Hexagram 56 · 火山旅

旅卦原文
旅。小亨，旅贞吉。

象曰：山上有火，旅。君子以明慎用刑，而不留狱。

白话文解释
旅卦：稍见亨通。贞卜旅行，吉利。
《象辞》说：本卦上卦为离，离为火；下卦为艮，艮为山。山上有火，洞照幽隐，这是旅卦的卦象。君子观此卦象，从而明察刑狱，慎重判决，既不敢滥施刑罚，也不敢延宕滞留。
《断易天机》解
旅卦离上艮下，为离宫初世卦。旅为做客、旅游之意，先主乐而后悲啼。

北宋易学家邵雍解
旅途穷困，飘摇不定；小望可成，宏愿难求。
得此卦者，事多变动，如在异乡，小事可成，大事难成，宜谨守常规。

台湾国学大儒傅佩荣解
时运：谨慎防灾，升用在即。
财运：出外经营，不可积货。
家宅：小心火灾；即日成亲。
身体：肝火过旺，性命交关。

传统解卦
这个卦是异卦（下艮上离）相叠。此卦与丰卦相反，互为“综卦”。山中燃火，烧而不止，火势不停地向前蔓延，如同途中行人，急于赶路。因而称旅卦。
大象：火烧山野，火头遍布，所到之处，无一幸免，火头尤如行旅之人，无所定处。
运势：诸事变动不定，此时只好坚守信心，多参考他人意见，否则必有凶。
事业：正处于创业、发展的阶段，各种困难很多。只要能坚持中正的方针，依正道办事，注意调查，处处小心谨慎，并根据情况的变化，采取应变措施，事业可顺利前进。
经商：市场行情犹如旅途一样，意想不到的情况，会随时发生。因此，首先应采取慎重的原则，不要冒险。但也不应缩手缩脚，尤其不要猜疑。开发市场之前，应进行充分的调查研究。
求名：根据时代的要求，丰富自己的知识和能力，不断提高自己，并且争取得到他人的相助。
婚恋：双方的不确定因素较多，如确有感情，可顺其发展，再行确定。婚姻美满。
决策：人生处于多变状态，一定要眼光远大，树立大志向，不断地充实自己，以诚心实意和谦虚的态度去待人处事，勿计较一时得失，广泛交际朋友。人生旅途十分顺利。

第五十六卦的哲学含义

旅卦卦象，火山旅卦的象征意义
旅卦，这个卦是异卦相叠，下卦为艮，上卦为离。艮为山，离为火。山中燃火，烧而不止，火势不停地向前蔓延，如同途中行人，急于赶路，因而称旅卦。
旅卦位于丰卦之后，《序卦》之中这样解释道：“穷大者必失其居，故受之以旅。”丰盛到极点而不知收敛，一定会离开居所，所在以丰卦之后，接着谈旅。《杂卦》中说道：“丰，多故也。亲寡，旅也。”丰卦有许多故旧，旅卦则很少有亲友。这两者是正覆关系。
《象》中这样解释旅卦：山上有火，旅；君子以明慎用刑，而不留狱。这里指出：《旅卦》的卦象是艮（山）下离（火）上，为火势匆匆蔓延之表象，象征行旅之人匆匆赶路；君子观此应谨慎使用刑罚，明断决狱。
旅卦象征旅行，启示的道理是依义顺时，属于下下卦。《象》中这样来断此卦：飞鸟树上垒窝巢，小人使计举火烧，君占此卦为不吉，一切谋望枉徒劳。

56　高岛易断-火山旅（䷷）
为卦内《艮》外《离》。《艮》，山也，《离》，火也，山者得主而有常，火者附丽而不定。有常者，象所寓之地，不定者，象寄寓之人。“离者，丽也”，别也，别其家，丽于外，此卦之所以名《旅》也。
旅：小亨，旅贞吉。
▲　甲骨文旅
▲　金文旅
▲　篆书旅
旅，羁旅也，人当失其本居，寄迹他乡，所谓远适异国，昔人所悲，亦安得曰大亨以正哉！但求得其所依，足以自存，是亦羁旅之“小亨”也。《旅》中之“贞吉”，即在此矣，故曰“旅贞吉。”
《彖传》曰：旅，小亨，柔得中乎外而顺乎刚，止而丽乎明，是以小亨，旅贞吉也。旅之时义大矣哉！
《序卦传》曰：“丰，大也。穷大必失其居，故受之以旅。旅，众也。”众在外，谓之《旅》。三阳三阴，卦从《乾》《坤》来，《坤》三上居《乾》五，变《离》，作外卦之主；《乾》五下居《坤》三，变《艮》，作内卦之主。《艮》止为体，《离》明为用，止则得其所，明则知其往，斯不患穷大失居矣。其所以“小亨”“贞吉”者，柔而“顺乎刚”，谓刚不忤物，柔不损己；“止而丽乎明”，谓止而能定，明而能察，《旅》道之正在斯矣，是以得其“小亨”，贞而获吉也。古人学问，多从羁旅阅历而来，往往于耳之所闻，目之所见，皆足增其知识，故曰“旅之时义大矣哉”。
以此卦拟人事，男子之生似桑弧蓬矢，射天地四方，为志在四方也，故士者负笈而游，商者载货而往。凡有一技一艺，罔不远客他乡，各谋衣食，是旅本人事之常，至离父母，背乡井，廓落无友，惆怅自怜，其穷厄而不亨也，亦无足怪。于不亨之地，而欲求其亨者，道惟在柔和以涉世，明察以审几而已。柔则以悦相亲，而与世无忤，明则以诚相接，而与人无欺，纵不能大有所得，亦可“小亨”，所谓“贞吉”者在此矣。夫行旅之不得其贞者，无他，患在过刚，亦患在不明耳。过刚者傲，刚则无以和众，不明则昧，昧则无以保身，《旅》道穷矣。《彖传》曰“柔而顺乎刚，止而丽乎明”，所贵刚与柔之适中，明与止之相附，以是为亨，亦即以是为吉也。人生涉世，一往一来，皆旅之时，一动一静，即旅之义。天子有行在，诸侯有朝会，士大夫出疆，农夫越畔，皆旅也，旅之为时为义，所关岂不大哉？
以此卦拟国家，国家之要，首重财用，而所以使财用之流通者，惟赖商旅耳。端木子结驷连骑，管夷吾官山富海，皆所以开商旅之源也。故善策富强者必计内外交通之益，广海陆运输之程，便舟车之往来，课东南之美利，财用由是而亨，而行旅则由是而劳矣。夫遗人有候居之馆，行役无失路之悲，斯行客亦可少安矣。《大象》曰“山上有火”，火光所烛，近者蒙其照，远者见其明，喻言商者，明能烛奸，远近无欺，故曰“旅小亨，旅贞吉”。盖重财利，轻离别，商贾之所以营生也；权什一，通有无，朝廷亦藉以致富也。方今之时，欧美各邦，国税所关，专以商务为重，是以海禁宏开，洋舶辐辏，凿绝岛穷崖而开市，率东夷北狄而来商，商旅之道，于斯为盛。《易》有前知，故曰“旅之时义大矣哉”。
通观此卦，《艮》山止而在内，《离》火明而烛外，下卦为旅客远行之象，上卦为于时庐舍之象，互卦有《大过》，为行迈跋涉之象。六爻中曰“所”，曰“次”，曰“处”，曰“巢”，各有其地也；曰“灾”，曰“焚”，曰“丧”，曰“亡”，各有所失也；曰“怀”，曰“得”，曰“誉”，各有所获也。大凡羁旅之人，宜柔和谐众，不宜刚暴自恃，故六爻以柔为吉，以刚为凶。初以柔居下，是旅之微贱者；二柔中，故兼得；三过刚，故“丧”；四刚居柔，虽得“不快”；五柔中，小费大得；六刚遇高，大丧而凶矣。卦与《丰》反，聚则成《丰》，散则成《旅》。旅而能止，是《旅》之寄迹于外也；旅而遇明，是《旅》之择地而蹈也。总之，明有誉，昏有灾也；得于柔，丧于刚也；为“笑”为“号”，时为之也；曰“贞”曰“厉”，义所在也。圣人之栖栖者，为道而行也；庸人之攘攘者，为利而往也。夫非为旅之故与？其为则同；而其义要各有不同者焉。
《大象》曰：山上有火，旅。君子以明慎用刑，而不留狱。
“山上有火”，与《贲》之“山下有火”，相对之文也。《艮》为山，《离》为火，有火焚山之象，野火烧山，过而不留，君子取其象以听讼，片言即折，故“不留狱”也。明取《离》之照，慎法《艮》之止，执法如山，不可移动也，烛奸如火，无可掩蔽也，以斯用刑，刑无枉矣。卦上互《兑》，《兑》为刑人，故曰“用刑”。反卦《丰》，《丰》象“折狱”，故曰“不留狱”。
【占】　问时运：运未全盛，宜明以察之，慎以防之，即有灾害，可随即解脱。
○　问营商：宜出外贩运，随来随售，不可留积。
○　问功名：火在山上，有光明远烛之象，升用在即。
○　问战征：须用火攻。
○　问家宅：慎防火灾。
○　问婚姻：即日可成。
○　问疾病：是肝火上炎之症，其势可危，生死在即，宜慎。
○　问讼事：即日可了。
○　问行人：即归。
○　问六甲：上半月生女，下半月生男。

Judgment
Legge: Transition means that small attainments are possible. If the traveling stranger is firm and correct, there will be good fortune.
Wilhelm/Baynes: The Wanderer. Success through smallness. Perseverance brings good fortune to the wanderer.
Blofeld: The Traveler -- success in small matters. Persistence with regard to traveling brings good fortune.
Liu: The Exile. Small success. To continue leads to good fortune.
Ritsema/Karcher: Sojourning, the small: Growing. Sojourning, Trial: significant. [This hexagram describes your situation in terms of wandering journeys and living in exile. It emphasizes that mingling with others as a stranger whose identity comes from a distant center is the adequate way to handle it...]
Shaughnessy: Traveling. Small receipt. Traveling; determination is auspicious.
Cleary (1): Travel is developmental when small; if travel is correct, it leads to good fortune.
Cleary (2): Travel has a little success. Travel is auspicious if correct.
Wu: Traveling indicates small pervasion. Perseverance will bring auspiciousness.
The Image
Legge: A fire on the mountain -- the image of Transition. The superior man exerts cautious wisdom in his punishments, and does not permit prolonged litigation.

Wilhelm/Baynes: Fire on the mountain: the image of The Wanderer. Thus the superior man is clear-minded and cautious in imposing penalties, and protracts no lawsuits.
Blofeld: This hexagram symbolizes fire upon a mountain. The Superior Man employs wise caution in administering punishments and does not suffer the cases brought before him to be delayed.
Liu: Fire over the mountain symbolizes the Exile. The superior man is careful and clever in imposing punishments, and does not delay the cases brought.
Ritsema/Karcher: Above mountain possessing fire. Sojourning. A chun tzu uses brightening consideration to avail-of punishing and-also not to detain litigating.
Cleary (1): There is fire atop a mountain, transient. Thus superior people apply punishments with understanding and prudence, and do not keep people imprisoned.
Cleary (2): Fire on a mountain – traveling. Etc.
Wu: There is fire on the mountain; this is Traveling. Thus the jun zi exercises the utmost deliberations in exacting punishments such that prisoners will not be detained without cause.
COMMENTARY
Confucius/Legge: Transition indicates that there may be some small attainment and
progress -- the magnetic line occupies the central place in the upper trigram, and is obedient to the dynamic lines above and below it. We also have the attributes of Keeping Still connected with Intelligence in the lower and upper trigrams. Hence it is said that there may be some small attainment and progress. If the traveling stranger is firm and correct as he ought to be, there will be good fortune. Great is the time and great is the right course to be taken under these circumstances!
Legge: The written Chinese character for this hexagram denotes people traveling abroad, and is often translated as Strangers. The figure addresses itself to traveling strangers, and tells them how they ought to comport themselves through the cultivation of humility and firm correctness. By means of these they would escape harm, and make progress. The status of traveling stranger is seen as too low to expect great things of them. It is assumed that the wanderer is in the position of the fifth line. The ideas of humility, docility, calmness and intelligence are derived from the attributes of the component trigrams. These are all characteristics which are proper to a stranger, and are likely to lead to advancement and attainment of his desires. Concerning the Image, K'ung
Ying-ta comments: "A fire on a mountain lays hold of the grass, and runs with it over the
whole space, not stopping anywhere long, and soon disappearing -- such is the emblem of the traveler."

NOTES AND PARAPHRASES
Judgment: During a Transition, keep your willpower great and your expectations small. The Superior Man sees clearly and does not embroil himself in complexity. He is clearminded and cautious in judging the truth of the situation, maintaining detachment from the social milieu. Wilhelm's translation of the title of this hexagram is The Wanderer. A wanderer is one who has no home, or who is between one home and another. This reminds us of the gnostic notion of the "Alien": the incarnate soul exiled to wander in the space-time dimension (i.e., this world). The alien is that which stems from elsewhere and does not belong here ... The stranger who does not know the ways of the foreign land wanders about lost; if he learns its ways too well, he forgets that he is a stranger and gets lost in a different sense by succumbing to the lure of the alien world and becoming estranged to his own origin ... The recollection of his own alienness, the recognition of his place of exile for what it is, is the first step back; the awakened homesickness is the beginning of the return.
Hans Jonas -- The Gnostic Religion In the broadest interpretation then, the message in the Judgment: "If the traveling stranger is firm and correct, there will be good fortune" can refer to not becoming
entangled in the affairs of this world in which we wander -- an idea emphasized in the first
line. Ritsema/Karcher state it explicitly -- defining our challenge as "mingling with others as a stranger whose identity comes from a distant center." This is good general advice for anyone seriously engaged in the Work, since the "distant center" ("God," or the Self) represents the essence we incarnated to serve. We are strangers in this world, and the body is the tomb of the soul, and yet we must not seek to escape by self- murder; for we are the chattels of God who is our herdsman, and without his command we have no right to make our escape.
Pythagorean ethic In more specific situations, the hexagram symbolizes a transitional phase. Lines two, three and four all depict "Inns" or temporary resting places (commonly experienced in dreams as images of hotels or motels). The symbolism is identical: the psyche is reflecting an interim situation during a state of Transition. By definition, a transition is fluid and not yet fixed. Depending upon the choices made, one can go in different directions. In terms of consciousness, it is obvious that the transition can be from a lower state of awareness to a higher one, or vice-versa. Because a transition is an opportunity for deliberate choice-making, the Confucian commentary

concludes with: "Great is the time and great is the right course to be taken under these circumstances!" Lines one, three and six depict very negative situations involving ignorant, arrogant choices. We think of the ego blindly pushing the river of its desires, unable to see the unfortunate consequences it thereby engenders. Line two suggests a solid resting place during our journey, while line four depicts a tenuous, though not necessarily incorrect, similar situation. The fifth line counsels a kind of sacrifice to the ruler (the Self) which results in an eventual reward. The message is to let the Self guide you through a Transition.
SUGGESTIONS FOR MEDITATION
Hexagram number fifty-six is the reverse of hexagram number fifty-five. Compare the role of the superior man in the Image of each figure. How are they the same? How are they different? What are the differences and similarities of the component trigrams of each hexagram, and how do they affect their respective meanings?
Notes, August 15, 2009: A new paraphrase of the Judgment and Image: The Gnostic Alien. Small attainments are possible if the Alien keeps a clear head and maintains his self-discipline. The initiated Adept is intelligent, discreet, and displays vigilant wisdom: he maintains and protects his gnosis via cautious reserve in worldly disputes, eschewing needless contention. [He can do this because he knows that this is an illusory reality: a set-up, a trap, a Loosh factory created by the Demiurge.] A chun tzu uses brightening consideration to avail-of punishing andalso not to detain litigating. [In other words “do the work in the place in which you find yourself” quickly, and efficiently, with as few entanglements as possible under the circumstances. Shun new karma. Implicit is that this experience is preparation for the bodhisattva vow.]

周易第五十六卦初九爻详解
初六爻辞
初六。旅琐琐，斯其所取灾。
象曰：旅琐琐，志穷灾也。
白话文解释
初六：旅人三心二意，进退犹豫，最后还是离开住所，结果自遭灾祸。
《象辞》说：旅人三心二意，说明其人四处碰壁，精神疲惫。

北宋易学家邵雍解
凶：得此爻者，运气不佳，须防祸难。做官的有才但不能受到上司的重用。

台湾国学大儒傅佩荣解
时运：所得有限，修行为宜。
财运：本小利微，小心灾祸。
家宅：谨慎免灾；小户联姻。
身体：病初即治。

初六变卦

  初六爻动变得周易第30卦：离为火。这个卦是同卦（下离上离）相叠。离者丽也，附着之意，一阴附丽，上下二阳，该卦象征火，内空外明。离为火、为明，太阳反复升落，运行不息，柔顺为心。

初六：旅琐琐，斯其所取灾。
《象传》曰：旅琐琐，志穷灾也。
初居卦之最下，是始为旅人者。“琐琐”，小也；“斯”，《尔雅》曰“离也”；“所”，即《诗》“爰得我所”之所，谓居处也，与二三爻曰“次”，四曰“处”，皆为旅舍之地也。“斯其所”者，谓旅行在外，因琐琐细故，遂致离其旅处。《序卦》曰，“旅而无所容”，离其所，则必无地可容矣，故“取灾”，言其灾由自取耳。《传》推本于“志穷”，以其较量于琐琐之故，一有不遂，则离其旅处，不特旅穷而志亦穷矣，穷则招灾，故曰“志穷灾也”。
【占】　问时运：出身既微，行运亦陋，孤身作客，恐难获利。
○　问营商：资财微细，生业亦卑，难免灾祸。
○　问功名：虽得亦卑。
○　问战征：按五百人为旅，军力单薄，有败无胜。
○　问家宅：地位委琐龌龊，必小户之家也。慎可免灾。
○　问婚姻：《诗》“琐琐姻娅，则无膴仕”，知非名门大族也。
○　问疾病：有小灾悔，初起可治。
○　问六甲：生男。
【例】　友人某来，请占气运，筮得《旅》之《离》。
断曰：旅，羁旅也，为远出他乡，孤身只影，羁旅无亲。爻象以柔为吉，以刚为凶，盖惟柔顺和众，斯不为孤立也。初爻为初次行旅，“琐琐”，小也，为量浅陋，镏铢必较，以是取灾，灾由自取耳。今足下占气运，得此爻辞，夫人生如寄，天地本逆旅也，散财和众，则四海皆兄弟，敛财取怨，则坦途成荆棘。人苟委琐龌龊，逐逐为利，势将无地容身，所谓“旅而无所容”也，灾祸之来，必难免矣。足下宜大度宽容，无吝财，无招怨，和悦处世，所谓“言忠信，行笃敬，虽蛮貊可行”焉。

Line-1
Legge: The first line, magnetic, shows the stranger mean and meanly occupied. It is thus that she brings on herself further calamity.
Wilhelm/Baynes: If the wanderer busies himself with trivial things, he draws down misfortune upon himself.
Blofeld: Trifling with unimportant matters, the traveler draws upon himself calamity.
Liu: If the exile dallies with petty matters, he will draw disaster on himself.
Ritsema/Karcher: Sojourning: fragmenting, fragmenting. Splitting-off one's place, grasping calamity.

Shaughnessy: Traveling so trivially; this is the fire that he has taken.
Cleary (1): Restless in travel, this is the misfortune you get.
Cleary (2): Petty fussing on a journey brings misfortune.
Wu: The traveler complains about trivial things and he is poorly received.
COMMENTARY
Confucius/Legge: Her aim has become of the lowest character, and calamity will ensue.
Wilhelm/Baynes: Thereby his will is spent, and this is a misfortune. Blofeld: The calamity attendant upon having no will of our own. Ritsema/Karcher: Purpose exhausted, calamity indeed. Cleary (2): The misfortune of frustration. Wu: His smallmindedness causes poor reception.
Legge: Line one is magnetic in a dynamic place at the bottom of the hexagram, thus the unfavorable auspice. The meanness of the first line doesn't arise from the nature of her occupation, but from her mind and aim being emptied of all that is good and ennobling.
NOTES AND PARAPHRASES
Siu: At the outset, the newcomer in a lowly position is occupying himself with disgraceful machinations. His aspirations invite troubles.
Wing: Do not assume a demeaning role in the general situation. Do not pay attention to trivial matters. This is not a way to gain entry into a group or situation. Maintain a dignified attitude about yourself. Through self-abasement you will only invite ridicule.
Editor: Legge's "Mean" is rendered by the other translators as: "trivial," "unimportant," and "petty." The Confucian commentaries are translated as a failure of willpower which brings about disaster. Implied is loss of purpose and hence of being unclear or ignorant of the situation at hand. All men, from birth onward, live more by sensation than by thought, forced as they are by necessity to give heed to sense impressions. Some stay in the sensate their whole life long. For them, sense is the beginning and end of everything. Good and evil are the pleasures of sense and the pains of sense; it is enough to chase the one and flee the other. Those of them who philosophize say that therein wisdom lies. Like big earthy birds are they, prevented by their bulk from rising off the ground even though they have wings.
Plotinus -- The Enneads
A. Don't waste your energy on unimportant matters.
B. "Trivial pursuit."

周易第五十六卦九二爻详解
六二爻辞
六二。旅即次，怀其资，得童仆，贞。
象曰：得童仆贞，终无尤也。
白话文解释
六二：旅人来到市场，带着钱财，买来一男仆，卜问得吉兆。
《象辞》说：买一男仆，卜问得吉兆，看来这笔买卖没有问题。

北宋易学家邵雍解
吉：得此爻者，运气转好，营谋有成。做官的显耀。

台湾国学大儒傅佩荣解
时运：运势中正，名利皆得。
财运：生财有道，做客无忧。
家宅：寄居亦福；富室赘婿。
身体：旅途有恙，受人照料。

六二变卦

  六二爻动变得周易第50卦：火风鼎。这个卦是异卦（下巽上离）相叠。燃木煮食，化生为熟，除旧布新的意思。鼎为重宝大器，三足稳重之象。煮食，喻食物充足，不再有困难和困扰。在此基础上宜变革，发展事业。

初九爻的哲学含义

旅卦第二爻，爻辞：六二：旅即次，怀其资，得童仆，贞。爻辞释义
艮口：为“就”。次：为“客舍”。《左传》中说道：“凡师，一宿为舍，再宿为信，过信为次。”这原本是说军队的行止，后来引申用于客旅。
本爻辞的意思是：旅客住在旅舍，携带钱财，有童仆照顾，能坚守正道。
从卦象上看，六二以阴爻居于柔位，居中得正。
《象》中这样分析本爻：“得童仆，贞”，终无尤也。这里指出：“有童仆照顾，能坚守正道”，故不会有过失。
占得本爻者，在旅行中非常顺利，怀中带着充足的钱财，但这次旅行并不用
你自己花上多少钱。到了旅馆，有吃有喝，还有童仆的照顾。在这个时候，你要
注意坚守正道，因为恐怕好景不长。
六二：旅卽次，怀其资，得重仆贞。
象曰：得童仆贞，终无尤也。

六二：旅即次，怀其资，得童仆贞。
《象传》曰：得童仆贞，终无尤也。
“即”者，就也；“次”者，舍也；“资”者，货也。幼者童，壮者仆，《艮》为童仆，故曰“童仆”。《离》为资斧，故曰怀资。二爻柔中居正，有“即次”之象。以虚承实；有怀资之象；柔顺，则童仆亦尽其忠信，三事皆得其便宜。内不失己，而己无不安，外不失人，而人无不与，皆由柔顺中正之德所致也，故曰“旅即次，怀其资，得童仆贞”。不言吉者，旅寓之际，得免灾厉为幸耳。《象传》之意，亦不外此也。
【占】　问时运：有财有人，运途中正，自无忧也。
○　问营商：得财则可以谋利，得人则可以共事，千里作客，可以无忧矣。
○　问功名：是以财捐纳者。
○　问战征：资财，即军饷也，“童仆”，即军卒也，饷足兵强，攻无不克。
○　问家宅：必是寄居之宅，喜得财用充裕，童从顺正，家室和平，自无咎祸也。
○　问婚姻：有富室赘婿之象。
○　问疾病：旅处得病，喜有童仆，尽心服侍，可以调养痊愈。
○　问六甲：生男。
【例】　明治十七年，余漫游九州，一日往观某石灰坑，其夜有社员过访予寓，曰：君精于干事，今日巡视敝坑，定有高见，幸请教示。余曰：炭坑之业，余素所未谙，辱承诸君下问，敢为一占以决之。筮得《旅》之《鼎》。
断曰：本社在东京出店，远隔九州，营谋坑业，诸君皆行旅在外者也，故曰“旅即次，怀其资，得童仆贞”。知此坑业，有财有人，可大可久，其所经办，上下用人，皆正直无私，本可无忧矣。但三爻有焚次丧仆之象，明年防有火灾；四爻曰“得其资斧”，后年可以获利，偿斯所失；五爻小失大得，坑业声名，得以上达，是为坑务全盛之时；惜上爻曰“鸟焚其巢，先笑后号咷”，此象可虑，约应在五年之内也，宜预为慎防。

Line-2
Legge: The second line, magnetic, shows the stranger occupying her lodging-house, carrying her means of livelihood, and provided with good and trusty servants.
Wilhelm/Baynes: The wanderer comes to an inn. He has his property with him. He wins the steadfastness of a young servant.
Blofeld: The traveler reaches an inn with his valuables still nestling safely in the bosom of his robe. He gains the loyalty of a young servant. [This implies that we need fear no loss upon our journey.]
Liu: The exile arrives at an inn. He carries valuables. He wins the loyalty of a young servant.
Ritsema/Karcher: Sojourning, approaching a resting-place. Cherishing one's own.
Acquiring a youthful vassal: Trial.
Shaughnessy: In traveling having just lodged, he cherishes his belongings, getting the young servant's determination.
Cleary (1): Coming to a lodge on a journey with money in your pocket, you have attendants, yet are upright.
Cleary (2): Coming to an inn on a journey with supplies in hand, one gains the loyalty of a servant.
Wu: The traveler makes a stop with his valuable belongings and gets help from a trustworthy bellboy.
COMMENTARY
Confucius/Legge: With such servants she will in the end have nothing of which to complain. Wilhelm/Baynes: This is not a mistake in the end. Blofeld: There will be no trouble to the very end. Ritsema/Karcher: Completing without surpassing indeed.
Cleary (2): After all there is no complaint. Wu: He is free from troubles.
Legge: Line two is magnetic, but in her proper and central place. Hence the traveler is represented as provided with everything she requires, and though the auspice is not mentioned, we must understand it as being good. Strong and trusty servants are the most important condition for the comfort and progress of the traveler.

NOTES AND PARAPHRASES
Siu: The man retains his inner sense of modesty and reserve. He acquires the necessary means of livelihood, a home, and good and trustworthy servants.
Wing: With confidence and self-possession you can attract support from new environments. Think of it as the personal gravity generated by the weight of your principles. Someone is ready to help you in your endeavors.
Editor: Psychologically interpreted, the image of a wandering stranger portrays the
ego en-route to somewhere else -- transient, uncommitted, undergoing change. A lodging house or Inn is a temporary shelter, an interim point of view, a transitory state. Legge's "means of livelihood" (rendered as "valuables," "property," "belongings," “money” or “supplies” by the other translators), can be any wealth, gain, power, ability, or consolidation of psychic energy. Most translators qualify "servants" as "young servant." A young servant would symbolically suggest inexperienced, untried power or ability to do work. These images all suggest the consolidation of energy during a period of transition. If the emphasis is on the temporary and transient nature of the worldly sojourn and on the condition of being a stranger, the world is called also the "inn," in which one "lodges"; and "to keep the inn" is a formula for "to be in the world" or "in the body."
H. Jonas -- The Gnostic Religion
A. One preserves one's gains through a transition and obtains new and untried powers. You have everything you need to succeed.

周易第五十六卦九三爻详解详解
九三爻辞
九三。旅焚其次，丧其童仆，贞厉。
象曰：旅焚其次，亦以伤矣。以旅与下，其义丧也。
白话文解释
九三：旅人来到着火的市场上，新买的男仆乘乱跑掉。卜问得险兆。
《象辞》说：旅人来到着火的市场，岂不遭受损失。因为旅人带着男仆同往，男仆乘乱跑掉是很自然的。

北宋易学家邵雍解
凶：得此爻者，运势转坏，多灾多难。做官的有离职之忧。

台湾国学大儒傅佩荣解
时运：运势颠倒，危难不少。
财运：不必求利，早些防祸。
家宅：小心防火；难以偕老。
身体：孩子或童仆难保。

九三变卦

  九三爻动变得周易第35卦：火地晋。这个卦是异卦（下坤上离）相叠。离为日，为光明；坤为地。太阳高悬，普照大地，大地卑顺，万物生长，光明磊落，柔进上行，喻事业蒸蒸日上。

九三爻的哲学含义

旅卦第三爻，爻辞：九三：旅焚其次，丧其童仆，贞厉。爻辞释义
本爻辞的意思是：旅途中所住的客店失火，童仆跑掉了，失去正道，会出现危险。
从卦象上看，九三爻属于阳爻，居于刚位，又处于下卦艮的顶端，艮代表山，九三位于山巅，有自高自大、过刚而不能行中道之象。九三上与九四逆比，不顺于上，得罪主人，遭到当地主人的驱赶。其刚愎自用，上行受阻，又迁怒于下属，所以童仆跑掉了。九三违背了谦逊柔顺原则，遭此困阻，十分凶险。
《象》曰：“旅焚其次”，亦以伤矣；以旅与下，其义丧也。这里指出：“旅途中所住客店失火”，已经受到损伤；把童仆视为路人，童仆舍其而去，是必然的，合乎道理的。
占得此爻者，如果外出，一定要记住谦恭待人，不要自高自大，瞧不起当地人，不要与其他人发生争执，否则会自招灾祸。出现问题之后，要多找自己的毛病，不要对下属横加指责，认为都是他们的责任，这亲一来会失去下属的支持。
越是在一团乱的环境之中，越要保持冷静，守持中道。在不安定的环境之中，如果再失去安定的心境，将会倍感艰苦，难以安身。
九三：旅焚其次，丧其童仆贞，厉。
象曰：旅焚其次，亦以伤矣。以旅与下，其义丧也。

九三：旅焚其次，丧其童仆，贞厉。
《象传》曰：旅焚其次，亦以伤矣。以旅与下，其义丧也。
三爻处内卦之极，出《艮》入《离》，《离》为火，故有焚象；《艮》为居，为舍，“次”，旅舍也，故曰“焚其次”。童仆随侍于次者，次焚，而童仆亦丧，是背主而去者也。《艮》为童仆，故曰“丧其童仆”。旅次焚，祸起不测，有由童仆之不戒者，亦有不由于童仆者。三爻“童仆贞”，然虽贞亦危，故曰“贞厉”。旅次经焚，身危资失，旅客固受伤矣，而在童仆，向承使令，一经焚灾，深恐主人责问，舍此而去，亦其义也，故《象传》两释之。
【占】　问时运：运途颠倒，破败重重，大为可危。
○　问战征：谨防火攻，尤虑军心涣散，不战自遁。
○　问营商：防有不测之祸，可危。
○　问功名：目下难望，必二年后，至五爻曰“终以誉命”，可以成名矣。
○　问婚姻：一时不成，难偕其老。
○　问家宅：防有祝融之灾。
○　问疾病：本人可愈，儿女或童仆，难以保全。
○　问失物：必是童仆所窃。
○　问六甲：生男。
【例】　真言宗高僧云照律师，博识释风俗，为一宗之觉士也，余昔游高野西京，时得相晤。明治十八年夏初，云照师偶访余庐，谓余曰：贫衲以虚无为宗，吉凶悔吝，无复挂念，所以眷眷不忘者，惟在宗教之盛衰耳，敢烦一占。筮得《旅》之《晋》。
断曰：夫《旅》亲寡之卦也，在禅家离凡脱俗，身入空门，以四大为禅房，以六道为逆旅，凡一生所涉，悔吝吉凶，悉属幻境而已。今律师占宗教盛衰，得《旅》三爻，在律师脱离本山，云游世外，到处天涯，何有旅舍？随身衣钵，何有童仆？八妄皆空，无所谓贞也；九根无碍，无所谓厉也；三昧之火既消，无所焚也；四禅之缚既脱，无所丧也。爻象所示，不足为律师挂虑。按《旅》三变而为《晋》，《晋》《彖传》曰“晋，进也，明出地上”，《离》者，日也，象如佛日长明，照大地。禅门之宗教，当有日进日盛之象，是可为律师庆也。

Line-3
Legge: The third line, dynamic, shows the stranger, burning his lodging-house, and having lost his servants. However firm and correct he tries to be, he will be in peril.
Wilhelm/Baynes: The wanderer's inn burns down. He loses the steadfastness of his young servant. Danger.
Blofeld: Owing to the traveler’s lack of caution, the inn is burnt down and he no longer enjoys the young servant's loyalty. Persistence now would lead to trouble. [Our carelessness leads us into such difficulties that it would be folly to proceed.]
Liu: The inn where the exile stays burns down. He loses the loyalty of his young servant. To continue is dangerous.
Ritsema/Karcher: Sojourning, burning one's resting-place. Losing one's youthful vassal.
Trial: adversity.

Shaughnessy: In traveling burning his lodging, and losing his young servant; determination is dangerous.
Cleary (1): Burning the lodge on a journey, you lose your attendants. Even if righteous there is danger.
Cleary (2): Burning the inn on a journey, losing the servants, is dangerous even if one is upright.
Wu: The lodge is on fire. He loses the favor of his helper. He is in danger even persevering.
COMMENTARY
Confucius/Legge: By burning down his lodging-house he himself also suffers harm. When as a stranger, he treats those below him as the line indicates, the right relation between master and servant is lost. Wilhelm/Baynes: This is a loss for him personally. If he deals like a stranger with his subordinate, it is only right that he should lose him.
Blofeld: Traveling on a downward path, our sense of duty and fitness is impaired.
Ritsema/Karcher: Actually truly using injuring. One's righteousness lost indeed.
Cleary (2): One will also be injured. Duty is lost. Wu: It is a pity. Being stern to the helper in traveling is an invitation to loss.
Legge: The third line is dynamic in a dynamic place, but because he is at the top of the lower trigram, he may be expected to be violent. In the case symbolized he is violent to an extraordinary degree, and incapable of correctness. He treats those below him (his servants) with arrogance, which of course alienates them from him. The K'ang-hsi editors remark that the second and third lines are represented as having lodging-houses when the other lines don't, because they are the only two lines in the figure who are in their proper places.
NOTES AND PARAPHRASES
Siu: The newcomer becomes arrogant and truculent. He eventually loses his house and servant and finds himself without support in a perilous situation.
Wing: Offensive and careless behavior in your position are great mistakes. You are in danger of losing what security you have by interfering in matters that are not your concern. Those who may have once been loyal will then withdraw, leaving you in a perilous state.
Editor: Wilhelm points out that the dynamic line in a dynamic place is in this case too
overbearing -- representing one who shows no respect for either those above or below him. For a "stranger in a strange land" to behave in this fashion is a sure formula for failure.
One is reminded of the boorish behavior of some tourists in foreign countries -- their insensitivity invariably costs them both money and respect. Sometimes the line can suggest a kind of masochistic petulance in your attitude toward the Work. Note: Oracle interpretation must always remain open and flexible. A recent receipt of this line reversed

its usual syntax to portray a situation in which the “Inn set on fire” referred to an organization which lost a faithful servant (the querent-employee) through unethical business practices. Always allow your best intuition to recognize the best fit for the symbolism, particularly if an answer doesn’t seem to make sense. Try inverting the situation to see if that works better – if so, the answer will usually be numinous.
The arrogant heart is abhorrent to Yahweh, be sure it will not go unpunished.
Proverbs 16: 5
A. A position is undermined and support is lost because of arrogance.

周易第五十六卦九四爻详解详解
九四爻辞
九四。旅于处，得其资斧，我心不快。
象曰：旅于处，未得位也。得其资斧，心未快也。
白话文解释
九四：旅人回到客居之处，因为赚了不少钱，心中不踏实。
《象辞》说：旅人回到客居之处，这不是恰当的住处。赚了不少钱，恐怕抢劫，自然心中不踏实。

北宋易学家邵雍解
凶：得此爻者，在外者会有所成就，但美中不足，有忧惨是非之事发生。从商者会获利。

台湾国学大儒傅佩荣解
时运：一时有困，来年再说。
财运：获利有限，心中不平。
家宅：地位不适；不是正室。
身体：忧郁不欢。

九四变卦

  九四爻动变得周易第52卦：艮为山。这个卦是同卦（下艮上艮）相叠。艮为山，二山相重，喻静止。它和震卦相反。高潮过后，必然出现低潮，进入事物的相对静止阶段。静止如山，宜止则止，宜行则行。行止即动和静，都不可失机，应恰到好处，动静得宜，适可而止。

九四爻的哲学含义

旅卦第四爻，爻辞：九四：旅于处，得其资斧，我心不快。爻辞释义
处：指处所。资：指资财。斧：指利斧。
本爻辞的意思是：长期居于异乡，尽管得到了钱财之助，利斧之防，但心情仍然不愉快。
从卦象上看，九四是阳爻居于柔位，失位。九四在互巽（六二九三九四）
里，巽代表着赢利，在此指可以得到旅资，又在上卦离里，离为兵戈武器，可以得斧，故为“得其资斧”。程颐指出：资斧，就是“货财之资，器用之利”。这里指九四凭借自己的知识和能力，挣得了钱财，也能安身。但是，九四失位，又不得正，始终觉得自己只是宾客不是主人，大志未遂，故而心中常有不快。
《象》中这样解释本爻：“旅于处”，未得位也；“得其资斧”，心未快也。这里指出：“长期居于异乡”，只是属于宾客而不是主人。“尽管得到了钱财之助，利斧之防”，但仍然客居他乡，故此时心中仍不畅快。
占得此爻者，你长期漂泊在外，虽然经过一番奋斗，已经解决了居住和谋生的问题，也赚了一些钱，但是心里却有漂泊之感，为此难以快乐。所以要注意调整好自己的情绪，既来则安吧。
九四：旅于处，得其资斧，我心不快。
象曰：旅于处，未得位也。得其资斧，心未快也。

九四：旅于处，得其资斧，我心不快。
《象传》曰：旅于处，未得位也。得其资斧，心未快也。
四居《离》之始，《离》为见，四之旅行，是往而求利见也。得位进于朝，不得则旅于处，故《传》曰“未得位也”。《离》为资斧，故曰“资斧”，即《春秋传》所谓“居则具一日之积，行则备一夕之卫”是也。资与二怀资不同，二之资，由我而具，四之资，自外而来，故曰“得”。《离》为干戈，有斧象，斧所以为卫也。四之所以仆仆行旅者，惟期得位乘时耳，乃所得而仅在资斧，所愿未偿，故“我心不快”也。以四初入《离》爻，文采未彰，名誉未显，故禄位犹末得也。
【占】　问时运：盛运未至，所得亦仅耳。
○　问营商：出外贩运少有获利，未能满望。
○　问功名：一时未得，容待来年，定可成就也。
○　问战征：可以掳得敌粮，未能遽获大胜。
○　问婚姻：嫁资颇厚，但是偏房，非正嫡也。
○　问家宅：地位不当。
○　问疾病：是心疾也，因谋望不遂，忧郁所致。
○　问失物：可得。
○　问六甲：生女。
【例】　明治十八年某月，某贵显来访，曰：余知友某氏，今受外国公使之命，在某氏尚别有希望，不知成否？请劳一筮。筮得《旅》之《艮》。
断曰：《旅》者出内向外之卦，出使外国，即旅行之象。凡使臣远适异国，行则授餐，宿则授馆，固其宜也，故曰“旅于处，得其资斧”。至舍使任而别谋位置，是得陇望蜀，恐未能如愿以偿，宜其中心不快也。迨五爻曰“终以誉命”，则所谋可遂矣。

Line-4
Legge: The fourth line, dynamic, shows the traveler in a resting place, having also the means of livelihood and the axe, but still saying: "I am not at ease in my mind."
Wilhelm/Baynes: The wanderer rests in a shelter. He obtains his property and an ax. My heart is not glad.
Blofeld: The traveler reaches a place where he obtains the money needed for his expenses, yet laments that there is no joy in his heart. [Were we to travel or continue to travel now, though material difficulties would not arise, we should not experience any happiness.]
Liu: The exile finds rest in a sanctuary. He regains his valuables. He is not happy in his heart.
Ritsema/Karcher: Sojourning, tending-towards abiding. Acquiring one's own emblemax. My heart not keen.
Shaughnessy: In traveling, staying put, he gets his goods and ax; my heart is not happy.
Cleary (1): Traveling in the right place, one obtains resources and tools, but one’s heart is not happy.
Wu: The traveler rests in his lodge. He has the amenities, but he is not at ease.
COMMENTARY
Confucius/Legge: Although in a resting place, he has not got his proper position. Even with a livelihood and an axe his mind is not at ease. Wilhelm/Baynes: He has not yet obtained his place. He is not yet glad at heart. Blofeld: His wandering to that place is indicated by the unsuitable position of this line; his obtaining money for expenses brings him no joy. Ritsema/Karcher: Not-yet acquiring the situation indeed. The heart not-yet

keen indeed. Cleary (2): One has not gotten a position. One’s heart is not yet happy. Wu: His position is improper. He is still not at ease.
Legge: Line four is dynamic, but in a magnetic place. Hence, although he is without a lodging-house, he does have a shelter which is not very secure. He can use the axe for defense, but is still uneasy in his mind. The K'ang-hsi editors observe that the mention of the axe makes us think of caution as a quality desirable in a wanderer.
NOTES AND PARAPHRASES
Siu: Although the inferior man finds a resting place and a means of livelihood, his aspirations are greater than his capabilities. He remains ill at ease, a stranger in a strange environment.
Wing: Though you are on your way toward the attainment of your goals, you are constantly aware that you have not arrived. This state of mind leaves you feeling uneasy -knowing you must move on, and yet anxious to protect and hold intact that which you have already accomplished.
Editor: Here the wanderer is "camping out," so to speak -- occupying a temporary position during a transition. The axe, analogous to the sword (or any metallic cutting instrument), can symbolize mental discrimination. (Cf. The suit of swords in the Tarot.) The image is of one who has the power to comprehend his situation and the resources to advance to a new position, yet is still in a very tenuous and ill-defined state of being. The issue could go either way. This realization is extremely important from a practical standpoint, for it implies that only constant attention to the unconscious, an inner devoted tribute, is sufficient to enlist its cooperation. The unconscious realms cannot be analyzed away, cannot be defeated in battle, but, at best, by conscious confrontation, can be taken into account within the limits of one's individual capacity.
E.C. Whitmont -- The Symbolic Quest
A. A synthesis is only tentative -- gains are vulnerable to loss.
B. Consolidate and defend your position. You have all you need, but could lose it.
C. An incomplete idea or concept needs nourishment and careful discrimination to make it secure.

周易第五十六卦九五爻详解详解
六五爻辞
六五。射雉一矢亡，终以誉命。
象曰：终以誉命，上逮也。
白话文解释
六五：射野鸡，一发命中，其人因而博得善时的美名。
《象辞》说：终于博得善射的美名，众口传誉，上面的人也知道了。

北宋易学家邵雍解
吉：得此爻者，会得到老者的帮助，事有所成。

台湾国学大儒傅佩荣解
时运：晚运甚佳，值得恭喜。
财运：小失大得，有利有名。
家宅：可称美善；佳偶天成。
身体：殉难受奖。

六五变卦

  六五爻动变得周易第33卦：天山遁。这个卦是异卦（下艮上乾）相叠。乾为天，艮为山。天下有山，山高天退。阴长阳消，小人得势，君子退隐，明哲保身，伺机救天下。

九五爻的哲学含义

旅卦第五爻，爻辞：六五：射雉，一矢亡，终以誉命。爻辞释义
雉：指野鸡。誉：指好的名声。命：指任命，爵命。
本爻辞的意思是：射野鸡，一箭射中，最终获得荣誉和爵命。
从卦象上看，六五属于阴爻居于柔位，处于君主之位，持中守正。所以做事顺利，很是吉祥。
《象》曰：“终以誉命”，上逮也。这里指出：“最终获得荣誉和爵命”，是由于能亲近居高位的尊者。
占得此爻者，在旅行中会遇到一显身手的机会，你要像射箭一样，看准目标，一箭中的。这样荣誉和地位就会自然而来。
六五：射雉一矢亡，终以誉命。
象曰：终以誉命，上逮也。

六五：射雉，一矢亡，终以誉命。
《象传》曰：终以誉命，上逮也。
五爻柔顺文明，为《离》之主，《离》为雉，又为弓矢，故取象“射雉”。五动体《乾》，矢动雉飞，故“一矢亡”。五自《坤》三来，《坤》为终，《离》为誉，下互《巽》，《巽》为命，故曰“终以誉命”。古者士以雉为贽，射雉而得，是士之进身有阶也。五以远适他邦，得以射雉著能，一时翕然称美，名誉上闻，而来赐命之庆也。故《传释》之曰：“上逮也。”
【占】　问时运：运途柔顺，小往大来，终有庆也。
○　问营商：虽小失，有大得也，名利兼全。
○　问功名：晚运亨通，声名上达。
○　问战征：有一翦成功之象。
○　问家宅：翚飞鸟革，善美堪称。
○　问婚姻：二五得应，世称佳偶。
○　问疾病：想是身临矢石，以忠殉难，得有赐命之荣。
○　问六甲：有桑弧蓬矢之兆，男喜也。
【例】　明治二十四年，占某贵显气运，筮得《旅》之《遁》。
断曰：五处文明之爻，雉，鸟之有文者也，故“离为雉”；射雉得之，言能取法文明也。矢发于近，及于远，有《旅》之象；一矢虽亡，一雉可获，小费大得，宜其志誉上闻也。今贵下占气运，得此爻，就卦象论，知贵下有奉命远游之象；就爻辞论，知贵下有小往大来之庆。自维新以来，国家政令，多取法欧美，今贵下皇华奉使，远适异国，一以敦两邦之好，一以观上国之风，彼所谓日进文明者，何难一举而得之？譬如射雉，可一矢而中的矣。则贵下之声誉，可远播于四方，贵下之使命，定荣邀夫三赐。是可为贵下预贺焉。

Line-5
Legge: The fifth line, magnetic, shows its subject shooting a pheasant. She will lose her arrow, but in the end she will obtain praise and a high charge.

Wilhelm/Baynes: He shoots a pheasant. It drops with the first arrow. In the end this brings both praise and office.
Blofeld: While pheasant shooting, he loses an arrow. In the end he wins praise and attains to office. [After suffering a small loss, we shall receive considerable benefits from those above us.]
Liu: He shoots a pheasant, losing one arrow. In the end he gains honor and position.
Ritsema/Karcher: Shooting a pheasant. The-one arrow extinguishing. Completing uses praising fate.
Shaughnessy: Shooting the pheasant, one arrow is gone; in the winter he is thereby presented a command.
Cleary (1): Shooting a pheasant, one arrow is lost; eventually one is entitled, because of good repute.
Cleary (2): ... Ultimately one is lauded and given a mandate.
Wu: He shoots a pheasant, but loses an arrow. Eventually he receives a conferment of praise.
COMMENTARY
Confucius/Legge: She has reached a high place. Wilhelm/Baynes: In the end he rises through praise and office. Blofeld: Both of these are bestowed from above. Ritsema/
Karcher: Overtaking the above indeed. Cleary (2): Reaching the highest. Wu: “Eventually he receives a conferment of praise” from his superior.
Legge: Although magnetic, the fifth line is in the center of the upper trigram of Clarity and Intelligence. She is the ruler of the trigram and the dynamic fourth and sixth lines loyally defend and help her. She shoots a pheasant. When an officer was traveling abroad in ancient times, the gift of introduction at any feudal court was a pheasant. The wanderer is here praised by her friends and exalted to a place of dignity by the ruler to whom she is acceptable. Note that the idea of the fifth line being the ruler's seat is dropped here as being alien to the idea of the hexagram.
NOTES AND PARAPHRASES
Siu: The man succeeds in his task and receives the recognition and praise of his friends. They recommend him to the prince, who accepts his services in a highly responsible position.

Wing: It may be that you must establish a place for yourself in altogether new territory. Be mindful of your approach. Modesty and generosity in the beginning will be rewarded with position and acceptance. Success is indicated.
Editor: There is some ambiguity in the various interpretations of this line. Some say that the fifth line is the seat of the ruler, though the logic of the symbolism suggests that since the ruler bestows favors on the subject of the line, he must be elsewhere. Wilhelm says that line four represents the wanderer's friends, and line six represents the high place to which she is promoted. As a bird, the pheasant is a creature of air, or mental realm, hence symbolic of an idea, concept or thought. Here the thought is given (sacrificed) to the ruler or Self. The arrow here suggests aspiration or intent: to perceive a goal or target (the pheasant) and make it one's own. However, the arrow is lost, and the quarry is given to the ruler in a gesture of fealty. In the end this results in a reward for the wanderer. All of these images suggest a kind of willing sacrifice which one may not completely understand, but which will eventually result in an ample reward. Intellectually the Self is no more than a psychological concept, a construct that serves to express an unknowable essence which we cannot grasp as such, since by definition it transcends our powers of comprehension. It might equally well be called the "God within us." The beginnings of our whole psychic life seem to be inextricably rooted in this point, and all our highest and ultimate purposes seem to be striving towards it.
Jung -- Two Essays on Analytical Psychology
A. Your aspiration exceeds your comprehension. Sacrifice a small reward now and receive a big one later on.
B. Sacrifice your need to understand. Have faith in the Work.

周易第五十六卦上九爻详解详解
上九爻辞
上九。鸟焚其巢，旅人先笑后号啕。丧牛于易，凶。
象曰：以旅在上，其义焚也。丧牛于易，终莫之闻也。
白话文解释
上九：鸟儿的巢窠被焚烧，周人的邑落被抢劫，四处流落的周人啊，美好的生活已成往事，悲惨的现实即在眼前，狄人牵着牛羊去，往后的日子怎么过。
《象辞》说：以商旅身份而身登高爵，非分之极，其居室被焚毁是意料之中的事，牛羊在易地被抢劫，也没有人来体恤安慰，是理所应当。

北宋易学家邵雍解
凶：得此爻者，先好后坏，或迁居修造以避灾难，或有目疾，或会遭火灾。做官的难保其位，有先得后失之忧。

台湾国学大儒傅佩荣解
时运：有失无得，乐极生悲。
财运：小利大损，十分凶险。
家宅：覆巢之险；先喜后悲。
身体：属牛者凶。

上九变卦

  上九爻动变得周易第62卦：雷山小过。这个卦是异卦（下艮上震）相叠。艮为山，震为雷，过山雷鸣，不可不畏惧。阳为大，阴为小，卦外四阴超过中二阳，故称“小过”，小有越过。

上九爻的哲学含义

旅卦第六爻，爻辞：上九：鸟焚其巢，旅人先笑，后号眺；丧牛于易，凶。爻辞释义
本爻辞的意思是：鸟巢失火被烧掉，外出之人先喜悦欢笑，后来号啕痛哭；在边界丢失了牛，有凶险。
从卦象上看，上九爻以阳爻居阴位，刚进失位，又不能持中，与主张静止的九三爻敌应，躁进不已，失其顺德，不知适时变通，故而有凶。
占得此爻者，因为自己的自高自大，惹来了一系列的麻烦，所以一定要注意自己的为人处事的态度。
上九：鸟焚其集，旅人先笑后号啕。丧牛于易，凶。
象曰：以旅在上，其义焚也。丧牛于易，终莫之同也。

上九：鸟焚其巢，旅人先笑后号咷，丧牛于易，凶。
《象传》曰：以旅在上，其义焚也。丧牛于易，终莫之闻也。
《离》为鸟，《艮》为止，故曰“巢”。《离》为火，互《巽》为木，故曰“焚其巢”。鸟之有巢，犹《旅》之有次也，三居内卦之极，刚而过中，故其次焚；上居全卦之极，高而忘危，故其巢亦焚，辞虽不同，其义一也。三至五互《兑》，《兑》为悦，为口，有笑之象；《离》五曰“出涕沱若”，有号咷之象。先互《兑》，后入《离》，故曰“先笑后号咷”。《离》本《坤》体，《坤》为牛，亦为丧，故曰“丧牛”。牛性最顺，《旅》卦全体，以柔顺者吉，刚暴者凶，上以刚处极，失其顺矣，是谓“丧牛”。“易”，不难也；丧其牛，势必凶矣。《象传》以《旅》处上极，犹如《离》木上槁，故曰“其义焚也”。“终莫之闻”者，“丧牛于易”，犹客死于外，无室无家，终无人过而问之者矣。《大壮》曰“丧羊”，丧其狠也；《旅》曰“丧牛”，丧其顺也。狠可丧，顺不可丧也。
【占】　问时运：行运已极，高而无与，乐极悲来，凶之道也。
○　问战征：防有焚营劫寨之危。
○　问营商：先小利，后大损，凶灾叠至，可危可危。
○　问功名：有丧无得。
○　问家宅：有覆巢累卵之危。
○　问婚姻：先成后散，先喜后悲，凶。
○　问疾病：属牛者必凶。
○　问六甲：生女，不育。
【例】　明治廿四年五月，余游寓大孤，一日侵晓，有新闻记者数人，访余旅舍，曰：今回有一大事变，请为一占。余询为何事，曰大津事变也。筮得《旅》之《小过》。
断曰：卦名曰《旅》，无论为名为利，或贵或贱，凡北马南船，邀游天涯，皆旅人也。旅人驰逐风尘，犹鸟之翱翔云霄，鸟之栖集有巢，旅之止宿有所，其义同也。上居高位，有贵人之象；高而可危，有焚巢之虑。巢之未焚，安栖可喜，巢之既焚，失所可悲，故有“先笑后号咷”之辞。牛所以驾车而行也，“焚其巢”，既不得其栖；丧其牛，又不便于行，不几伥伥无之矣！占大津事变，得《旅》上爻，上爻处《艮》之极，《艮》反为《震》，《震》为主器，有太子之象；上爻又在位外，有太子出游在外之象。《离》为火，火炎上，巢于树上，故象为“鸟焚其巢”，是巢之焚，以高而在上取凶也。今番大津之变，亦因俄为强国，太子又在高位，是以有此非常之祸。《离》又为刀，故伤为刀击，伤在头部，亦应上爻。当俄太子始来我国，礼遇之丰，彼此欢洽，忽罹此变，彼此惊叹，即所谓“先笑后号咷”也。是日俄太子游至大津，意在轻车简易，不驾舆卫，不知此一击也，正因其易而来，故曰“丧牛于易”。《离》为牛，故取象于牛；《离》又为甲，闻太子之帽，中有铁甲，故无重伤。卦至上已终，出卦为《巽》，《巽》为归，知太子必即罢游归国矣。《象传》曰“终莫之闻”，料知太子无恙归国，在俄国亦以狂暴目之，置之不闻而已。至凶犯津田三藏之罪，《旅》《大象》曰，“君子以明慎用刑，而不留狱”，当以速决无疑。
余明晰以断，新闻记者咸皆惊服。此占为关两国交际，未许刊揭报纸，谨录以呈扈从诸大臣。后见大阪《朝日新闻》报刊载副岛伯所论，谓津田凶犯，宜速处决，此言正合《易》旨也。

Line-6
Legge: The sixth line, dynamic, suggests the idea of a bird burning its nest. The stranger, thus represented, first laughs and then cries out. He has lost his ox-like docility too readily and easily. There will be evil.
Wilhelm/Baynes: The bird's nest burns up. The wanderer laughs at first, then must needs lament and weep. Through carelessness he loses his cow. Misfortune.
Blofeld: A bird manages to burn its own nest. At first the traveler laughs, but then has
cause to shout and weep. A cow is lost through carelessness -- misfortune! [Presumably,
someone's carelessness causes him misfortune which excites our mirth -- until we discover that we ourselves are deeply involved in the resulting loss.]
Liu: A bird's nest burns. The exile laughs in the beginning, laments later. He loses his cow by being careless. Misfortune.

Ritsema/Karcher: A bird burning its nest. Sojourning people beforehand laughing, afterwards crying-out sobbing. Losing the cattle, tending-towards versatility. Pitfall.
Shaughnessy: A crow disorders its nest; the traveler first laughs and later weeps and wails, losing an ox at Yi; inauspicious.
Cleary (1): A bird turns (Sic) its nest. The traveler first laughs, afterward cries. Losing the ox at the border, there is misfortune.
Cleary (2): ... Losing the cow while at ease is unfortunate.
Wu: Like a bird burning its own nest, the traveler first laughs with joy and then howls in sorrow. Like losing a cow in the field, it is foreboding.
COMMENTARY
Confucius/Legge: He would not listen to the truth about the course to be pursued.
Wilhelm/Baynes: Being at the top as a wanderer rightly leads to being burnt up. In the end he hears nothing. Blofeld: The top of this hexagram signifies burning. The loss of a cow through carelessness means that no news will ever be obtained of something we have lost (or are about to lose). Ritsema/Karcher: Using Sojourning to locate- in the above. One's righteousness burning indeed. Completing absolutely-nothing: having hearing indeed. Cleary (2): Because the travel is in a high place, it is just to be destroyed. After all one does not listen. Wu: Traveling at this top position amounts to burning oneself. The misfortune of losing a cow in the field is something he has not heard of.
Legge: Line six is dynamic in a magnetic place at the outer limit of the trigram of Clarity - he will be arrogant and violent, the opposite of what a wanderer should be, and the issue will be evil. Humility cannot co-exist with haughty arrogance, and his careless selfsufficiency has shut his mind against all the lessons of wisdom.
NOTES AND PARAPHRASES
Siu: The newcomer becomes careless, imprudent, and violent at the height of his distinction.
Wing: By losing yourself in the drama of a new situation and by involving yourself in details that have nothing whatsoever to do with the development of your own principles, you detach yourself from the very foundation of your original aims. Misfortune.
Editor: A bird, as a creature of the air, the realm of thought, can symbolize an idea or
concept. A nest suggests the foundation, or resting place of a thought -- a necessary premise upon which the thought is founded. To burn up a necessary premise, foundation,
or whatever, suggests thought that has transcended the bounds of reality -- i.e., fantasy, or illusion. If this is the only changing line, the hexagram becomes number sixty-two, Small Powers, the corresponding line of which also images a bird transcending its proper

bounds. The wanderer here is arrogant, and as Legge points out, "carelessly selfsufficient." The line sometimes implies some harsh truths about an overly intellectual approach to life. An inflated consciousness is always egocentric and conscious of nothing but its own existence. It is incapable of learning from the past, incapable of understanding contemporary events, and incapable of drawing right conclusions about the future. It is hypnotized by itself and therefore cannot be argued with. It inevitably dooms itself to calamities that must strike it dead.
Jung -- Psychology and Alchemy
A. Criminal negligence creates an irretrievable loss.
B. Image of a stupid idea.
April 2, 2001, 1/10/09, 6/25/09, 8/15/09