Hexagram 10 · 天泽履

履卦原文
履。履虎尾，不咥人，亨。

象曰：上天下泽，履。君子以辨上下，定民志。

白话文解释
履卦：踩着虎尾巴，老虎不咬人，吉利。
《象辞》说：本卦上卦为乾，为天，下卦为兑，为泽，上天下泽，尊卑显别，这是履卦的卦象。君子观此卦象，从而分别上下尊卑，使人民循规蹈矩，安份守纪。
《断易天机》解
履卦乾上兑下，为艮宫五世卦。履为履行之意，又寓意礼，提示占筮者要兢兢戒惧，遵守礼节，这样才有惊无险。

北宋易学家邵雍解
步履不安，困难危险；谦虚自重，敬慎事主。
得此卦者，困难时期，多坎坷不顺，万事不宜急进，须循序渐进，谨慎行事。

台湾国学大儒傅佩荣解
时运：依序升进，不可攀缘。
财运：明察货品，待时而售。
家宅：门庭严整。
身体：疏通气血。

传统解卦
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。
大象：柔弱遇刚强，欲行却难行之象，难且危也。
运势：先劳而后逸，始惊而后安，百事不宜急进，须以和待人，有惊无险。
事业：起初很不顺利，受到种种威胁，若能提高警惕，谨小慎微，脚踏实地，逐个地去克服困难，不改变自己的决心，一定可以达到目的。办事有自知之明，务必量力而行，不可不顾实际，尤其不得逞强，急于求成。
经商：宜待观动静，勿为小利而动摇自己计划，尤其不得贪得无厌，遵循商业道德，了解全面信息。
求名：务必有恒心，孜孜以求，不为财富利诱，不为世俗干扰，坚持自己的志向和理想，可以取得成功。
婚恋：双方安贫乐道，可和睦相处，若一方为富贵所动，会发生婚变。
决策：诸事必须小心慎重，不利的情况经常会出现，但若能处理得好，总会是有惊无险，化险为夷。为此，办事必须认认真真，遵循正道，虚心听取别人的建议，量力而行，切莫自负逞强，一定会有好的结果。

第十卦的哲学含义：

履卦，这个卦是异卦相叠，下卦为兑，上卦为乾。乾为天;兑为泽，以天喻君，以泽喻民。君上民下，各得其位。
从卦像上看，履卦是兑下乾上。乾刚健，才德无比，这正是兑所不能及的。
从卦形我们还能看出，乾为天在上，兑为泽在下，这意味着天在下雨，地则把雨水汇集为泽。这是顺乎自然、合乎事物存在和发展规律的。所以在学习和实践之中，还要遵循自然的规律。
履卦是兑下乾上，传统称作天泽履。这一卦的卦形，恰好与“小畜”上下相反。彼此是相对卦，一停一进交互为用。《序卦传》说：“物畜然后有礼，故受之以履。履者，礼也。”这是说，物资蓄积后，就要制定礼节，将“履”解释为“礼”。“礼”与“履”同音，“礼”必须人来履行，所以这样解释。
在易经之中，履这一卦主要是践履、履行的意思。《杂卦》说：“履，不处也。”履是行进而不停留。《说文》中指出：“履，足所依也。”履是脚上穿的鞋子。综上所述，履的本义是鞋子，引伸为践履，履进，礼节。古人认为，人的行动要受到礼的节制，不然就会乱来，故履有该怎样行动的意思，这就是礼。
履卦与小畜互为综卦，这两卦的卦爻结构都是一阴对五阳，但是小畜卦的六四以阴居阴，当位得正，柔顺利贞，能够蓄止刚势力前进的势头，而履卦的六三以阴居阳，本身也带有一事实上的刚性，由此而形成的态势就不是如同小畜卦那样的以柔软蓄刚，而是以刚遇刚了。
履卦的智慧之象，有笠，成立义;文书破，损义;女子乃好，有伞有所庇盖;卓旗官人边坐，门旗义;堠上有千里字，坐镇千里之侯伯。

10.天泽履(䷉)-高岛易断
“履”者，冠履之履。篆书从尸，从彳，从舟。尸者，象人身；舟者，载也；彳者，行也。即所谓步履而行，可以运动人身者也。故此卦以此取名，《彖》辞曰“履虎尾”者是也。转而为礼，礼者，人之所践行也，故《序卦传》曰，“物畜然后有礼，故受之以履”；《大象》曰，“以辨上下”。又转为福之义，《诗》曰“福履绥之”是也。人能守礼，则天赐之以福。此卦外《乾》内《兑》，《乾》天，《兑》泽，天在上，泽居下，上下尊卑之分正，故有礼之象。又《乾》为行，《兑》为和，《论语》曰：“礼之用，和为贵。”《彖》有“履虎尾”之辞，故即取其首字以名卦也。
履：履虎尾，不咥人，亨。
▲　篆书履
《彖传》曰：履，柔履刚也。说而应乎乾，是以履虎尾，不咥人，亨。刚中正，履帝位而不疚，光明也。
此卦《乾》上《兑》下，《乾》为老父，前行，《兑》为小女，追随在后。凡以刚健践弱之后易，以柔弱践刚健之后难。就卦面《观》之，以六三一阴之柔弱，介五阳刚强之中，有欲行难行之象。以至弱之质，蹑于至刚之后，犹“履虎尾”，最是危机。文王就其难行之道，系其辞曰“履虎尾”，危之也。《乾》为虎，虎指刚健者。人者对虎而言，“不咥人，亨”。此卦二五两爻，皆得阳刚之中正，九五尊位，居至高至贵，而能不疚于心，必有光明之德也，谓之“刚中正，履帝位而不疚，光明也”。《彖传》三句，专就五爻而言，此爻卦变则为《离》，《离》为火，为日，为电，有光明之象。
以此卦拟人事，内卦《兑》为我，外卦《乾》为彼，我柔弱而彼刚健。例之古人，如上杉谦信、织田信长等，刚毅果敢，为其臣仆者，一不顺从，每遭惨祸，谚云“伴君如伴虎”，此之谓也。嗟乎！世路险阻，无往而非危机，虎之惟人，不独山林，凡一切利害所关，即为危机之所伏，皆可作虎观也。惟以不敢先之心，后天下之人，以不敢犯之心，临天下之事，以不敢轻进之心，处天下之忧患，敬以持己，和以接人，以此履虎，虎虽刚猛，必不见难。由是观之，人能行以卑逊，何往而不亨通哉！行于强暴，则强暴服，行于蛮貊，则蛮貂化，行于患难，则患难再，皆和悦之效也。以卦体言，初爻虎尾，至九五之时，危险既去，身安心泰，自具光明之德也。故履之时，柔能制刚，弱能胜强，虽刚暴难制者，皆可以柔和之道制之。若欲以刚制刚，必有大咎，此《履》卦所以贵和悦而应上也。
以此卦拟国家，上卦为政府，下卦为人民，上刚强，下卑屈，名分悬隔，刚强者进于前，卑屈者随其后，谓之履，柔履刚也。上下之秩序如此，下以和悦爱敬，服从夫上，上亦乐其柔顺，不复以强暴相凌，谓之“悦而应乎乾，是以履虎尾，不咥人，亨”。九五之君，德称其位，垂拱而天下治，上不愧祖宗之鉴临，下不负臣民之瞻仰，何疚之有？于是功业显著，德性光明，谓之“刚中正，履帝位而不疚，光明也”。
通观此卦，高者无若天，低者无若泽，上下尊卑之分，昭然若揭。六三以一阴，介在五阳之间，为全卦之主，才弱而志刚，体暗而用明，不自量力，而敢于前进，致蹈危祸也。初九在下，素位而行，不关荣誉，虽涉危险之世，行其固有之业，而自得其安乐也。九二居内卦之中，不系情于名利之途，坦然自乐，不陷于危险也。九四上事威猛之君，下接奸佞之侣，处危惧之地，小心翼翼，位尊而主不疑，权重而人不忌，终得遂其志也。九五居尊位，雄才大略，独断独行，以刚猛而御下者也。上爻熟练世故，洞悉人情，建大业，奏伟功，而克享元吉者也，是《履》之终也。
《大象》曰：上天下泽，履，君子以辨上下，定民志。
此卦“上天下泽”，尊卑贵贱之等级分明，是不易之定理也。君子见此象，“辨上下，定民志”，使之各居其所，各安其分，不相紊乱，自无僭越，礼制之要也。夫宇宙间，莫低于泽，莫高于天，譬诸在人，莫尊于冠，莫卑于履，上下之分如此。《履》者，礼也，君子体《乾》之强，庄敬而日强，所以行礼也。《兑》之德悦也，悦者和也，礼以退为让，履以下为基，故曰“履，德之基也”。天而不下交于泽，则江河无润；泽而不上交于天，则雨露无滋。惟天高而能下，故水土草木之气，蒸而为云雨，而天益高；惟君尊而能卑，故亿兆臣民之分辨，而为礼让，而君益尊。若上下不辨，民志不定，则等威无别，民情骚动，天下纷然，乱自此起，如之何其能治也？此卦上自天子，下至庶人，安尊卑之分，联上下之情，君怀明德，民无二志，天下所由治也，谓之“君子以辨上下，定民志”。
【占】　问家业：有门庭肃穆，仆妾顺从之象。
○　问任官：有品级渐升之象，若攀援干进，反致不利。
○　问营商：宜辨别货品，实察商情，待时而售，必得高价。
○　问出行：利于滨海之地。
○　问六甲：得女。
○　问疾病：宜疏通中焦。
○　问遗失：一时为物所掩，久后自出。

Judgment
Legge: Cautious Advance suggests the idea of one treading on the tail of a tiger, which does not bite him. There will be progress and success.
Wilhelm/Baynes: Treading. Treading upon the tail of the tiger. It does not bite the man. Success. [For the weak to take a stand against the strong is not dangerous here, because it happens in good humor and without presumption, so that the strong man is not irritated but takes it all in good part. Such
simplicity and unpretentiousness is faith derived from reality -- neither from love of happiness nor fear of unhappiness, but free of fear and hope. The concern here is with the art of action by means of proper conduct, and presupposes being childlike in its highest sense.]
Blofeld: Though he treads upon the tiger's tail, it does not bite him. Success! [The general idea of this hexagram is that success can be won, but that the situation is dangerous enough to require extreme caution. The `tiger' MAY not bite, but on the other hand, as lines three and five demonstrate, we cannot be certain of this. To consort with rulers and people in high places may be most beneficial; but, should we fail to please, they may make us regret our temerity.]
Liu: Treading: Stepping on the tail of a tiger, but it does not bite one. Success. [You should act only after you have planned carefully, and then with resolution.]
Ritsema/Karcher: Treading a tiger tail. Not snapping-at people. Growing. [This hexagram describes your situation in terms of finding and making your way. It emphasizes that doing this step by step is the adequate way to handle it.]
Shaughnessy: Treading on a tiger's tail; not a real man; receipt.
Cleary (1): Even when they tread on a tiger’s tail, it doesn’t bite people. This is developmental.

Cleary (2): Someone treads on a tiger’s tail without being bitten, thus getting through.
Wu: Treading after a tiger without being bitten indicates pervasion.
The Image
Legge: The image of the sky above, and below it the waters of a marsh, form Cautious Advance. The superior man, in accordance with this, discriminates between high and low, and gives settlement to the aims of the people.
Wilhelm/Baynes: Heaven above, the lake below: the image of Treading. Thus the superior man discriminates between high and low, and thereby fortifies the thinking of the people. (Thus the superior man creates in society the differences in rank that correspond with differences in natural endowment, and in this way fortifies the thinking of the people, who are reassured when these differences accord with nature ... We see a universe moved from within, without external manipulation. Since the universe is also within the human being, internal universal order leads to order without by the force of necessary differentiation.) [Cf. the ideal society in Plato’s Republic.]
Blofeld: This hexagram symbolizes a body of water lying open to the sky. The Superior Man consults both high and low and thereby steadies the people's will.
Liu: The heaven above and the lake below symbolize Treading. The superior man differentiates between high and low, and thus fixes the minds of the people.
Ritsema/Karcher: Heaven above, marsh below. Treading. A chun tzu uses differentiating Above and Below. A chun tzu uses setting-right the commoners, the purpose.
Cleary (1): Above is the sky, below is a lake: Treading. Thus do superior people distinguish above and below, and settle the will of the people.
Cleary (2): … Leaders stabilize the wills of the people by distinguishing positions.
Wu: Heaven above and marshes below, this is Treading. Thus the jun zi discriminates various levels of governmental services and sets the goals of the people.
COMMENTARY
Confucius/Legge: In Cautious Advance we have the symbol of Weakness treading on that of Strength. The lower trigram indicates Pleasure and Satisfaction, and responds to the upper indicating Strength. Hence it is said, "He treads on the tail of a tiger." The fifth line is dynamic, in the center, and in his

correct place. He occupies the God-given position, and falls into no distress or
failure -- his action will be brilliant.
Legge: Cautious Advance is made up of the lower trigram of Pleased Satisfaction or "Naiveté," and the upper trigram of Heaven, or Primal Power. Being situated below the great symbol of Strength, Naiveté is seen to be stepping on a tiger's tail. To emerge unscathed from such a danger depends entirely upon propriety and a strict observance of all the rules of correct behavior. On these, as so many stepping stones, one may tread safely amid scenes of disorder and peril. The symbol of weakness, according to Wang Shen-tzu is the third line which is urged on by the two lines below it to encounter the three strong lines above. Other commentators say that the whole lower trigram, partaking of the yin nature, is the symbol of weakness, and the entire upper trigram is symbolic of strength. The Chen-Chung editors say that to get the full meaning, we must hold both views.
Ch'eng-tzu says of the Image: "The sky above and a marsh lying below it is true in nature and reason, and so should be the rules of propriety on which men tread."
NOTES AND PARAPHRASES
Judgment: A cautious advance in the face of potentially volatile conditions will lead to safety. The Superior Man orders his priorities realistically and gets a grip on himself. Cautious Advance depicts the lower trigram of the joyful Youngest
Daughter stepping on the heels of the upper trigram of Heaven -- the stern Pater
Familias: Yahweh Saboath, or Zeus with his thunderbolt. In her innocence she doesn't realize the danger of her action. This is "treading on the tail of the tiger," and the hexagram teaches us how to do this without being bitten. The original Judgment suggests that superior powers realize the innocent intent of the action, and may be inclined to be lenient.
You should not resist fate, nor need you escape it; if you go to meet it, it will guide you pleasantly.
Goethe Wilhelm's notes on The Image illustrate the undemocratic truth that although all men are created equal in the eyes of God, every human being possesses clearly differentiated strengths, weaknesses, talents and incapacities. In Lectures on the I Ching, he says:

The secret of proper conduct is in inequality. Uniformity alone cannot give rise to proper conduct. To be sure, uniformity might produce rule and regulation or law and force. But tedious force and brutal law never led people to convictions that legitimately resulted in proper conduct (the term includes that which produces proper conduct and proper conduct achieved). Instead, as Confucius said: "Force produces only alienation and people transgress secretly that which is public regulation." Cautious Advance often images a test situation, or it can be a warning that you are walking on the edge of a precipice. The image of The Fool in the tarot deck has similar associations. Without changing lines, this hexagram implies a need for extreme caution, or that your actions are tempting fate. The passions, instead of having to be painfully exterminated, are yoked like snarling tigers to the adept’s carriage. The dangers of such a course are obvious. As one of my Lama teachers put it: "While you were traveling in that cart, a tumble would have done you little harm. Now I have given you an airplane. Don't crash in flames!"
J. Blofeld -- The Tantric Mysticism of Tibet

周易第十卦初九爻详解
初九爻辞
初九。素履，往无咎。
象曰：素履之往，独行愿也 。
白话文解释
初九：以朴素坦白的态度处世，没有灾害。
《象辞》说：以朴素坦白的态度处世，是说能独行其志愿。

北宋易学家邵雍解
平：得此爻者，营谋有计，则财利日增。做官的若修德养身，则有升迁之机。

台湾国学大儒傅佩荣解
时运：等待时机，自有成就。
财运：守好旧业，久必获利。
家宅：门庭吉祥。
身体：慢跑有益。

初九变卦
初九爻动变得周易第6卦：天水讼。这个卦是异卦（下坎上乾）相叠。同需卦相反，互为“综卦”。乾为刚健，坎为险陷。刚与险，健与险，彼此反对，定生争讼。争讼非善事，务必慎重戒惧。

初九爻的哲学含义：

素：质朴无文曰“素”，持守本性曰“素”。“履”指鞋，也指出行。因此“素履”相应有两层意思：一是素鞋，代指身份，荀爽曰：“素履者，谓布衣之士”。二是素行，直行，即坚守自己的信条，率本性而为，喻指行为清正纯洁。
从卦象上看，初九是阳爻居于刚位，在最下位，象征有才能，却甘心情愿安于低下的地位。这是踏步前行的第一步，还不曾被富贵诱惑，仍然本着自己平素的志向前进，所以不会有过失。
《象》曰：素履之往，独行愿也。这里的“独”，是指特立独行，不随世俗，独行其志，而不是为了利益。这一爻说明实践理想、履行责任，应当一本初衷，特立独行不同流合污。
占得此卦者，在为人做事方面，可以依自己的志向去行事，不图任何利益。就像是刚毕业的学生一样，虽然很有才能，但是因为刚参加工作，还要从低处做起，不去计较眼前的得失，不为外界的诱惑所动，独行守常理，为日后的发展打下基础。

从卦象上看，九二位下卦之中，直道中行，以实才干事。但是其属于阳爻居于阴位，失位。从卦中所看九二的处境，可以说是进而有碍，强行有忧。以幽处守志为吉，幽处非无所作为，而是深自砥砺，不断增益。
《象》曰：“幽人贞吉”，中不自乱也。意思是说，“幽居的人可获吉祥”，说明自己内心平静自然毫不紊乱，循礼仪而行的信念坚固。
占得此卦的人，可能所处的形势对你不利，不能一展才华，大施身手，但是，可以趁这个机会来磨炼自己，比如清代富商胡雪岩在年轻时，因帮助朋友而被辞退在家，无事可做时，他就开始练习算盘，学习记账。他这就是在为以后的发展打基础。占得此卦者，可以趁这个机会学习知识，独善其身，增强自己的能力。
九二与九五爻不相应，所以得不到九五的支持，可是他能够居中守正，并且做事提前做好谋划，虽然不得位也会吉祥。大大方方走在平坦的大道上，可是内心却早已把应对各种危险的方法考虑周全了，怎么会不吉祥呢?这就好比拿破仑所说，作为一名合格的将领，应当随时考虑好发生意外时的解决办法。这位世界军事奇才正是在平时养成了战略部署习惯，所以他才能够成为常胜将军。
“九二”阳刚得中，似心怀坦荡的隐士，执者纯正，不求闻达，不被世俗所扰，当然吉祥。

初九：素履，往无咎。
《象传》曰：素履之往，独行愿也。
“素”者生帛，取天然之色而无饰也。“素履”者，谓直行本分。此爻以阳居阳，虽得正位，上无正应，在下位，不援上，《中庸》所谓“君子素其位而行，不愿乎其外”者也。以居《履》之初，去虎犹远，守当然之本业，独善其身，不求闻达，一旦得位，亦不改其“素履”之守，所谓“穷不失志，达不离道”，故曰“素履，往无咎”《象传》曰“独行愿也”者，谓己之所愿，不在乎外也。此爻无正应，故曰“独”也。
【占】　问功名：宜安居乐道，待时运亨通，往无不利。
○　问营商：直守旧业，久后必获利。
○　问谋事：宜缓待，不宜急迫。
○　问战征：宜独行潜往，刺探敌情，无咎。
○　问家宅：“福履绥之”，门庭吉祥。
○　问六甲：生男。
【例】　横滨商人某氏来告曰：近来商业不振，得不偿失，欲移居于东京，别创事业，请占前途吉凶。筮得《履》之《讼》。
断曰：此卦《兑》之少女，《履》《乾》父之后，明明教人以谨守先业。商务之通塞，未可拘一时而论，物价高低，随时变换，前失后得，亦事之常，何必遽作改计？不如守旧，久必享通也，故曰“素履，往无咎”。某氏闻之，随绝改图之念，仍在横滨，从事旧业，未几而商机一变，大获利益。

Line-1
Legge: The first line, dynamic, shows its subject treading his accustomed path. If he go forward, there will be no error.
Wilhelm/Baynes: Simple conduct. Progress without blame.
Blofeld: Simple in his conduct, he goes forth -- no error!
Liu: Simplicity of conduct. Continue. No blame.
Ritsema/Karcher: Sheer Treading going. Without fault.
Shaughnessy: Counter treading; in going there is no trouble.
Cleary(1): Treading plainly, going without fault.
Cleary(2): Plain treading; to go is blameless.
Wu: Treading ahead in a blind manner will be blameless.
COMMENTARY
Confucius/Legge: Singly and exclusively he carries out his long cherished wishes. Wilhelm/Baynes: The progress of simple conduct follows in solitude its own bent. Blofeld: Conducting ourselves with simplicity while advancing

suggests the ability to realize our desires without aid from others. Ritsema/
Karcher: Solitarily moving desire indeed. Cleary (2): To go treading plainly means to carry out your vows alone. Wu: He is willing to go alone.
Legge: Line one is a dynamic line in a dynamic place, giving us the idea of activity, firmness and correctness. One so characterized will act rightly.
NOTES AND PARAPHRASES
Siu: At the outset, the man is in a subordinate position without social obligation. Progress will be attained without blame if he remains content with his simple accustomed path, making no demands upon others.
Wing: Use your most basic values of Conduct in advancing toward your aim. Do not try to use others beyond maintaining friendly relations. Do not become obligated to others in your endeavors. Your position is low. Simplicity in your behavior will prevent mistakes and allow you to progress.
Editor: Wilhelm's rendition of the Confucian commentary uses the word "solitude," and Blofeld emphasizes the idea of progress "without aid from others." The idea is that of walking one's path alone, heedless of the external opinions of others or of the autonomous clamor of our own inner complexes. It can sometimes take the meaning of: "Mind your own business."
Let your eyes be fixed ahead, your gaze be straight before you.
Let the path you tread be level and all your ways made firm.
Turn neither to right nor to left, keep your feet clear of evil. Proverbs 4:25
A. Stay on your accustomed path.
B. The situation is tricky, but if you proceed with business as usual, you can avoid trouble.

周易第十卦九二爻详解
九二爻辞
九二。履道坦坦，幽人贞吉。
象曰：幽人贞吉，中不自乱也。
白话文解释
九二：行道之人，胸怀坦荡；隐居之人，长逢吉兆。
《象辞》说：隐居之人洁身守正，因为他们秉性中正，不被世俗所惑。

北宋易学家邵雍解
平：得此爻者，安然自乐，修身养性。做官的会有全身而退之兆。

台湾国学大儒傅佩荣解
时运：高尚其志，修身以道。
财运：物价稳定，稍有小利。
家宅：分析财产，小心损耗。
身体：保养眼睛。

九二变卦
九二爻动变得周易第25卦：天雷无妄。这个卦是异卦（下震上乾）相叠。乾为天为刚为健；震为雷为刚为动。动而健，刚阳盛，人心振奋，必有所得，但唯循纯正，不可妄行。无妄必有获，必可致福。

九二爻的哲学含义：

从卦象上看，九二位下卦之中，直道中行，以实才干事。但是其属于阳爻居于阴位，失位。从卦中所看九二的处境，可以说是进而有碍，强行有忧。以幽处守志为吉，幽处非无所作为，而是深自砥砺，不断增益。
《象》曰：“幽人贞吉”，中不自乱也。意思是说，“幽居的人可获吉祥”，说明自己内心平静自然毫不紊乱，循礼仪而行的信念坚固。
占得此卦的人，可能所处的形势对你不利，不能一展才华，大施身手，但是，可以趁这个机会来磨炼自己，比如清代富商胡雪岩在年轻时，因帮助朋友而被辞退在家，无事可做时，他就开始练习算盘，学习记账。他这就是在为以后的发展打基础。占得此卦者，可以趁这个机会学习知识，独善其身，增强自己的能力。
九二与九五爻不相应，所以得不到九五的支持，可是他能够居中守正，并且做事提前做好谋划，虽然不得位也会吉祥。大大方方走在平坦的大道上，可是内心却早已把应对各种危险的方法考虑周全了，怎么会不吉祥呢?这就好比拿破仑所说，作为一名合格的将领，应当随时考虑好发生意外时的解决办法。这位世界军事奇才正是在平时养成了战略部署习惯，所以他才能够成为常胜将军。
“九二”阳刚得中，似心怀坦荡的隐士，执者纯正，不求闻达，不被世俗所扰，当然吉祥。

九二：履道坦坦，幽人贞吉。
《象传》曰：幽人贞吉，中不自乱也。
“坦坦”者，道之平也；“幽人”者，谓隐居山林之士也。此爻当履之时，得刚中之位，中则不偏，不偏则不危，履行其道，犹行平坦之道路也，故曰“履道坦坦”夫行道者，履于旁则危险，履其中则平坦，必其中心淡泊，忘情荣辱，以道自守，斯得幽人之贞也，故曰“幽人贞吉”，若欲急进而从事，恐履虎而招祸也。盖此爻虽有才德，以上无应爻之助，故未得出而用世，惟其穷居乐道，遵时养晦，故吉。《象传》曰“中不自乱也”者，谓不降其志，不辱其身，是不以利达乱其心者也。一说“幽人”为幽囚之人，如文王之囚羑里而演《周易》，文天祥之囚土室而作《正气歌》之类，虽在患难，不乱其志也。此爻内卦变为《震》，《震》为大途，有道之象；又以《兑》泽，有幽谷之象，故曰“幽人”。
【占】　问功名：有高尚其志之象。
○　问营商：一时物价平平，可得微利。
○　问出行：平稳，获吉。
○　问终身：有恭敬修身之意。
○　问家宅：有分析财产之意。
○　问失物：有意外损耗之虑。
【例】　一夕有盗入某贵显邸宅，窃去衣服若干，贵显请占盗之就捕与否，筮得《履》之《无妄》。
断回：此卦《兑》之少女，《履》《乾》父之后，老父为盗，少女者改造其藏品，或变其体裁，而转卖之，是父女共为盗者也。一时不得显露者，盗中之最狡者也。然互卦有《离》火，火之明，即探索吏也，互卦之主爻，即六三之探索吏。《象传》所谓“眇能视，不足以有明也”，故现时不能捕获；至上爻有“视履考祥，其旋元吉”之辞，自此爻至上爻，爻数五，必在五月之后，藏品暴露，盗贼即可就缚。后五月，此盗就缚，果如此占。

Line-2
Legge: The second line, dynamic, shows its subject treading a path that is level
and easy -- a quiet and solitary man, to whom, if he be firm and correct, there will be good fortune.
Wilhelm/Baynes: Treading a smooth, level course. The perseverance of a dark man brings good fortune.

Blofeld: The recluse treads his path peacefully. Righteous persistence will bring good fortune.
Liu: Treading in a safe and peaceful way. The man in seclusion carries on. Good fortune.
Ritsema/Karcher: Treading tao, smoothing, smoothing. Shade people, Trial: significant.
Shaughnessy: Treading the road so sincerely; the dark man's determination is auspicious.
Cleary (1): Treading the path evenly, the aloof person is upright and fortunate.
Cleary (2): Treading the road; it is level. The person in obscurity is fortunate if upright.
Wu: The trodden road is open and broad. A person in seclusion with perseverance will have good fortune.
COMMENTARY
Confucius/Legge: Holding the due mean, he will not allow himself to be thrown into disorder. Wilhelm/Baynes: He is central and does not get confused. Blofeld: The recluse is a fortunate man because he cleaves to the middle path and does not allow himself to be confused. Ritsema/Karcher: Centering, not originating-from disarray indeed. Cleary (2): In the sense of not becoming personally deranged within. Wu: His mind is not disturbed from within.
Legge: Line two occupies the middle of the trigram, which symbolizes a path cut straight and level along a hillside or over difficult terrain. Since the fifth line is not his proper correlate, he is portrayed as a quiet and solitary man.
NOTES AND PARAPHRASES
Siu: The quiet and solitary man apprehends the inscrutable. He seeks nothing, holds to the mean, and remains free from entanglements.
Wing: Maintain an ambiance of modesty and moderation. Do not harbor expectations or demands. Do not get involved with the dreams of others or hold overly ambitious goals. In this way you will meet with good fortune.
Editor: There seems to be little essential difference between lines one and two, except that the second line's central position emphasizes the idea of moderation and balance. When two lines in a hexagram have nearly identical meanings it is often helpful to check the corresponding hexagrams and lines created if each

were the only changing line -- these will often provide clues as to their differences. In this instance, line one suggests avoiding trouble by minding one's own business; line two avoids trouble by a certain innocent faith in his destined path: a recluse or hermit who ignores the preoccupations of the crowd. Ritsema/Karcher translate "shade" (Wilhelm/Shaughnessy: "dark"), as: "hidden from view, retired, solitary, secret; dark, obscure, occult, mysterious; ignorant."
If I were possessed of Austere Knowledge
Walking on the Main Path [of Tao], I would avoid the by-paths. The Main Path is easy to walk on, Yet people love the small by-paths.
Lao-Tzu
A. Stay out of sight, keep a low profile, stick to your own affairs, ignore the
crowd -- balanced perception prevents confusion.

周易第十卦九三爻详解详解
六三爻辞
六三。眇能视，跛能履。履虎尾，咥人，凶。武人为于大君。
象曰：眇能视，不足以有明也。跛能履，不足以与行也。咥人之凶，位不当也。武人为于大君，志刚也。
白话文解释
六三：瞎了眼睛却要看物，跛了脚却要行走，这是勉为其难，犹如踩着虎尾巴，终将为虎所伤。这是凶险之事。武人纂夺国政，同样是凶险之事。
《象辞》说：瞎了眼睛却要看物，其视力不足以辨物。跛了脚却要行走，其脚力不足以行路。老虎之所以伤人，因为六三阴爻而居于阳位，所处不当。武人纂夺国政，这是僭越犯上，以六三之位而行九五之志，必遭祸殃。

北宋易学家邵雍解
凶：得此爻者，会有争诉，囚狱之扰，甚者家破人亡。做官的则会有被贬职之祸。

台湾国学大儒傅佩荣解
时运：退守为宜，妄动则凶。
财运：被人欺弄，货物滞销。
家宅：暗昧不明，以小凌大。
身体：保养眼睛与脚部。

六三变卦
六三爻动变得周易第1卦：乾为天。这个卦是同卦（下乾上乾）相叠。象征天，喻龙（德才的君子），又象征纯粹的阳和健，表明兴盛强健。乾卦是根据万物变通的道理，以“元、亨、利、贞”为卦辞，表示吉祥如意，教导人遵守天道的德行。

九三爻的哲学含义：

六三这一爻辞告诉人们的道理就是：莫逞匹夫之勇。
从卦象上看，六三这一爻属于阴爻居于阳位，失位而且不居中。阴爻代表能力很弱，只宜顺守，不宜盲目亢进追随诸阳去冒险。
占得此卦者，切忌逞强，要安守本分，只做力所能及的事情。也不要过于悲观，你的处境还不是最坏，就像眼睛虽然有毛病，但是不影响看东西，腿脚有毛病，但是还能行走一样。这种时候，可选力所能及的事情来做，以避免凶险。
六三爻是履卦的唯一一个阴爻，可是它却没有小畜的唯一的阴爻运气好。为什么呢?因为首先它阴爻居于奇位，既不得位又不居中;其次，它凌驾于两个刚爻之上，以柔乘刚自然得不到下面阳爻的拥护。所以这个六三爻就像瞎了一只眼的人看东西，跋了一条腿还要走路一样，是不会走得长远的。所以会凶险。六三虽然也想统治五个阳爻，但却像武士想当天子一样可笑。这句受辞是告诫人们，自己的目标要与自己的能力及所处的地位相适宜，否则，只能是招致凶险。

六三：眇能视，跛能履。履虎尾，咥人，凶。武人为于太君。
《象传》曰：眇能视，不足以有明也；跛能履，不足以与行也。咥人之凶，位不当也。武人为于大君，志刚也。
“眇”者，目之偏视也；“跛”者，足之偏废也。“武人”者，文官之对；“大君”者，尊贵之称。此爻以阴居阳，不中不正，无才无德，以刚暴取辱者也。盖于履为成卦之主，欲恃其势而统辖群刚，不自度才德之微，不足负担大事。目之眇，自以为能视，足之跛，自以为能履，不避危险，勇往直前，自蹈履虎受咥之祸，故曰“眇能视，跛能履，履虎尾，咥人，凶”。曰“眇”曰“跛”者，示六三之柔暗，能视履者，谓恃九二而冒险躁进。虎之不咥我，以我背后有《乾》也。六三见虎之畏《乾》，以为畏己也，去《乾》而自用，遂为虎所咥。《彖》曰“不咥人”，爻曰“咥人”，其义相反，盖《彖》取内卦《兑》之柔和爱敬而立义，爻主中正，以六三阴柔不中正，独与上九之一爻相应，上九虎之首也。履尾而首应，故有咥人之象。六三不自知其量，放肆横行，武人而干犯九五之大君，其强暴而无所忌惮如此，大凶之道也。《象传》曰“眇能视，不足以有明也；跛能履，不足以与行也”者，谓其识暗，故视不能明，谓其才弱，故行不能远。“位不当也”者，谓以阴居阳；“志刚也”者，谓其阴柔而不中正，志刚而触祸也。《兑》为毁折，互卦《离》为目，巽为股，《离》目为《兑》所毁折，有眇之象；《巽》股为《兑》所毁折，有跛之象。又《兑》为口，有咥之象；“武人”《巽》之象，《巽》之初六“利武人之贞”可见也。“武人”，武士也，如《诗》所咏“赳赳武夫”是也，其职掌专主军政，奉王命以讨伐不庭，效忠于疆场者也。“武人为于大君，”刚强自用，干犯名分，孔子所谓“暴虎冯河，死而无悔”之徒，其甚者窃弄兵权，不奉朝命，如北条义时足利尊氏者也。我国维新以来，军政严肃，海陆两军，类皆桓桓武士，干城之选，好谋而成，固不徒以志刚为武也。《易》之垂诫，或不在当时而在后世，其虑远矣。
【占】　问家宅：有暗昧不明，以小凌大之象。
○　问商业：有被人欺弄，急切不能脱售之虑。
○　问战征：宜退守，不宜进攻，妄动者凶。
○　问行人：恐中途遇险。
○　问失物：就近寻觅，自得。
○　问六甲：生男，但婴儿防有残疾。
【例】　友人副田虎六氏，从佐贺县来告曰：某所矿山，工学士最所称赏，矿质极良，余将请政府之认可，着手采掘，请占其利害。筮得《履》之《乾》。
断曰：此卦刚健之乾父前进，柔弱之少女随后，足下继续先辈所开之矿山。今此爻以阴居阳，气强而智昏，其所计划，必有与实际相龃龉者也，故谓之“眇能视，不足以有明也”。凡商办之业，与官办之局，大异其趣。如彼矿山，固乡间无赖人所集合，能设其规则，而统制得宜，斯众人服从；且指挥众役，必用老成谙练之人，乃能成其业，若指挥不得其人，彼矿夫纷扰，非易老制，懒惰虚喝，百弊丛生。足下纵精明强干，而于矿业，究属生手，譬如行路，此程非熟悉之途，故爻辞又曰“跛能履，不足以与行也。”足下又谓“不入虎穴，焉得虎子”，是以决意担当，但恐入虎穴而为虎所咥，其危险实可寒心。爻象如是，足下宜断念也。
氏不信余占，用某学士为甲干，使之赴矿山，为不谙实业，部下不服，终以不克成事而罢。
【例】　贵族院议员某，福岛县多额纳税者也，自去年（三十一年）冬，至本年春，蚕丝输出外国者，时价益腾，本年养蚕之成绩，颇好结果，预料他日蚕丝，辐辏横滨，势必低价。乃于横滨四品取引所，期五月与六月，约卖蚕丝苦干，与买者同纳付保证金数万元于取引所。至期，蚕丝之入横滨者稀少，时价看涨，不能交现，买者知蚕丝之不足，数人联合，益倡高价，于是有介卖买两间而谋为仲裁者。某来曰：“此仲裁适余意否？请为一筮。筮得《履》之《乾》。
断曰：此卦以《兑》之柔，随《乾》之刚，犹少女与暴夫同行，其危险如“履虎尾”。今占得三爻，足下测度蚕丝出产与时价，是诚以管窥天，谓之“眇能视，不足以有明也”。横滨商人，自产地贩集蚕丝，向以贷金收买，故转运往往不速，谓之“跛能履，不足以有行也”。卖者乘其虚，而益倡高价，殆将食没足下之保证金，谓之“履虎尾，咥人，凶”。足下不自揣其不能，不知卖家之不良，欲博一时巨万之利，反生大损，犹以匹夫之勇，望为武将者也。谓之“武人为于大君”今仲裁难行，过六月中旬，可得协商，然大损不免也。
后果如此占。

Line-3
Legge: The third line, magnetic, shows a one-eyed man who thinks he can see; a lame man who thinks he can walk well; one who treads on the tail of the tiger and is bitten. All this indicates ill fortune. We have a mere bravo acting the part of a great ruler.
Wilhelm/Baynes: A one-eyed man is able to see, a lame man is able to tread. He treads on the tail of the tiger. The tiger bites the man. Misfortune. Thus does a warrior act on behalf of his great prince.
Blofeld: Though a man have but one eye he can still see; though he be lame, he
can still walk; but he who treads upon the tiger's tail will get bitten -- disaster! [Here the significance of the line runs counter to the benign significance of the hexagram; in all such cases, it is the line which provides the main indication of what is going to happen with regard to the matter forming the subject of the enquiry.] The warrior undertakes things for his lord. [This is no time to stand up to our superiors (tread on the tiger’s tail); it is a time for obedience.]
Liu: A one-eyed man can see; a lame man can walk. But when they step on the tail of a tiger, the tiger will bite. Misfortune. The warrior conducts himself like a great prince.
Ritsema/Karcher: Squinting enabling observing. Halting enabling Treading. Treading a tiger's tail. Snapping-at people: pitfall. Martial people activating: tending-towards a Great Chief.

Shaughnessy: The blind are able to see, the lame are able to tread. Treading on a tiger's tail; for a real man inauspicious. A military man is united with the great lord.
Cleary(1): Able to see with a squint, able to walk with a limp. When they tread on the tiger’s tail, it bites people. Inauspicious. A soldier becomes a ruler.
Cleary(2): The squint-eyed can see, the lame can walk. Treading on a tiger’s tail, they get bitten, unfortunately. A military man becomes a civil leader.
Wu: A person can look with one injured eye. A person can tread with one lame leg. He will get bitten by treading behind a tiger. It will be foreboding. He is like a warrior trying to be a ruler.
COMMENTARY
Confucius/Legge: "A one-eyed man who thinks he can see": he is not fit to see clearly. "A lame man who thinks that he can tread well": one cannot walk along with him. "The ill fortune of being bitten" arises from the place not being the proper one for him. "A mere bravo acting the part of a great ruler": this is owing to his aims being too violent.
Confucius/Wilhelm/Baynes: "A one-eyed man is able to see," but not enough for clarity. "A lame man is able to tread," but not enough to tread with others. The misfortune in the biting of the man is due to the fact that the place is not appropriate. "Thus does a warrior act on behalf of his great prince," because his will is firm.
Confucius/Blofeld: The one-eyed man does see, but not clearly; the lame man can walk, but not keep up with the others. The disaster suffered by the man who gets bitten is indicated by this line's unsuitable position. The warrior undertakes his lord's affairs because the latter is strong of will.
Confucius/Ritsema/Karcher: "Squinting enabling observing." Not the stand to use possessing brightness indeed. "Halting enabling Treading." Not the stand to use associating-with moving indeed. "Snapping-at people's pitfall." Situation not appropriate indeed. "Martial people activating: tending-towards a Great Chief." Purpose solid indeed.
Confucius/Cleary(2): The squint-eyed can see, but not clearly; the lame can walk, but not well enough to be companions on a journey. The misfortune of being bitten is that of being in an inappropriate place. When a military man becomes a civil leader, his determination is adamant.
Confucius/Wu: “A person can look with one injured eye,” but he cannot see clearly. “A person can tread with one lame leg,” but he cannot walk with firm

steps. He will have the misfortune of being bitten, because his position is improper. “A warrior wants to be a ruler,” because his idea is adamant.
Legge: Line three is neither central nor in a magnetic place, which would be proper to it. But with the strength of will which the occupant of a dynamic place should possess, he goes forward with the evil results cited. The editors of the imperial edition, in illustration of the closing sentence, refer to Analects VII, x.
NOTES AND PARAPHRASES
Siu: The man recklessly exposes himself to danger, which exceeds his powers of handling. He invites disaster thereby.
Wing: You are not suited for the ambitiousness of your goals. Your powers are not adequate. Willfulness on your part could end in disaster. Such Conduct is only for someone willing to throw himself away for a superior.
Editor: The content here does not lend itself to the usual gender symbolism for a magnetic line. Legge and Wu’s interpretation of the line and Confucian commentary differ conceptually from the other translators. For purposes of comparison I have rendered all versions of the Confucian commentary more thoroughly than usual. As the only magnetic line in the hexagram, three is outclassed and overwhelmed, yet still serves the ruler. If this is the only changing line, The Dynamic emerges, with a corresponding line of: "We see its subject as the superior man active and vigilant all the day, and in the evening still careful and apprehensive. The position is dangerous, but there will be no mistake." The image suggests a warrior who has only partial comprehension of a dangerous situation; his ability to serve his ruler is also impeded. Despite these handicaps, his devotion is such that he will expose himself to great danger in the service of his Lord, and suffer because of it. If one were to say in a word what the condition of being a Samurai is, its basis lies first in seriously devoting one's body and soul to his master.
Yamamoto Tsunetomo -- The Book of the Samurai
A. The image is one of inadequate strength or resources to deal with a superior force. Regardless, the confrontation seems to be mandated: thus does the ego serve the Self.
B. Serve the Work with a warrior's spirit: "Yours is not to reason why, yours is but to do or die."
C. Even when one's heart is in the right place, partial comprehension and insufficient ability can be expected to create distress.

Alternate: This line can also suggest foolhardy arrogance rather than blind obedience to a superior. In such instances, the familiar Lady from Liger limerick seems more appropriate:
There was an old lady of Liger Who went riding on the back of a tiger.
They came back from the ride
With the lady inside And a smile on the face of the tiger.
D. Incompetence plus arrogance equals disaster.

周易第十卦九四爻详解详解
九四爻辞
九四。履虎尾，愬愬，终吉。
象曰：愬愬终吉，志行也。
白话文解释
九四：踩着虎尾巴，但能遇险知惧，最后仍吉利。
《象辞》说：恐惧警惕，终归于吉，说明虽历磨难，但志愿得行。

北宋易学家邵雍解
平：得此爻者，会有危险，宜温和自持，可免灾祸。做官的会有虎符将帅之兆。读书人将会取得不错的佳绩。

台湾国学大儒傅佩荣解
时运：温和笃实，终可免祸。
财运：不急求售，终获利益。
家宅：平稳持家。
身体：谨慎走路。

九四变卦
九四爻动变得周易第61卦：风泽中孚。这个卦是异卦（下兑上巽）相叠。孚本义孵，孵卵出壳的日期非常准确，有信的意义。卦形外实内虚，喻心中诚信，所以称中孚卦。这是立身处世的根本。

九四爻的哲学含义：

从卦象上看，九四处于上卦乾的下位，紧挨着九五君主的位置，九四为近君大臣，有尾随虎君之象。但是，九四又表现出极为驯服，心怀恐惧之象。
《象》曰：“恝恝终吉”，志行也。这句话的意思是说，“感到恐惧害怕，但谨慎小心，终久获得吉祥”，说明小心遵循礼仪而行就能实现自己的志愿。
占得此卦的人，在做事和与人交往时，要有步履薄冰的感觉，小心谨慎，就能度过危险，而迎得圆满的结果。
九四位于九五君位之下，所以也会犯些错误——履虎尾，不过九四能够以恐惧之心对待这件事，明白自己的过失，内心反省，更加谨慎行事，所以最终吉祥。
“九四”不中不正而近君，有踩虎尾的危险。但居阴位，能恐惧小心地走在虎后，终会吉祥。

九四：履虎尾，愬愬，终吉。
《象传》曰：愬愬终吉，志行也。
“愬愬”者，畏惧之貌。此爻以阳居阴，逼近九五尊位，才强态弱，以九五为虎，常怀危惧，故有“履虎尾”之戒。若以其危故，而退身远引，亦非为臣之道。此爻处大臣之位，有可未常不献，有否未常不替，亦非避其威而不履也。但小心谨慎，常若想想，故曰“履虎尾，愬愬”。是以位虽高而主不疑，权虽重而上不忌，终免忧危，而得保全之吉，故曰“终吉”。此卦全卦以柔为吉。‘终”字对初而言，有始于危，终于不危之义也。《系辞传》曰“四多得”，此爻多惧，惟其防患周密，终得免害。《彖》辞曰“不咥人，亨”者，谓此爻也。《象传》曰“志行也”者，谓履行其道也。“志”者，为平日期望之志也。
【占】　问时运：以温和接人，以笃实当事，虽临危险，终得免祸，是气运平稳之时也。
○　问商业：不宜急切脱货，宜谨慎耐守，终获利益。
○　问战征：宜临危固守，遇救得捷，可转败为胜。
○　问六甲：平稳得男。
【例】　明治十七年十二月，朝鲜京城有政党纷扰，时国王遣特使来我公使馆，请我办理公使竹添君护卫王宫，公使因率兵前进。清国将官某氏，亦率部下兵迫王城，遂抗我兵。此报达我国，朝野骚然，朝旨派外务卿井上伯，奉使朝鲜责问，是国家之重事也。某贵显使余占其动静，筮得《履》之《中孚》。
断回：此卦上卦《乾》，为父，下卦《兑》为少女，有少女随父之象也，故名曰《履》。夫我国之于朝鲜，以我既行欧美之开化，欲使彼国速从时势之变迁，我导其前，彼履其后，以同行改革也。万一朝鲜为欧人所占领，不啻为我国之赘疣，实为亚细亚全洲之障碍。奈彼国冥顽不悟，妄以嫌忌外人，遂起今回之乱。今外务卿井上伯奉使前往责问，彼必自知微弱。四爻变而为《中孚》，结局终归乎和，谓之“履虎尾，愬愬，终吉”。于时十七年十二月二十五日也。
（附言）是月二十七日，交询社传福泽谕吉氏之言，邀余演说朝鲜《易》占。余因趋其席，社员满室，于事诸氏谓余曰：今回朝鲜之事，甲论乙驳，或和或战，群蹴纷纷，不如归的，君玩《易》象，必获先机，幸为开陈爻辞。余曰：《易》道，通天机而知未来者也，与凭空议论者不同也。余凭《易》占，已预知结果，在外人或未之信也。遂应其请，详述前说。在席自福泽氏以下，皆不解《易》脸如怪讶，余归后，福地源一郎氏，寄书请示占象，因更记前说以自送之，翌十八年一月一日揭之于东京《日日新闻》。当时《时事新报》记者痛嘲余说。彼昏昏者不解《易》理，亦无足怪，彼闻井上大使，与朝鲜政府开论，即在一月二日。《易》理之定数，不差分毫，余之《易》占，不失一语，不亦可畏敬哉！

Line-4
Legge: The fourth line, dynamic, shows its subject treading on the tail of a tiger. He becomes full of apprehensive caution, and in the end there will be good fortune.
Wilhelm/Baynes: He treads on the tail of the tiger. Caution and circumspection lead ultimately to good fortune.
Blofeld: To tread with impunity upon a tiger's tail, breathless caution is
required -- good fortune in the end. [This is an occasion for doing something dangerous, provided we are very cautious.]
Liu: He steps on the tail of the tiger. Caution and fearfulness. Good fortune in the end. [Trouble or disaster threaten and one must be very careful.]
Ritsema/Karcher: Treading at tiger's tail. Pleading, pleading; completing significant.
Shaughnessy: Treading on a tiger's tail so panicky; in the end auspicious.
Cleary(1): Treading on the tail of a tiger, with caution it will turn out well.
Cleary(2): Treading on a tiger’s tail with utmost caution turns out lucky.
Wu: Treading after a tiger is awesome, but it will be auspicious in the end.
COMMENTARY
Confucius/Legge: His aim takes effect. Wilhelm/Baynes: What is willed is done. Blofeld: The ruler's will is carried out. Ritsema/Karcher: Purpose moving indeed. Cleary(2): Utmost caution turning out lucky is determined action. Wu: With awe there will be auspiciousness in the end, because the aspiration will prevail.

Legge: Line four is dynamic in a magnetic place just below the ruler in line five. He recognizes his weak position and walks with care.
NOTES AND PARAPHRASES
Siu: The man successfully undertakes dangerous enterprises by proceeding with caution and circumspection.
Wing: You can now undertake even dangerous endeavors if you proceed with great caution.
Editor: This is the first line of the upper trigram, symbolizing the tiger's tail. The image depicts impeccable courage and willpower that conquers a dangerous situation. The step to higher consciousness leads us out and away from all rearguard cover and from all safety measures. The individual must give himself to the new way completely, for it is only by means of his integrity that he can go further, and only his integrity can guarantee that his way does not turn out to be an absurd adventure.
Jung -- The Secret of the Golden Flower
A. Proceed with caution. "Discretion is the better part of valor."

周易第十卦九五爻详解详解
九五爻辞
九五。夬履，贞厉。
象曰：夬履贞厉。位正当也。
白话文解释
九五：行为急躁莽撞；卜其行事有危险之象。
《象辞》说：行为急躁莽撞，卜其行事有危险之象，但九五阳爻居上卦中位，正当其位。因而虽险不凶。

北宋易学家邵雍解
凶：得此爻者，躁动妄行者，则祸患将至，甚者有性命之忧。做官的会功高盖主，而不赏。

台湾国学大儒傅佩荣解
时运：拨云见日，勿忘艰苦。
财运：和衷共济，惜售有利。
家宅：居安思危，可保平安。
身体：由危转安。

九五变卦
九五爻动变得周易第38卦：火泽睽。这个卦是异卦（下兑上离）相叠。离为火；兑为泽。上火下泽，相违不相济。克则生，往复无空。万物有所不同，必有所异，相互矛盾。睽即矛盾。

九五爻的哲学含义：
从卦象上看，九五这一爻属于阳爻居于刚位，居中守正。其处于上卦乾的中心，阳气很盛，从全卦来看，没有爻位与其正应，就像各各在上的皇帝一样，拒人于千里之外，如此骄妄，十分凶险。
《象》曰：“夬履贞厉”，位正当也。这句话是告诫人们，“刚毅果断，小心行动，要提防危险”，说明此时虽处于正当的位置，但也不能疏忽大意。
九五这一爻，是处于君王之位。所以若是占得此卦者，可能会是领导，但是身为领导，不可一意孤行，刚愎自用。在做事时，不可贸然前行，不顾一切。过于快捷果断地向前推进，有时会可能损害他人的自尊或利益，也使人看不清前面的危险和陷阱，会遇到麻烦的。
占得此卦的人，在做任何事之前，要反复考虑，不要突然做出决断，决然而行或行为莽撞急躁，将会有危险。
身为九五之尊，如果不懂得行使自己的权力去解决困境，后果肯定是不堪设想。与其被排挤走，不如用“夹屨”来改善处境。
“九五”中正，刚断果决。但以刚居刚，独断独行，前途凶险。所以必须循礼果决，但这样也难免有危难。

九五：夬履，贞厉。
《象传》曰：夬履贞厉，位正当也。
夬者，决也“夬履”者，谓其一任刚决以履行也。此爻刚健中正，体《乾》卦，《履》尊位，下无应爻，自恃刚明，果于任事，多威武猛断之政，未免有果敢而窒之弊，故曰“夬履”。古圣人居天下之尊位，虽明足以照，刚足以决，势足以专，未尝不博取天下之议，以广其见识，此圣人之所以为圣人也。此爻不患不刚明，而患在躁急，一任己见，以刚行刚，不审时机，不察群情，遂致上下不通，内外阻隔，急切之甚，激成祸变，是危殆之道也，故曰“贞厉”。“贞”者，贞固也，谓固执而不变也；“厉”者，危也，谓当常存危惧之心也。《易》中用“厉”字之例皆然，《噬嗑》之九五，“贞厉无咎”，亦犹是也。盖《履》之道，尚柔不尚刚，九五以刚居刚，是决于履也；以其中正之德，又能危厉自惕，斯得动无过举。《书》曰“心之忧危，若蹈虎尾”，国君能常思蹈虎之危，可谓“履帝位而不疚”也。爻辞“贞厉”者，固见其厉也。《象传》曰“位正当也”者，与《兑》之九五及《中孚》之九五同义。盖有不满于君德之旨也，谓刚决之君，似于宽仁温和之德有阙，所宜反省而加勉也。
【占】　问时运：前苦后甘，目下正当披云见日之时，犹宜毋忘曩时苦境，兢兢业业，斯能长保其富也。
○　问商业：宜和衷共济，有货不宜急售，久后必得厚利。
○　问失物：有不待寻而自得之象。
○　问官途：目下已得升迁，惟宜谨慎，斯可永保。
○　问疾病：危而后安。
【例】　某会社社长，来占命运之吉凶，筮得《履》之《睽》。
断曰：此卦以《兑》之少女，继《乾》父之后。今君富学识，温和而长于交际，由株主迁举而为社长，地位中正，固无可疑。但既任职权，不能不竭力谋事，一或刚决独行，凡事难保无失，谓之“夬履，贞厉”。在足下精明果敢，胜任社长，固余所深信也，惟从占筮之意，尚宜时时警戒。劝足下注意而已。
后果如此占。

Line-5
Legge: The fifth line, dynamic, shows the resolute tread of its subject. Though he be firm and correct, there will be peril.
Wilhelm/Baynes: Resolute conduct. Perseverance with awareness of danger.
Blofeld: He treads delicately. Persistence could lead to trouble.
Liu: Continue in a decisive manner. Danger. [There is now a tendency to rush and be careless. By all means stop this, or troubles will mount and disaster will come.]
Ritsema/Karcher: Parting Treading. Trial: adversity.
Shaughnessy: Resolute treading; determination is dangerous.
Cleary (1): Treading decisively. Even if one is upright, there is danger. [It is necessary to be upright and undivided, to master oneself in danger, so that one can avoid the problem of losing what has been gained. This is treading the Path in which there is no one but oneself.]

Cleary (2): Decisive treading is correct yet dangerous.
Wu: He decides on treading. Despite perseverance, he is in a difficult situation. [Use your power wisely and judiciously, or you will fall.]
COMMENTARY
Confucius/Legge: This is due to his being in the position that is correct and appropriate to him. Wilhelm/Baynes: The place is correct and appropriate.
Blofeld: This trouble could arise despite the suitable position of the line. [A firm line between two firm ones is usually an omen of strength and compatibility, but not in this case. Thus, even though we are quite certain our course is a right one and we therefore follow it boldly, trouble cannot be avoided; we should either walk delicately or refrain from the course altogether.] Ritsema/Karcher: Situation correcting appropriate indeed.
Cleary(2): Decisive treading is correct yet dangerous; the position is appropriate. Wu: (This is) his proper position notwithstanding.
Legge: Beneath the symbolism under line five lies the principle that humility is the better part of propriety. Line five, who is dynamic and central, will not be lacking in this, but bear in mind that the higher he is exalted, the greater may be his fall.
NOTES AND PARAPHRASES
Siu: Peril is evident, as when treading on the tail of a tiger. But the man remains aware and resolute, acting with propriety and humility.
Wing: What you propose to do is dangerous, yet your awareness of such danger will give you the strength to succeed. The time requires a firm commitment to your endeavor. If you do not have a real commitment in your heart you should reexamine your path.
Editor: Line five is mentioned in the Confucian commentary for the hexagram as occupying the "God-given position." Nevertheless, despite his will and intelligence, he faces a volatile situation which will demand all of his resources if he is to succeed. Ritsema/Karcher render "adversity," (LI) as: Danger, threatening, malevolent demon ... It indicates a spirit or ghost that seeks revenge by inflicting suffering upon the living. Pacifying or exorcizing such a spirit can have a healing effect. Wu’s commentary offers a useful slant on this: “De-emphasize (your) own opinions – listen to the deliberations of others.” The good or ill of man lies within his own will.
Epictetus

A. Walking a razor's edge -- maintain vigilance over your choices and be aware of their consequences. The image suggests willpower in the face of potentially disruptive forces. "It all depends on you."

周易第十卦上九爻详解详解
上九爻辞
上九。视履考祥，其旋元吉。
象曰：元吉在上，大有庆也。
白话文解释
上九：行为审慎，遇事周密反复地考虑，大吉。
《象辞》说：大吉大利，因为上九之爻居全卦之首。预兆其人将有重大喜庆之事。

北宋易学家邵雍解
吉：得此爻者，财利可获。做官的宜退而以享安静和平之福。读书人努力者可获佳绩。

台湾国学大儒傅佩荣解
时运：晚运亨通，福寿双全。
财运：往来经营，无不有利。
家宅：积善之家才有余庆。
身体：天年有限。

上九变卦
上九爻动变得周易第58卦：兑为泽。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。

上九爻的哲学含义：

履卦第六爻爻辞释义
视：察看，审视。视履，审察一下走过的路。考祥：全面仔细地考虑。旋：反复，返回。
这句爻辞的意思是：回头看看走过的路，详细察看一下吉凶祸福，反身自省，这样是吉祥的。
从卦象上看，上九属于阳爻居于柔位，谦虚柔顺，德才兼备。其处于履卦的最上端，象征着跟君主做过事，但是现在是退休的开国元老。其安心回家，反省自己的经历，总结经验，大吉大利。
能够时刻检查自己的行为，改掉缺点，发扬优点，这种习惯自然会使人生减少失误，所以会吉祥。这正如孔子所说：“吾日三省吾身。”能做到这一点，一生就会有大的收获，有大的成就。所以象辞中说“大有庆”也。

上九：视履，考祥其旋，元吉。
《象传》曰：元吉在上，大有庆也。
“视履，考祥其旋”者，谓自视其履行之迹，能考祸福之祥兆。此爻居《履》之终，即践行之终，凡人之所践行，善则得福，不善则得祸，治乱祸福之所歧，悉由于履行。人之所履，亦难保始终皆善，有始不善而终善者，有始善而终不善者，必观于终，然后见也。若周旋无亏，终始如一，则其吉大矣，故曰“视履，考祥其旋，元吉”。《象传》曰，“元吉在上，大有庆也”。谓君上能行此道，则大有吉庆也。元即大，吉即庆也。凡六十四卦之中，上爻系“元吉”者，不过二三卦，此爻居其一，盖上爻者，极地而多危殆也。
【占】　问时运：目下正得安乐之时，其人必素行无亏，晚运亨通，福寿双全，大吉也。
○　问商业：往返经营，俱得大利。
○　问家宅：祸福无门，惟人自招，若能积善，必有余庆。
○　问疾病：恐天年有限。
○　问失物：不寻自得。
○　问六甲：必产贵子。
○　问战征：大获胜捷，奏凯而旋。
【例】　明治二十三年十月，东京府下第十五区选举，代议士有候补三名，其一人为某豪商也。一日友人某氏，来请占其成否，筮得《履》之《兑》。
断曰：此卦以《兑》柔弱之少女，随行《乾》刚之老父，其势不相匹敌，固不待论。《履》之上九，《履》之终也，必其人经履几多艰难危机，渐奏事功，以至今日之盛运也。然应不中不正之六三，依偏视之眇者，与偏废之跛者，与刚猛之武人，共相竞争，孙子所谓下驷与上驷，其不能必胜可知矣。上爻处位之极，无可复进，悟前非而鉴既往，翻然回头，可得大吉也。若谋不出此，欲强遂初志，其凶有不可言也。
后依所闻，某豪商果察机自退，不复与争云。
【例】　明治三十年，占我国与德国交际，筮得《履》之《兑》。
爻辞曰“上九：视履考祥其旋，元吉。”
断曰：《履》者以柔顺而履刚健之迹，有周旋无亏之象，故名此卦曰《履》。曰“履虎尾，不咥人，亨”，以柔蹑刚，恭顺而不失其正，故不见咥，而反见亨也。见之本年我国与德国交际，彼国夸其武威，非无虎视耽耽之意，然我国当路之重臣，处置得宜，且彼国驻劄公使得人，能两得平和，故彼此无事。博强国之称，比之从前交际，自然不同。在彼具猛虎之性，搏噬之志，固未尝一日忘也；且因我之强，亦不无嫉妒。在我惟宜以柔克刚，随时应变，斯得矣。

Line-6
Legge: The sixth line, dynamic, tells us to look at the whole course that is trodden, and examine the presage which that gives. If it be complete and without failure, there will be great good fortune.
Wilhelm/Baynes: Look to your conduct and weigh the favorable signs. When everything is fulfilled, supreme good fortune comes.
Blofeld: If they watch their step (or look to their conduct) and heed the omens, sublime good fortune will be theirs.
Liu: Observe your conduct and examine the signs carefully. There will be great good fortune.
Ritsema/Karcher: Observing Treading, predecessor auspicious. One's recurring Spring significant.
Shaughnessy: Looking and treading crafty and soaring its revolving; prime auspiciousness.
Cleary (2): Observing the treading, considering what is felicitous, the return is auspicious.
Wu: Examination of the treading records gives a sense of completion. If errors in treading are avoided, there will be great fortune.
COMMENTARY
Confucius/Legge: This is a matter for congratulation. Wilhelm/Baynes: The topmost place carries great blessing. Blofeld: The sublime good fortune presaged by this top line takes the form of immense felicity. Ritsema/
Karcher: The great possesses reward indeed. Cleary (2): There is much celebration. Wu: Great joy.
Legge: What is said of line six is good, but is only a truism. The whole course has been shown. If every step has been right and appropriate, the issue will be very good.

NOTES AND PARAPHRASES
Siu: The work is ended and the past course is reviewed. If it has been appropriate and thorough, good fortune is assured.
Wing: Take a long look at what your Conduct in the situation has achieved thus far. If you are on the right path you will know by the good it has produced. It is time for a reevaluation of your goals. By examining the past you may now get a glimpse of the future.
Editor: There is an affinity here with the message in the Image of the superior man "discriminating between high and low," and essentially putting his house in order. If this is the only changing line, the hexagram becomes number fifty-eight,
Joy, which intimates that one has successfully passed a test -- in which case the line is an injunction to review the situation and see what we did right.
God saw all that He had made, and indeed it was very good. Genesis 1:31
A. The Work is a dynamic process which requires continuous evaluation and adjustment. Review the Work, then review your options.
June 2, 2000 Rev. 10/23/05, 4/23/06, 12/25/10