉快。
初九：和兑，吉。
象曰：和兑之吉，行未疑也。

初九：和兑，吉。
《象传》曰：和兑之吉，行未疑也。
初居卦首，体得《乾》刚，“和兑”者，即和悦也。《乾》曰利物和义，是和即《彖》之所谓利也。人当初交，便觉和衷相济，以斯而悦，悦得其正矣，故吉。《传》曰“行未疑也”，谓人私曲疑虑，每生于转念，当其初，一片天心，固未尝间以人欲也。“和兑”在初，顺天而行，疑于何有？故不曰无疑，而曰“未疑”。
【占】　问时运：运当初爻，以和为贵，万事获吉。
○　问战征：师克在和，民兵咸悦，有不战来归之象。
○　问营商：《兑》为正秋，万实告成，天地自然之美利也。营商得此，吉无不利。
○　问功名：得祥和之气，吉。
○　问婚姻：有家室和平之乐。
○　问家宅：一门和气，吉。
○　问行人：行当即归，无疑。
○　问讼事：即可和解。
○　问六甲：生女。
【例】　友人某来，请占谋事成否？筮得《兑》之《困》。
断曰：此卦一阴在二阳之上，以柔之卑，居刚之上。初爻得阳刚，刚以严，柔以和，以刚制柔，所谓和而不流者也。今足下占谋事得此爻，爻属于初，知其事尚在初起。“和”者，为彼此同心，和衷共济。初与四应，四曰“商兑”，“商”谓商量也，正合谋事之意。初爻《传》曰“行未疑”；谓其事必成无疑也；四爻《传》曰“有庆”，谓其事成后，又有庆福也。足下安心从事可也。

Line-1
Legge: The first line, dynamic, shows the pleasure of inward harmony. There will be good fortune.
Wilhelm/Baynes: Contented joyousness. Good fortune.
Blofeld: Harmonious joy -- good fortune!
Liu: Harmonious joyousness -- good fortune!
Ritsema/Karcher: Harmonious Opening, significant.
Shaughnessy: Beneficent usurpation; auspicious.
Cleary (1): The joy of harmony is good.
Cleary (2): Harmonious delight is auspicious.
Wu: There is joy in harmony, Auspicious.
COMMENTARY
Confucius/Legge: This arises from there being nothing in the conduct of the subject of the line to awaken doubt. Wilhelm/Baynes: One's way has not yet become doubtful.
Blofeld: This indicates our being able to act without being troubled by doubts.
Ritsema/Karcher: Movement not-yet doubted indeed. Cleary (2): Action is not doubted. Wu: Absence of doubt.
Legge: Line one, dynamic in a dynamic place with no proper correlate above, is selfsufficient. He has as yet taken no action and there is therefore no cause for suspicion.
NOTES AND PARAPHRASES
Siu: At the outset, the man lives in quiet, self-contained joy.
Wing: A contented assurance about your path and principles leads to good fortune. With such an attitude, you do not need to rely upon external circumstances for your happiness.

Editor: The image here suggests a cheerful self-sufficiency in the matter at hand; in some sense the situation is obvious and under control. "Inward harmony" might relate to unconscious dynamics unavailable to conscious awareness. If the individual mind is one with the Universal Mind, and if the possessor of the individual mind wishes to find out some secret of Nature, he does not require to seek for it outside of the sphere of his mind, but he looks for it in himself, because everything that exists in Nature (which is a manifestation of the Universal Mind) exists in, and is reflected by himself, and the idea of there being two minds is only an illusion; the two are one.
F. Hartmann -- Paracelsus: Life and Prophecies
A. Have a simple faith in the unfolding of the Work and cheerfully accept the status quo.
B. "Don't worry. Be happy."
C. Inner harmony is sufficient unto itself.

周易第五十八卦九二爻详解
九二爻辞
九二。孚兑，吉，悔亡。
象曰：孚兑之吉，信志也。
白话文解释
九二：优待俘虏，吉利，没有悔恨。
《象辞》说：以诚信待人，人亦热忱待之，之所以吉利，因为互相之间有了信任。

北宋易学家邵雍解
吉：得此爻者，正当好运，事事和顺。做官的有升迁之兆。

台湾国学大儒傅佩荣解
时运：上下同心，自然吉祥。
财运：以信为本，可长可远。
家宅：与邻共富；阴阳相合。
身体：疑病得解。

九二变卦
  九二爻动变得周易第17卦：泽雷随。这个卦是异卦（下震上兑）相叠，震为雷，为动；兑为悦，动而悦就是“随”。随指相互顺从，己有随物，物能随己，彼此沟通。随必依时顺势，有原则和条件，以坚贞为前提。

九二爻的哲学含义

兑卦第二爻，爻辞：九二：孚兑，吉，悔亡。爻辞释义
孚：指诚实可信，真心交往。
本爻辞的意思是：诚信而喜悦，吉祥，悔恨消失。
从卦象上看，九二以阳爻居刚位，虽然失位，但是具备刚柔相济的美德，表明其资质刚进又能怀柔执中。《象》中这样解释本爻：“孚兑之吉”，信志也。这里指出：“心中诚信与人和悦，故而得到吉祥”，说明心志诚信、笃实，能获得好的结果。
在你得到了一个真诚的朋友，或者是一份爱情，非常吉祥，你可以享受这种喜悦，不会有后悔之事。
九二：孚兑，吉，悔亡。
象曰：孚兑之吉，信志也。
经文意思是：诚信而喜悦,吉祥，没有悔恨。
象辞意思是：诚信与喜悦的吉祥，是由于心志诚信。

九二：孚兑，吉，悔亡。
《象传》曰：孚兑之吉，信志也。
二居下卦之中，以阳居阴，即《彖》所谓“刚中”也。二与五应，“孚兑”者，二孚于五，五亦孚于二，两相孚，即两相悦。二为臣，五为君，是君臣一心，相孚而相悦也，故吉。夫上下之心不相孚，则上下必不相悦，是以有悔，既得其孚，悔自亡矣。《象传》以“信志”释之，谓孚即信也，以其志之可信，故得吉也。
【占】　问时运：运得中正，众心交孚，是以有吉，无悔。
○　问战征：上下一心，令出惟行，有匹夫不可夺之志，战无不克，吉。
○　问营商：贸易虽在逐利，要必以信为本，有信则彼此无欺，而商业乃可通行矣。
○　问婚姻：二五相孚，是阴阳相偶也，吉。
○　问家宅：“有孚挛如，富以其邻”，谓能与邻家，并力致富也。
○　问功名：《中孚》二爻曰，“我有好爵，吾与尔靡之”，有父子同升之吉。
○　问疾病：是因疑致疾，今既得相孚，灾悔自亡。
○　问六甲：生女。
【例】　友人某来，请占气运，筮得《兑》之《随》。
断曰：九二爻得刚中，刚中而孚，孚非阿好；既得相孚，无不相悦，是以吉而悔亡也。人生气运，亦贵得其刚中耳，刚则任事有肝胆，中则任事无私曲，志气刚强，运途中正，自然事事获吉。今足下占得此爻，知足下目下气运旺相。论《兑》为金运，以金水两运为佳；《兑》为秋，岁时以属秋令为佳。《大象》取“朋友讲习”，足下当择朋友，远小人，近君子，自得相扶为益，悔去而吉来也。
【例】　明治二十八年，占我国与美国交际，筮得《兑》之《随》。
断曰：孚者，信也，《中孚》《彖传》曰“悦而巽，孚乃化邦”，是知邦交之道，最宜信义相孚，使两无诈虞，化干戈为玉帛，实两邦之幸福也。今占我国与美国交际，得此爻辞，可知我国与美，两国交际，此后最为亲密，谓之“孚兑，吉，悔亡”。

Line-2
Legge: The second line, dynamic, shows the pleasure arising from inward stability. There will be good fortune. Occasion for repentance will disappear.
Wilhelm/Baynes: Sincere joyousness. Good fortune. Remorse disappears.
Blofeld: Confident joy -- good fortune and absence of regret!
Liu: Truthful joyousness. Good fortune. Remorse vanishes.
Ritsema/Karcher: Conforming Opening, significant. Repenting extinguished.
Shaughnessy: Sincere usurpation; auspicious; regret is gone.
Cleary (1): The joy of truthfulness is good. Regret vanishes.
Cleary (2): Sincere delight is auspicious. Regret vanishes.
Wu: There is joy with confidence. Auspicious. No regrets.
COMMENTARY
Confucius/Legge: This is due to the confidence he feels in his objective. Wilhelm/
Baynes: This consists in having faith in one's own will. Blofeld: This implies exerting our will with complete confidence. Ritsema/Karcher: Trustworthy purpose indeed.
Cleary (2): Confidence in the aim. Wu: The confidence of his purpose.

Legge: The second line, by the rule of place, should be magnetic, but here is dynamic. Without a proper correlate above, and contiguous to the magnetic third line, he might be injuriously affected, and there would be cause for repentance. But the sincerity natural in his central position counteracts all this.
NOTES AND PARAPHRASES
Siu: The man is tempted by pleasures unbecoming to a superior man. But he clings to duty and integrity.
Wing: By strengthening your integrity and principles, you will not be tempted by distractions that are unworthy of your attention. In this way you will become free of regret -- the regret that accompanies the waste of personal resources.
Editor: The Confucian commentary emphasizes calm self-confidence: one entertains no doubts and indulges in no temptations to stray from the path, yet all the while remains open and cheerful toward experience. Man too, in his inner being, has a plane of contact with the divine self. And that's why he can only find his own divine being within himself, never by directing his attention towards the outside world.
Elisabeth Haich -- Initiation
A. Stay centered and keep the faith.
B. Trust your Self.
C. Have confidence in your intuition.

周易第五十八卦九三爻详解详解
六三爻辞
六三。来兑，凶。
象曰：来兑之凶，位不当也
白话文解释
六三：以使人归服为乐，蕴藏着凶险。
《象辞》说：以使人归服为乐，蕴藏着凶险，因为力小而任大，德薄而欲多，所行必不当。

北宋易学家邵雍解
凶：得此爻者，会有意外之祸，甚者则失道忘身。做官的有听信谗言而遭辱之忧。

台湾国学大儒傅佩荣解
时运：奔走营求，虽成亦辱。
财运：无信之商，未来堪虑。
家宅：去伪存诚；先合后离。
身体：小心外祸。

六三变卦

  六三爻动变得周易第43卦：泽天夬。这个卦是异卦（下乾上兑）相叠。乾为天为健；兑为泽为悦。泽气上升，决注成雨，雨施大地，滋润万物。五阳去一阴，去之不难，决（去之意）即可，故名为夬（guài），夬即决。

九三爻的哲学含义

兑卦第三爻，爻辞：六二：来兑，凶。爻辞释义
本爻辞的意思是：前来寻求欣悦，有凶险。
从卦象上看，六三以阴爻居刚位，失位，不中不正，又处于两个阳爻之间，意味着无原则地上下迎合，有奉诚之嫌。
《象》中这样解释本爻：“来兑之凶”，位不当也。这里指出：“前来寻求欣悦，有凶险”，是因为居位不中不正的缘故。
占得此爻，你可能是缺乏自制力的人，主动去寻欢，因为选错了时间或选错了对象，结果是凶险的。也有可能你自己有一定的地位和名声，有小人来前来献媚，若是听从了他们讨好、献媚的话，结果是很凶险的。
六三：来兑，凶。
象曰：来兑之凶，位不当也。
经文意思是：来求喜悦，凶险。
象辞意思是：来求喜悦的凶险，是因为有把自己摆正位置。

六三：来兑，凶。
《象传》曰：来兑之凶，位不当也。
三为《兑》主，即《彖》所谓“柔外”也。以柔招悦，故谓之“来”。初曰“和”，二曰“孚”，是不期悦而自悦，有相悦于无言耳。若专以阴柔悦人，亦以阴柔而致人悦，则所以来悦者，皆不以其道，则上下相蒙，适以长诈伪之风也，故“凶”。《传》以“不当位”释之，谓一阴居二阳之上，其位不当，欲以柔道致悦，其悦也，皆由强致而来，是失刚中之德矣。
【占】　问时运：人品卑鄙，专以谄笑求悦，未免为人所贱矣。
○　问营商：通商之来，固宜和悦相招，然悦不以道，尔诈我虞，是失商道之正也。
○　问功名：奔竞而来，虽荣必败。
○　问战征：要皆招徕乌合之众也，不能久持。
○　问婚姻：有始合终离之象。
○　问疾病：病有外祟，其象本凶，三至四隔一爻，早则一日，迟则一月，可望愈快。
○　问讼事：是外来之祸，凶。
○　问六甲：生女。
【例】　明治二十四年，有友某来，代占某氏气运，筮得《兑》之《夬》。
断曰：兑者，悦也，其悦宜就心中而出，不贵外袭而来。中出者，诚也，外来者，伪也。三曰“来兑”，是专以饰外为悦者也。今君代友占气运，得《兑》三爻，三以阴居阳，为《兑》之主，位本不当，其象专属阴柔，好以巧言悦人，知此友心地不正，颇有口密腹剑之象，未免凶矣。《大象》曰“朋友讲习”，君既谊属朋友，当随时劝诫，务令去伪存诚，乃得化凶为吉。

Line-3
Legge: The third line, magnetic, shows its subject bringing round herself whatever can give pleasure. There will be evil.
Wilhelm/Baynes: Coming joyousness. Misfortune.
Blofeld: Coming joy -- misfortune! [The relation between the misfortune indicated by this line and coming joy is not very clear. Interpreting it rather loosely, the passage can be taken to mean that we shall suffer misfortune at a time when we are expecting something which would afford us happiness; in other words, the expected joy may not materialize.]
Liu: Coming joyousness. Misfortune. [Do not follow another blindly, or mistakes and danger will result.]

Ritsema/Karcher: Coming Opening, pitfall.
Shaughnessy: Coming usurpation; inauspicious.
Cleary (1): Imported joy is not good.
Cleary (2): Coming for delight is inauspicious.
Wu: He comes to seek joy. Foreboding.
COMMENTARY
Confucius/Legge: The evil is shown by the inappropriateness of the line's place.
Wilhelm/Baynes: Its place is not the proper one. Blofeld: Misfortune is indicated by the unsuitable position of this line. Ritsema/Karcher: Situation not appropriate indeed.
Cleary (2): Being out of place. Wu: His position is improper.
Legge: The K'ang-hsi editors say that the threatened evil to the subject of line three is due to her excessive devotion to pleasure. She should be strong, but the desire for pleasure leads her to the evil results described.
Anthony: Desire for things to be better, more relaxed or pleasurable, is the beginning of self-pity, doubt and despair. Giving way to such feeling opens successively larger attacks by these same feelings. Fear, restlessness, desire, pride, jealousy or anger are similar strong elements which quickly take over and cause movement which is no longer selfgoverned. Thus we lose our direction. If we look for any way to solve our problems other than to follow our path modestly and “without purpose,” we are certain to be put through distressing situations. For this reason, it is best not to dwell on how things “should be,” a thought which springs from these strong elements.
NOTES AND PARAPHRASES
Siu: Evil threatens the man because of his excessive devotion to idle pleasures.
Wing: Total abandonment to outside pleasures and diversions is only momentarily fulfilling. These indulgences in idle distractions will surely bring misfortune. True happiness will be found in the person full of his own nature.
Editor: Most commentaries mention self-indulgence or lack of control which allow outside forces to enter and overwhelm one's will to serve the Work. I have found Anthony’s insights, which bear little conformity with general interpretations of what constitutes “joy,” to be particularly appropriate. The Nefesh (animal soul) cannot see beyond its sensual or sensory range. While it is true to say the arguments of the body are shrewd, they are never deeply considered, as many a foolish moment of passion has shown in its result.
Z.B.S. Halevi -- A Kabbalistic Universe

A. Your lack of control leaves you vulnerable to disintegrating influences.
B. Your outlook is simplistic and immature: You are self-indulgent.

周易第五十八卦九四爻详解详解
九四爻辞
九四。商兑，未宁，介疾有喜。
象曰：九四之喜，有庆也。
白话文解释
九四：商谈恢复邦交之事，尚未达成协议，但两国的矛盾分歧有了愈合的趋势。
《象辞》说：九四爻辞所讲的喜，即是指将有喜庆之事。

北宋易学家邵雍解
平：得此爻者，从商获利，或进人口，不良者或有疾病，谋望不成。做官的会身居要职，升迁有望。

台湾国学大儒傅佩荣解九五爻辞
九五。孚于剥，有厉。
象曰：孚于剥，位正当也。
白话文解释
九五：被剥国俘虏。剥国无理挑衅，必遭惩罚（对我方而言，坏事将变为好事）。
《象辞》说：当被侵剥之时，仍以诚信待人，正如九五阳爻所象，其人秉行中正之道，必能逢凶化吉。
北宋易学家邵雍解
凶：得此爻者，时运不佳，多意外之祸。做官的会受到小人的诽谤。
台湾国学大儒傅佩荣解
时运：居安思危，常得其昌。
财运：虽有小损，信心仍在。
家宅：诚信为上。
身体：皮肤有疾，速治可愈。

九五变卦

九五爻动变得周易第54卦：雷泽归妹。这个卦是异卦（下兑上震）相叠。震为动、为长男；兑为悦、为少女。以少女从长男，产生爱慕之情，有婚姻之动，有嫁女之象，故称归妹。
时运：奋斗将成，斟酌行止。
财运：忧心之事，商量解决。
家宅：多疾不安；再三说媒而成。
身体：心神不安，喜事舒怀。

九四变卦

  九四爻动变得周易第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。

九四爻的哲学含义

兑卦第四爻，爻辞：九四：商兑，未宁，介疾有喜。爻辞释义
商：指商度，表示思虑不宁。疾：指凶险。
本爻辞的意思是：反复思量与人关系过密的危害，心绪不宁，须排除凶险疾恶才会有喜庆的结果。
从卦象上看，九四属于阳爻，居阴位，虽为阳刚之臣，却居位不正。与九五之君不合，却与下面的六三打得火热，可是六三属于阴邪小人，善于谄媚于上，与其交往过密会受受到九五君王的指责。九四思虑再三，虽然对六三的阿谀奉诚很受用，但还是与其划清了界限，排除了危险，最后吉祥喜庆。
《象》中这样解释本爻：九四之喜，有庆也。这里指出：九四能拒绝诱惑，毅然守正，因此出现好的兆头，值得庆贺。
九四：商兑，未宁，介疾有喜。
象曰：九四之喜，有庆也。

九四：商兑未宁，介疾有喜。
《象传》曰：九四之喜，有庆也。
“介”，谓节操坚固之义，同《豫》之六二“介于石”之介；又两间曰介，四爻在三五之间，上承五之刚中，下比三之阴柔，是以一身介君子小人之间者也。“商”，商量也，《兑》为口，有商之象。四与初同体，初为事始，无所疑虑，故不待商；四则处上下之交，用刚用柔，皆须商榷，故曰“商兑”。商之而意难遽定，则中心游移，故曰“未宁”。因忧成病，故曰“介疾”。然未宁者终必宁，介然而疾，亦介然而喜矣。《兑》通《艮》，《艮》上《兑》下为《损》，《损》四曰“损其疾，使遄有喜”，其旨相同。《象传》以“有庆”释之，谓商而后宁，疾而有喜，则刚柔得中，天人相合，喜在一人，庆在天下矣。
【占】　问时运：运途未稳，逆则有忧，顺则有喜，万事宜斟酌行之。
○　问营商：“四多惧”，营商在外，必有忧惧不安之事，商量出之，方得有喜。
○　问功名：功名必从艰苦患难而来者，方得大就。
○　问婚姻：一时疑惧未成，必待媒妁再三说合，终得成合有喜。
○　问家宅：现下宅中不安，致多疾厄。《兑》为秋，必待秋时，得以平安有喜。
○　问疾病：病由心神不安所致，得逢喜事，胸怀宽悦自愈。
○　问六甲：生女。
【例】　某氏来，请占某缙神之气运，筮得《兑》之《节》。
断曰：兑者，悦也，“未宁”者，不悦也，兑而曰“商”，是介在悦不悦之中。“未宁”若有疾，得宁则有喜，赖此一商之功耳。四处内外之间，又当刚柔之交，孰轻孰重，皆须商酌，故曰“商兑未宁，介疾有喜”。今占气运，得《兑》四爻，知人生气运，亦无中立，从正则吉，从邪则凶，在人自取择耳。择而未安，譬若疾之在身，不能无忧，择之既定，自觉病去身安，喜从中来。四近君位，有贵人之象，能以商度事宜，上辅君德，下协民心，何庆如之？此功此德，正赖某缙绅也。

Line-4
Legge: The fourth line, dynamic, shows its subject deliberating about what to seek his pleasure in, and not at rest. He borders on what would be injurious but there will be cause for joy.
Wilhelm/Baynes: Joyousness that is weighed is not at peace. After ridding himself of mistakes a man has joy.
Blofeld: Calculating future joys, he is restless and suffers from various small ills, yet he is happy.
Liu: Considering joyousness does not bring serenity. Once one corrects his conduct, one has joyousness.
Ritsema/Karcher: Bargaining Opening, not-yet soothing. Chain-mail afflicting: possessing rejoicing.
Shaughnessy: Patterned usurpation; not yet at peace; a transitional illness has happiness.
Cleary (1): Joy after deliberation: If one is firm and wary without complacency, there will be happiness.
Cleary (2): Deliberating about delight, one is uneasy. If one is firm and swift, there will be happiness.
Wu: He is not at ease in pondering about joyousness, but he is glad to be able to distinguish what is correct from what he despises.
COMMENTARY
Confucius/Legge: The joy in connection with the subject of the fourth line is due to the happiness which he will produce. Wilhelm/Baynes: The joy brings blessing. Blofeld: There will be happiness in spite of this foolish anxiety because blessings [i.e., unexpected or seemingly unmerited happiness] will be received. Ritsema/ Karcher: Possessing reward indeed. Cleary (2): Celebration. Wu: There is something to celebrate.
Legge: The bordering on what is injurious has reference to the contiguity of line four to the magnetic third line. That might have an injurious effect, but he reflects and deliberates before he will yield to the seduction of pleasure, and there is cause for joy.

Anthony: In addition to the more literal meanings of this line, pleasure also means departing from our limits to indulge our self-importance, power, correctness, wit, intelligence, skill, sharpness or independence. Such luxuries of attitude are against our inner nature and create self-conflict.
NOTES AND PARAPHRASES
Siu: Indecision regarding the choice among pleasures temporarily robs the man of inner peace. After due reflection, he attains joy by turning away from the lower pleasures and seeking the higher ones.
Wing: You are suffering from indecision based upon a choice between inferior and superior pleasures. If you recognize this and then choose the higher and more constructive form of pleasure, you will find true happiness. Above all, make your decision soon.
Editor: Two kinds of "joy" are contrasted here: desire indulged vs. desire mastered, and the line depicts ambivalence about which one you'll choose. If this is the only changing line,
the hexagram becomes number sixty -- Restrictive Regulations, with a corresponding line that counsels the acceptance of limitation as productive of peace of mind and contentment: "Shows its subject quietly and naturally attentive to all regulations. There will be progress and success." By reflecting upon the uselessness of aimlessly frittering away thy life, mayest thou be incited to diligence in the treading of the Path.
W.Y. Evans-Wentz -- Tibetan Yoga and Secret Doctrines
A. Rid yourself of ambivalence by accepting the limitations demanded by the Work: "Yield not unto temptation."

周易第五十八卦九五爻详解详解
九五爻辞
九五。孚于剥，有厉。
象曰：孚于剥，位正当也。
白话文解释
九五：被剥国俘虏。剥国无理挑衅，必遭惩罚（对我方而言，坏事将变为好事）。
《象辞》说：当被侵剥之时，仍以诚信待人，正如九五阳爻所象，其人秉行中正之道，必能逢凶化吉。

北宋易学家邵雍解
凶：得此爻者，时运不佳，多意外之祸。做官的会受到小人的诽谤。

台湾国学大儒傅佩荣解
时运：居安思危，常得其昌。
财运：虽有小损，信心仍在。
家宅：诚信为上。
身体：皮肤有疾，速治可愈。

九五变卦

  九五爻动变得周易第54卦：雷泽归妹。这个卦是异卦（下兑上震）相叠。震为动、为长男；兑为悦、为少女。以少女从长男，产生爱慕之情，有婚姻之动，有嫁女之象，故称归妹。

九五爻的哲学含义

兑卦第五爻，爻辞：九五：孚于剥，有厉。爻辞释义
孚：指诚信。剥：剥取，指小人道长，君子道消，以阴剥阳。
本爻辞的意思是：沉迷于小人的巧言令色之中，诚实守信被剥除，必有危。
从卦象上看，九五这一爻以阳爻居君位，执中得正，但是其与近君大臣九四相敌，却亲近于上六，这意味着君主沉迷于声乐欢悦之中，拒不接受阳刚君子的忠言，却听信于阴极小人，所以会有危险的。
《象》中这样解释本爻：“孚于剥”，位正当也！这里指出：“沉迷于小人的巧言令色之中”，只可惜它所居的正当之位了。
占得此爻者，一定要检点一下自己近期的所作所为，如果你不加选择地寻求感官的满足，沉迷于吃喝玩乐之中，或者信任那些你并不了解的人，你将为此付出惨痛的代价。
九五：孚于剝，有厉。
象曰：孚于剝，位正当也。

九五：孚于剥，有厉。
《象传》曰：孚于剥，位正当也。
五处外卦之中，秉《乾》之刚，即《彖传》所谓“刚中”也，悦以“利贞”，五得其贞焉。《兑》为秋，《剥》九月之卦，当《兑》之未孚而至《剥》，是孚之极也。其不言《兑》者，至五《兑》悦既深，浑若相忘，故不见为《兑》，而只见为《剥》。《剥》者即劳与难之事也，劳之难之，事虽为民，而王者则视之若剥也；忘劳忘死，王者虽以为剥，而民实不知其为剥也，故曰“孚于剥”。至此而民已视危为安，王者犹以安为危，故曰“有厉”。事本无厉，有者在君之心，亦凛凛乎其有也。五居尊位，固当然也。《传》释以“位正当”，谓居此位者，皆当存此心也。
【占】　问时运：位得其正，运当其盛，盛极则剥，尤当预防，能时时防剥，斯时时得盛矣。
○　问战征：“孚于剥”者，谓当生死存亡之地，军兵一心，感激奋勇，而不以为剥，诚可谓众志成城，无往不克矣。
○　问营商：剥者，剥削也，虽有剥削，而深信无疑，必有大利。
○　问功名：能安命，虽剥必亨。
○　问疾病：有剥肤之疾，速治则愈。
○　问六甲：生女。
【例】　明治二十二年，友人某来，请占气运，筮得《兑》之《归妹》。
断曰：运当九五，阳刚中正，本届盛运，爻曰“孚于剥”，言其相悦无言，虽剥亦孚。安不忘危，有思患预防之象，亦有持盈保泰之道，《彖传》所谓“悦以利贞”，惟五当之。今君占气运，得《兑》五爻，知君目下气运得当，刚中柔外，众心咸孚，虽有剥削，亦得相悦以解，事事安和，得行其志。但在君心中，若以为剥，若以为厉，则剥无不复，厉无不安也。五与二正应，五虽不言吉，二之吉，即五之吉也。

Line-5
Legge: The fifth line, dynamic, shows its subject trusting in one who would injure him. The situation is perilous.
Wilhelm/Baynes: Sincerity toward disintegrating influences is dangerous.
Blofeld: Faith in what is disintegrating leads to trouble. [Presumably, we put our trust in the continuance of something which, perhaps unknown to us, is already beginning to crumble away.]
Liu: Confidence in what is decaying is dangerous. [If you get this line, you should expect trouble caused by an unworthy person.]
Ritsema/Karcher: Conforming tending-towards stripping. Possessing adversity.

Shaughnessy: Sincerity in flaying; there is danger.
Cleary (1): There is danger in trusting plunderers.
Cleary (2): There is inspiration in sincerity toward the fallen.
Wu: He shows confidence in the one that may strip him: a sign of danger.
COMMENTARY
Confucius/Legge: His place is that which is correct and appropriate. Wilhelm/
Baynes: The place is correct and appropriate. Blofeld: However, this line is suited to its position (hence the trouble will hardly amount to much). Ritsema/Karcher: Situation correcting appropriate indeed. Cleary (2): Being sincere toward the fallen, the position is indeed appropriate. Wu: “He shows confidence in the one that may strip him,” because of his position.
Legge: The danger to line five is from the magnetic line six above, in whom he is represented as trusting. Possibly his own strength and sincerity of mind may be perverted into instruments of evil; but possibly they may operate beneficially. The correctness of his position seems to contradict his trusting of the line above, who can only injure him. On the contrary, it should keep him from doing so. The commentators have seen this, and say that the paragraph is intended by way of caution.
Anthony: This means we are sincere in listening to negative ideas, such as the temptation to pursue self-advantage, or listening to doubt, impatience, fear, or pride, as in “having rights.”
NOTES AND PARAPHRASES
Siu: The man associates with destructive people and exposes himself to perils. There is the possibility that his own strength and sincerity may be perverted into instruments of evil.
Wing: You are contemplating a relationship with an inferior element. Such a commitment is dangerous, for you will be drawn into peril. You must now be more selective in order to protect yourself.
Editor: The message is unambiguous: A correct position is threatened by a negative influence. Cleary’s Buddhist translation: “There is inspiration in sincerity toward the fallen” is anomalous in my experience. That happens when you get into a state in which you are not yourself, or into an emotional upset where you lose control of yourself, but afterwards wake up completely sober and look at the stupid things you did during your possessed state and wonder what got into you: something got hold of you, you weren't
yourself, though while you were behaving like that you thought you were -- it was

just as if an evil spirit or the devil had got into you. ... We would say, more neutrally, an autonomous complex temporarily replaces the ego complex; it feels like the ego at the time, but it isn't, for afterwards, when dissociated from it, one cannot understand how one came to do or think such things.
M.L. Von Franz -- On Divination and Synchronicity
A. Overcome your fascination with forces that would spoil the Work.
B. You place your trust in illusions: "Stop indulging yourself."

周易第五十八卦上九爻详解详解
上六爻辞
上六。引兑。
象曰：上六引兑，未光也。
白话文解释
上六：引导大家和睦相处。
《象辞》说：上六爻辞讲引导大家和睦相处，用意虽佳，但上六阴爻处一卦之尽头，像其人未必能一呼百应。

北宋易学家邵雍解
平：得此爻者，营谋不顺，谨防有忧。

台湾国学大儒傅佩荣解
时运：靠人扶持，平平之运。
财运：有人指引，稍有小利。
家宅：内忧外患；似非正聘。
身体：化解内邪，才可保全。

上六变卦

  上六爻动变得周易第10卦：天泽履。这个卦是异卦（下兑上乾）相叠，乾为天，兑为泽，以天喻君，以泽喻民，原文：“履（踩）虎尾，不咥（咬）人”。因此，结果吉利。君上民下，各得其位。兑柔遇乾刚，所履危。履意为实践，卦义是脚踏实地的向前进取的意思。

上九爻的哲学含义

 兑卦第六爻，爻辞：上六：引兑。爻辞释义
引：指引诱。
本爻辞的意思是：引诱别人与自己一同欢悦。
从卦象上看，上六以阴爻居柔位，得位，位于兑卦之顶，具有很高明的取悦他人的手段。其与九四和九五都有比合关系，意味着在取悦他们，引诱他们与自己一起玩乐欢悦，可是九五持中守正，没有偏离立场，九四因为有九五之隔，也没有被引诱过来。
《象》中这样分析本爻：上六“引兑”，未光也。这里指出：上六“引诱别人与自己一同欢悦”，不是光明正大的品行，而是偏离正德，这种所谓的欢悦将导致凶险。
占得此爻，整天想着吃喝玩乐，并想拉拢领导和其助手一起去寻欢作乐，领导虽然也喜欢这一套，可是其为了工作和形象拒绝掉了，同时也不让自己的助手来参加。如果是这样，你就应该检点一下自己，这样沉迷对自己很不利，该做些正事了。
占得此爻者，可能是一直喜欢某个人，想向其表达自己的心愿，但是一直无法实现，或是被其拒绝了，这时你心乱如麻，但是不要放弃，可以尽量保持目前的亲密关系。
上六：引兑。
象曰：上六引兑，朱光也。

上六：引兑。
《象传》曰：上六引兑，未光也。
上六辰在巳，得《巽》气，《巽》为绳，有引之象；《兑》又旁通《艮》，《艮》为手，是以能引，故曰“引兑”。六与三同体，三失位，六引之使应己，是因其来而引之；来既不正，引亦不当，而悦更失其道矣。爻虽未判吉凶，要之后事之失，亦所难免，故《传》以“未光”释之。《乾》为光，六变《乾》为《坤》，故曰“未光”。凡《易》称“引”者，多在阴爻，《萃》六二曰“引吉”，自五引二，引而升也，引在于上，故吉；此爻曰“引兑”，以六引三，引其来也，引在于后，故“未光”。
【占】　问时运：上为卦之终，行运已极，必藉人引掖而能行，无吉无凶，平平而已。
○　问功名：虽得他人荐引，亦已晚矣。
○　问营商：得人引导，方可交易，上在卦外，是出洋经营也。“未光”者，未能大得利也。
○　问战征：《兑》属正西，“引兑”者，相引而入西也。是引兵向西，与三合队，但当上爻，时会已迟，恐未必能奏功也。
○　问疾病：内邪能引而外达，乃得望愈。
○　问家宅：宅地纯阴，与三合体，防有内外牵引之患。
○　问婚姻：爻象皆柔，恐是勾引而成，非夫妇之正礼也。
○　问六甲：生女。
【例】　明治二十二年，占某贵显气运，筮得《兑》之《履》。
断曰：上爻处外卦之极，无可复进，凡物极则变，有反而思退之象焉。今某贵显占得此爻，知贵显久居高位，意将引身退隐，以自娱乐，谓之“引兑”。是年冬，某贵显辞职归隐。

Line-6
Legge: The sixth line, magnetic, shows the pleasure of its subject in leading and attracting others.
Wilhelm/Baynes: Seductive joyousness.
Blofeld: Joy in the form of allurement. [This suggests the superficial joy offered by attractions that would make no appeal to the Superior Man.]
Liu: Enticing joyousness.
Ritsema/Karcher: Protracting Opening.
Shaughnessy: Shadowy usurpation.
Cleary (1): Induced joy.
Cleary (2): Induced delight.
Wu: He attracts others to enjoy life.
COMMENTARY
Confucius/Legge: Her virtue is not yet brilliant. Wilhelm/Baynes: Line six is not bright. Blofeld: This sort of joy is experienced by the unenlightened. Ritsema/
Karcher: Not-yet shining indeed. Cleary (2): Induced delight is not enlightened.
Wu: “He attracts others to enjoy life,” but his action is reproachable.
Legge: The symbolism of line six is akin to that of three. Line three attracts others around herself for the sake of pleasure; the subject of this line leads them to follow herself in quest of it. The action of the hexagram should culminate and end in line five, but the subject has not yet understood the willpower by which the love of pleasure should be controlled.
Anthony: If we are irresolute, the pressures that vanity exerts in the form of self-pity, impatience, restlessness or desire, may cause us to stray from our path. Such impulses, if

not firmly resisted, will take over, at least temporarily. Of all evils, vanity is the most seductive, therefore the most dangerous.
NOTES AND PARAPHRASES
Siu: Vanity in his leadership causes the man to become dependent upon external conditions and chances for satisfaction.
Wing: You are totally given over to external conditions. Your sense of well-being springs not from within, but from what satisfaction you can find in the outside world. Because of this you are subject to the mercy of chance and the fates of others.
Editor: Blofeld renders the line as: "Joy in the form of allurement.” Wilhelm uses the concept of "seduction" to illustrate the idea, and Liu says: "enticement." Shaughnessy’s “shadowy usurpation” suggests a kind of demonic possession, and sometimes this interpretation feels more accurate than any of the others. It is instructive to note that Wilhelm's commentary on this line states that the seduction refers to the situation confronting the querent rather than the querent's attitude per se: "It rests with him whether he will let himself be seduced." Intrapsychically, you are being self-indulgent toward an inferior impulse or emotion. For every one is in the joy of his heart when he is in his ruling love; and so, on the other hand, he is in anguish of heart when he is withheld from it. This is the common torment of hell, out of which innumerable others arise.
Swedenborg – Apocalypse Explained
A. You are being tempted by base desires or illusions.
B. Some sort of self-indulgence or “shadowy usurpation” is indicated.
April 4, 2001, 4/25/06