第 63 卦 · 水火既济

既济卦原文
既济。亨，小利贞，初吉终乱。

象曰：水在火上，既济。君子以思患而预防之。

白话文解释
既济卦：亨通。这是小见吉利的贞卜。起初吉利，最后将发生变故。
《象辞》说：本卦上卦为坎，坎为水；下卦为巽，巽为火。水上火下，水浇火熄，是既济之卦的卦象。君子观此卦象，从而有备于无患之时，防范于未然之际。
《断易天机》解
既济卦坎上离下，为坎宫三世卦。既济就是说已经成功，事情已经摆平。但还需谨慎，当心物极必反。

北宋易学家邵雍解
济助有成，坚忍自重；由大而小，确保盛运。
得此卦者，事业有成，成功之象，但谨防盛极必衰，宜退守为吉，再进则凶。

台湾国学大儒傅佩荣解
时运：盛极必衰，谨防后患。
财运：及时出手，可得利润。
家宅：大厦可居；百年好合。
身体：大病初愈，仍需自理。

传统解卦
这个卦是异卦（下离上坎）相叠。坎为水，离为火，水火相交，水在火上，水势压倒火势，救火大功告成。既，已经；济，成也。既济就是事情已经成功，但终将发生变故。
大象：坎水在离火之上，水性下注，火势上炎，水火相济，完成之意。
运势：名利双收，成功之象，但须防物极必反，初吉后凶。
事业：处在顺利和兴旺的阶段，甚至大功已经告成。如何才能保住这种势头，是问题的关键。必须认识盛极将衰的真理，思患预防，防微杜渐，有备可无患。同时，一定要密切注意形势，抓住有利时机，继续奋发向上，推动事业发展。
经商：由于市场形势有利，已经赚得许多，但同时也预示着危机的随时出现。因此，务必小心在意，事未到，先预防，终日提防戒惧。同时，认真观察市场的变化，随时转向，开拓新市场。
求名：个人追求名利的基本条件已经具备。必须防止因此而变得僵化和保守，以致功亏一篑，半途而废。
婚恋：起初顺利，中途会出现挫折。
决策：各方面条件都很好，环境又有利于成长。但因此反而会使自己满足，停止前进，甚至变得颓废，趋向没落。一定要不断刻苦努力，保持谦虚美德，常怀不安之心，防止不测事件发生。

既济卦，这个卦是异卦相叠，下卦为离，上卦为坎。坎为水，离为火，水火相交，水在火上，水势压倒火势，完成了救火的任务。既，已经；济，成也。既济就是事情已经成功，但终将发生变故。
既济卦位于小过卦之后，《序卦》中这样解释道：“有过物者必济，故受之以既济。”矫正小的过失就可以获得成功，所以接着谈既济卦。
《象》中这样解释本爻：水在火上，既济；君子以思患而预防之。这里指出：既济卦的卦象是离（火）下坎（水）上，为水在火上之表象，比喻用火煮食物，食物已熟，象征事情已经成功；君子应有远大的目光，在事情成功之后，就要考虑将来可能出现的种种弊端，防患于未然，采取预防措施。
既济卦象征成功，启示的是盛极将衰的道理，此卦属于中上卦。《象》曰：金榜以上题姓名，不负当年苦用功，人逢此卦名吉庆，一切谋望大亨通。

初九爻的哲学含义

63　高岛易断-水火既济（䷾）
卦本地天《泰》，《泰》交故水火济。水在地中，未升于器，火在木中，尚丽于空，卦取润下者加诸火上，取炎上者搐诸水下，是谓《既济》。此卦所以名水火《既济》也。
既济：亨，小利贞。初吉，终乱。
“济”者，渡也，“既”者，尽也，万事皆济，故曰《既济》。卦取《坎》《离》，坎水润下，《离》火炎上，相交为用，阴阳和会，百务就理，无有不亨。然《既济》之亨，亨犹其小者耳，故曰“亨小”。在处既济者，犹当勿侈其亨，在励其贞，贞于初，亦贞于终，斯有吉无乱矣，故曰“利贞”。若不能长保其贞，则亨通未久，危乱随之，故曰“初吉，终乱”。
《彖传》曰：既济亨，小者亨也。利贞，刚柔正而位当也。初吉，柔得中也。终止则乱，其道穷也。
《序卦传》曰：“有过物者必济，故受之以既济。”譬如有过人之才德者，然后可以济世，此《既济》所以继《小过》也。《既济》《未济》，处《 易·下经》之终，其象皆取诸《坎》《离》。《坎》《离》者，天地之大道，水火者，人生之大用。水得火不寒，而资生之利普；火得水不燥，而烹饪之功成。水火相济，谓之《既济》，《既济》者，刚柔得中，物无不济，虽小亦通，故曰“亨小”。《传》曰“小者亨也”，小者尚亨，何况于大？盖亨之道，由既济而来，则得其亨者，更当保其既济，是宜“利贞”。“刚柔正而位当”，《既济》之所以为《既济》者，在此矣，由是而得亨，由是而得贞，亦由是而有始，由是而有终，则有治无乱可也。《传》曰“初吉，终乱”，正为不能持终者戒焉。故凡当既济之时，所贵防微杜渐，持盈保泰，斯汲汲求治，不至有初而鲜终也；若徒拘于目前，而志满气盈，不自乾惕，则治于此止，即乱于此起矣，可不慎哉！《传》以“柔得中”释“初吉”，谓柔小尚得其中，则刚大无不济矣，是以吉也。以道之穷释“终乱“，谓进修既以中止，则前功必难恃矣，是以乱也。
以此卦拟人事，人事之用，莫大乎水火。在人身则以血气为水，以心神为火，在日用则灌溉必需水，烹饪必需火；且水非火，亦无以奏其功，火非水，则无以成其用。盖水火虽相克，而实以相成，相成则相济，相济则相通。使小有来通，即不足谓之济也，既济则无不通矣，故曰“既济亨小”。是既济在人事，大而邦家，小而身心，穷通得失，生死存亡之故，皆在其中。《传》曰“小者亨也”，而大者要亦无不亨矣。卦体以柔居柔，以刚居刚，各得其正，即各当其位，譬如人事之无所偏曲，道在利贞，而邪僻自不得行也。“柔得中”，谓《离》之中虚，虚则明，《离》在下，故曰“初吉”；“终止则乱”，谓《坎》之中满，满则危，《坎》在上，故曰“终乱”。凡人事之靡不有初，鲜克有终，观夫《既济》，当知所戒矣。
以此卦拟国家，为卦内《离》外《坎》，《坎》，难也，《离》，明也，是以《离》明而济《坎》难，即《明夷》所云文明柔顺，而蒙大难之旨也。以明济难，而难定矣；是之谓《既济》，既济而视若未济，则济于初，亦济于终，斯亨者永亨，贞者永贞，而治道庶乎其不穷矣。若既济而自恃为既济，其道穷也，自古帝王精一危微之传，其在兹乎？《大象》所云思患预防者，正所以保既济之终也已。
通观此卦，《 易》六十四卦，首《乾》《坤》，《上经》三十卦，终《坎》《离》，以其为天地之终也；《下经》三十四卦，终《既济》《未济》，以其为《坎》《离》之交也。天下之事，《未济》则忧其不济，《既济》则宜图其永济，然无终不初，无往不来，一治一乱者，天也，一阴一阳者，道也，天无无阴之阳，世无不乱之治。今以爻观，六位得所，未有如《既济》者，奇偶各三，其数均也；以阴居阴，以阳居阳，其位当也；六爻上下，刚柔相配，其应正也。《乾》《坤》以来，三百七十二爻，循环往复，变化交错，而后得《既济》。《离》明在内，坎险在外，明以消险，以开济世成功之会，由此而慎始图终，有治无乱，固万世人民之幸福也。然乱极思治，治极思乱，天运剥复，卦象已示其机矣。下《离》而互《坎》，上《坎》而互《离》，反复之象也。以阴而乘阳，初治而终止，盛衰之兆也，故《彖》曰“终止则乱”。可知造化之数，不能长治久安者，非人力之强排，可以终济也。又以图数推之，初刚，二柔，三刚，四柔，五刚，六柔，与天一，地二，天三，地四，天五，地六，其数正合，然至六而止，是亦天地无完数也，所以《未济》方来，皆自然之法象。故众人以《既济》为喜，圣人以《既济》为忧，何者？未治易治，既治难保。六爻之孜孜以保济者，各有次序焉：初为济之始，力求其济者也；二得济之中，不失其济者也；三涉济之险，言其济之甚难也；四处济之时，惧其济而复失也；五受济之福，喜其济之合时也；六当济之极，虑其济之不可久也。凡卦皆至终而穷，《既济》之终，则为《未济》，六十四卦穷于《未济》。《既济》变而为《未济》，岂但《既济》之穷而已哉！则“初吉”其可恃乎哉？
《象》曰：水在火上，既济。君子以思患而豫防之。
水性润下，火性炎上，水在火上，火在水下，二者相资为用，得以成《既济》之功也。君子玩其象，而凛凛焉，不以《既济》为可恃，更以《既济》为可危。坎险在外，防患之象；《离》明在内，预思之象。祸每生于不测，害即伏于既安，预时而防之，则可以保其“初吉”，即可以戢其“终乱”，故曰“君子以思患而豫防之”。
【占】　问时运：运途全盛，盛极必衰，须防后患。
○　问营商：目下货物，得时得价，正当满足，须留后步。
○　问功名：居高思危，得防其终。
○　问战征：大难既平，大险既定，战胜功成，还宜图始保终，毋贻后患。
○　问家宅：大厦既成，苟完苟合，贻谋孔远。
○　问婚姻：有好合百年之兆。
○　问疾病：大病既痊，更宜自保。
○　问讼事：毋再涉讼。
○　问六甲：春夏生女，秋冬生男。

Judgment
Legge: Completion intimates progress and success in small matters. There is advantage in firm correctness. There had been good fortune in the beginning; there may be disorder in the end.
Wilhelm/Baynes: After Completion. Success in small matters. Perseverance furthers. At the beginning good fortune, at the end disorder.
Blofeld: After Completion -- success in small matters! Persistence in a righteous course brings reward. Good fortune at the start; disorder in the end. [Perhaps persistence may help to lessen the disorder that threatens to come upon us after some initial success.]
Liu: Completion. Success in the small. It benefits to continue. Good fortune at first; disorder in the end.
Ritsema/Karcher: Already Fording. Growing: the small. Harvesting Trial. Initially significant. Completing: disarraying. [This hexagram describes your situation in terms of an important move from one position to another. It emphasizes that actively proceeding with the crossing is the adequate way to handle it...]
Shaughnessy: Already Completed: Receipt; slightly beneficial to determine; initially auspicious, in the end disordered.
Cleary (1): Settlement is developmental, but it is minimized. It is beneficial to be correct. The beginning is auspicious, the end confused.
Cleary (2): Settlement is successful, even in small matters … etc.
Wu: Mission Accomplished indicates a small degree of pervasiveness and the advantage of being persevering. It is characterized by goodness in the beginning, but tumult in the end.

The Image
Legge: The image of water above fire forms Completion. The superior man, in accordance with this, thinks of the evil that may come, and guards against it in advance.
Wilhelm/Baynes: Water over fire: the image of the condition in After Completion. Thus the superior man takes thought of misfortune and arms himself against it in advance.
Blofeld: This hexagram symbolizes water above fire. The Superior Man deals with trouble by careful thought and by taking advance precautions.
Liu: Water above fire symbolizes Completion. The superior man ponders danger and takes precautions against it.
Ritsema/Karcher: Stream located above fire. Already Fording. A chun tzu uses pondering distress and-also providing-for defending-against it.
Cleary (1): Water is above fire, Settled. Thus superior people consider problems and prevent them.
Wu: There is water above fire; this is Mission Accomplished. Thus the jun zi conceives ways to prevent disaster.
COMMENTARY
Confucius/Legge: Progress and success in small matters, with advantage in firm correctness. The dynamic and magnetic lines are correctly arranged, each in its proper place. There has been good fortune in the beginning because the magnetic second line is in the center. In the end there is a cessation of effort, and disorder arises. The course that led to rule and order is now exhausted.
Legge: The two written Chinese characters translated here as Completion represent
two ideas -- the symbol of being past or completed, and the symbol of crossing a stream -with a secondary meaning of helping and completing. When combined, the two characters express the idea of successful accomplishment. The hexagram denotes the kingdom finally
at rest -- the vessel of state has been brought safely across the great and dangerous stream, the distresses of the realm have been relieved and its disorders rectified. Small things need to be completed: the new government must be consolidated and its ruler must, without noise or clamor, go on to perfect what has been wrought with firm correctness and without forgetting the inherent instability of all human affairs. That every line of the hexagram is in its correct place, and has its proper correlate emphasizes the intimation of progress and success. The K'ang-hsi editors compare this hexagram and the next with number eleven, Harmony, and number twelve, Divorcement, observing that the goodness of Harmony is concentrated, as here, in the second line. Disorder after completion is inevitable. All things move on with a constant process of change. Disorder succeeds

to order, and again order to disorder.
NOTES AND PARAPHRASES
Judgment: All's well that ends well, but the new cycle demands as much willpower as the last. Make no drastic choices during a transition. The Superior Man anticipates conflict and is prepared for it in advance. The sixty-third hexagram is the reference hexagram which depicts the correlation of properly matched dynamic and magnetic lines. On the basis of this figure, all of the other hexagrams (except the first and second, which are their "parents"), are compared. Yet, despite the fact that every line is in its proper place, not one of them has an easy auspice, and both the Judgment and Image are subdued and cautionary. The general idea is that as long as we draw breath in this spacetime dimension, our lives and Work are incomplete. Cycles complete themselves, certainly, but Completion in that sense is the "completion" of the full moon, which as soon as it reaches maximum brilliance immediately begins to wane. Among those engaged in psycho-spiritual work, there is a great deal of energy focused on "enlightenment," and the natural desire of each aspirant to attain that state of consciousness as soon as possible. Many there are who wander from one conception of the Work to another in the hope that this particular discipline, or that particular Guru will provide the transcendent answer that the last one didn't. This is a very deceptive illusion, because the chances that any given individual will attain perfect enlightenment in any given lifetime are probably miniscule to the point of insignificance. (How many truly enlightened beings have you ever met in your life?) But the first signs of this symbolism are far from indicating that unity has been attained. Just as alchemy has a great many procedures, ranging from the "work of one day" to the "the errant quest" lasting for decades, so the tensions between the psychic pair of opposites ease off only gradually; and, like the alchemical endproduct, which always betrays its essential duality, the united personality will never quite lose the painful sense of innate discord. Complete redemption from the sufferings of this world is and must remain an illusion ... The goal is important only as an idea; the essential thing is the opus which leads to the goal: that is the goal of a lifetime. In its attainment "left and right" are united, and conscious and unconscious work in harmony.
Jung-- Psychology of the Transference The Work is a slow, organic process of transforming unconscious forces, which demands almost superhuman levels of discipline to accomplish. One can make a great deal of progress in one lifetime, but the Work can not be said to be complete until physical
death “completes” it -- at that point, assuming the ego has acquired enough strength of will, perhaps one can facilitate a "permanent" synthesis of the forces one has spent a lifetime in training. Death is the doorway back to our Source, and if we enter that doorway

consciously and correctly we can consolidate a great deal of power which will serve us well in the next cycle, in whatever dimension that cycle may take place. It is even doubtful whether a man can arrive at the summit of all perfection as long as he lives in an imperfect physical form, because the imperfections of the form hamper the spirit, and only a spirit that has outgrown the necessity to live in a physical form may be said to have arrived at that high degree of perfection at which a perfect knowledge of self, and consequently a perfect knowledge of the universe is obtained.
F. Hartmann -- Paracelsus: Life and Prophecies

周易第六十三卦初九爻详解
初九爻辞
初九。曳其轮，濡其尾，无咎。
象曰：曳其轮，义无咎也。
白话文解释
初九：提着腰带过河，打湿了衣尾。没有大问题。
《象辞》说：提着腰带过河，打湿了衣尾，理应无灾难。

北宋易学家邵雍解
平：得此爻者，时运未到，欲动未动，安保无虞。做官的有职未受，有位未登。

台湾国学大儒傅佩荣解
时运：奋勉有加，可以无咎。
财运：暂时稳住，将可脱困。
家宅：可以安居；初聘为吉。
身体：初病可治。

初九变卦

  初九爻动变得周易第39卦：水山蹇。这个卦是异卦（下艮上坎）相叠。坎为水，艮为山。山高水深，困难重重，人生险阻，见险而止，明哲保身，可谓智慧。蹇，跋行艰难。

初九爻的哲学含义

既济卦第一爻，爻辞：初九：曳其轮，濡其尾，无咎。爻辞释义
曳：指拖住。濡：是指沾湿。
本爻辞的意思是：拖住车的轮子，使它速度放慢。小狐狸渡河时沾湿了尾巴，无法快游，没有灾祸。
从卦象上看，初九是阳爻居刚位，得位，具备好动而冒进的特性。其上行既与六二亲比，又与六四正应，但是，若是初九一动，则全局皆乱，好比刚刚取得了成功，但是若是冒进，就会打破了稳定的局面。所以这时，就要把车子的速度减慢，把狐狸的尾巴浸湿以游得慢一些，首要任务是就是减速。
《象》中这样解释道：“曳其轮”，义无咎也。这里指出：“拖住车的轮子，不使它快进”，说明事情成功之后，必须谨慎从事，小心防备，才没有灾祸。这时以休整巩固守成为主，不宜妄动，这样才会无咎。
占得此爻者，所做的事情已初有成效，此时你应该放缓速度，不可高速前行，否则会有过错的。
初九：曳其轮，濡其尾，无咎。
象曰：曳其轮，义无咎也。经文意思是：拖着车轮，沾湿了车尾，没有灾难。象辞意思是：拉着车轮，道义上不会有灾难。

初九：曳其轮，濡其尾，无咎。
《象传》曰：曳其轮，义无咎也。
《既济》爻义，大略与《泰》同。《泰》下卦三爻，为《泰》中之《泰》，上卦三爻，为《泰》中之《否》，《既济》亦然。其所以分内外者，《离》为明，《坎》为险，犹《泰》以《乾》为有余，《坤》为不足也。《既济》初爻，以济渡取义，故有曳轮濡尾之象，《坎》为轮，为曳，初为尾。“曳其轮”者，曳之前进，是用力而求济也。按《诗》“济盈不濡轨，始济而濡及马尾”，言济之难也，然尾虽濡而曳不倦，曳者济矣。初居济之始，力求其济如此，故“无咎”也，《象传》即以无咎释之。
【占】　问时运：运未脱险，当自奋勉，可以无咎。
○　问营商：初次经营，跋涉多艰，前而不止，虽危得济，无咎。
○　问功名：先难后获。
○　问战征：虽有车脱马蹶之危，一鼓而进，当必可获胜也。
○　问家宅：初次迁居，虽此宅或轮奂不美，或首尾不完，居之无咎。
○　问婚姻：火为水妃，初聘则吉。
○　问疾病：初病，虽危无咎。
○　问六甲：初胎生女。
○　问失物：物已沾水，当就车中觅之，可得。
○　问行人：在途，稍有水灾，无咎。
【例】　明治二十一年，缙绅某来，请占气运，筮得《既济》之《蹇》。
断曰：“轮”，车轮，涉水之具；“尾”，马尾，为水所濡也。是为曳轮济水，马尾被濡，盖言初济之难。初能用力求济，终得无咎，足见人当涉险之时，奋力脱险，险无不可济也。今贵下占时运，得《既济》初爻，知贵下方今盛运已来，时安身泰，但险难初脱，尚小有灾害，可无患也。明后二三年，犹须谨戒，四年后，则吉福来临，全盛有庆，无往不利。

Line-1
Legge: The first line, dynamic, shows its subject as a driver who drags back his wheel, or as a fox which has wet his tail. There will be no error.
Wilhelm/Baynes: He brakes his wheels. He gets his tail in the water. No blame.
Blofeld: He brakes the wheel of his chariot and gets the rear part wet -- no error!
Liu: The brake to the wheel. The tail gets wet. No blame.
Ritsema/Karcher: Pulling back one's wheels. Soaking one's tail. Without fault.
Shaughnessy: Dragging his ribbon, wetting his tail; there is no trouble.
Cleary (1): Dragging the wheel, wetting the tail, there is no fault.
Cleary (2): Dragging the wheels – it is right that there be no problem.
Wu: The wheels are pulled back. The tail is immersed in water. There will be no error.
COMMENTARY
Confucius/Legge: As we may rightly judge, there will be no mistake. Wilhelm/
Baynes: According to the meaning, there is no blame in this. Blofeld: Since we manage to stop at the right moment we are not to blame for what happens. Ritsema/Karcher: Righteous, without fault indeed. Cleary (2): (None.) Wu: In principle there is nothing wrong.
Legge: Line one, the first of the hexagram, represents the time immediately after the
successful completion of something -- a time for resting and being quiet. For a season at least, all movement should be hushed. Hence we have the symbolism of a driver trying to stop his carriage, and a fox who has wet his tail, and will not attempt the stream again.

NOTES AND PARAPHRASES
Siu: At the outset, the man is not caught in the intoxication of the masses during a great transition. The general pressure finally overwhelms him. However, this occurs only at the last minute, after he has successfully completed the enterprise.
Wing: As you move forward with your plans, the pressure starts to build and you feel an urge to reconsider. You must face the fact that you will be affected by the events that you have inexorably set into motion, but not detrimentally, as you are generally correct.
Editor: Wilhelm, Blofeld and Liu all use the image of brakes to stop a wheel. If the hexagram is turned upside down it becomes number sixty-four, Before Completion or Unfinished Business, and this line becomes number 64:6 which has a similar message. Even the fox is mentioned. The image is one of avoiding danger by holding back. The contented man meets no disgrace; Who knows when to stop runs into no danger -He can long endure.
Lao Tzu
A. Stop pushing -- hold and consolidate your position.
B. "Leave well enough alone."

周易第六十三卦九二爻详解
六二爻辞
六二。妇丧其茀，勿逐，七日得。
象曰：七日得，以中道也。
白话文解释
六二：妇人丢失了头巾，不用寻找，七日内可以不寻而得。
《象辞》说：七日内可以不寻而得，因为六二阴爻居阴位，位象既得，失物将还。

北宋易学家邵雍解
平：得此爻者，先难后易，做官的有先逆后顺之美。

台湾国学大儒傅佩荣解
时运：不计小利，得成大功。
财运：失而复得，不必担心。
家宅：七年可还；将可团聚。
身体：七日可愈。

六二变卦

  六二爻动变得周易第5卦：水天需。这个卦是异卦（下乾上坎）相叠，下卦是乾，刚健之意；上卦是坎，险陷之意。以刚逢险，宜稳健之妥，不可冒失行动，观时待变，所往一定成功。

九二爻的哲学含义

既济卦第二爻，爻辞：六二：妇丧其髴，勿逐，七日得。爻辞释义
丧：指丧失、丢落。髴：把车布帘帷幕。逐：指追寻。
本爻辞的意思是：贵妇人丢失了遮掩车子的帷幕，不用去寻找了，七日之内会失而复得的。
从卦象上看，六二以阴爻居于柔位，且位于下卦中间，持中守正，具有柔顺中正之美德。其处于下卦离之中，离指中年妇女，而六二又与九五之君正应，所以称之为贵妇人。
《象》中这样分析道：“七日得”，以中道也。这就是说：“贵妇人丢失了遮掩车子的帷幕，不用去寻找了，七日之内会失而复得的”，说明此时正处于中位，坚守正道，不偏不倚，所以丢失了的东西可以失而复得。
占得此爻者，想去做事，可是总是因为各种原因受阻，就像贵妇人丢了车子的帷幕而不能前行一样，此时你可以坚守正道，静等时机，该是你的就是你的，你会得到属于你的东西的。
六二：妇丧其髴，勿逐，七日得。
象曰:七日得，以中道也。
经文意思是：妇人丢失了首饰，不用寻找，七天后就会失而复得。
象辞意思是：七日后便会失而复得，是因为六二爻能守中庸之道。

六二：妇丧其茀，勿逐，七日得。
《象传》曰：七日得，以中道也。
火为水妃，故二《离》象妇。“茀”，车蔽也。《尔雅》“舆革，前谓之艰，后谓之茀；竹，前谓之御，后谓之蔽”，曰“弗”，曰“蔽”，以竹革而异也。《诗》则统谓之茀，“硕人翟茀以朝”。《孔疏》云：妇人乘车不露，车之前后，皆设障以自隐蔽，谓之茀，丧弗者，失其所蔽也。二当临济之时，驱车前进，车在前，弗在后，中途丧弗，停车而逐，将有欲济而不及者矣，故示之以“勿逐”。“七日得”者，得犹复也。阴阳之数，至七而复，一卦六爻，循环往复，自二后至七，又值二爻，故不过七日而自得也。《象传》以“中道”释之，日辰十二，七日正当中也。丧茀者，或云二乘车适五，四当其前，四《坎》为盗，是窃茀者也。其说亦通。茀，《释文》：茀首饰。按《诗》屡言茀，皆作车蔽，且初曰曳轮，二日车茀，象正相合，当作车蔽。
【占】　问时运：小小得失，切勿介意，方得脱大难，成大功也。
○　问营商：有失而复得之象。
○　问功名：七年内，定可复职。
○　问战征：中途被劫，丧其辎重，七日内，必获胜仗。
○　问婚姻：早则七月，迟则七年，可复团聚。
○　问家宅：其宅被人居，七年后，即可归还原主。
○　问疾病：七日必愈。
○　问失物：不久可得。
○　问六甲：七日内可产，生女。
【例】　一友访余山庄，谈及某贵显，曰：贵显以未赐勋章为憾，请为一占。筮得《既济》之《需》。
断曰：茀为车蔽，言妇人乘车，设之所以自蔽也，丧茀则失其所蔽矣。“勿逐”者，谓区区小失，不必追逐，不久自可后得，喻言人当建大功，立大业，琐屑微物，得丧本不关荣辱也。今为某贵显占勋章，得此爻象，爻象所言，显然明示，劝贵显不必忧虑。“七日得”者，谓不久定可荣膺宠赐也。
后友人复来曰：占筮甚灵，某贵显已得宠赐勋章，爻辞之言，恰如为某贵显特设者也。

Line-2
Legge: The second line, magnetic, shows its subject as a wife who has lost her carriagescreen. There is no occasion to go in pursuit of it. In seven days she will find it.
Wilhelm/Baynes: The woman loses the curtain of her carriage. Do not run after it; on the seventh day you will get it.
Blofeld: The lady loses the blind from her chariot window. She should not go in search of it, for she will recover it in seven days.
Liu: A lady loses her carriage curtain. Without seeking it, it will be regained within seven days.
Ritsema/Karcher: A wife losing her veil. No pursuit. The seventh day: acquiring.
Shaughnessy: The wife loses her hair; do not follow, in seven days you will get it.
Cleary (1): A woman loses her protection. Do not pursue; you will get it in seven days.
Cleary (2): A woman loses her protection. Let her not give chase: she will find it in seven days.

Wu: A woman has lost the curtain of her carriage. There is no need to look for it. After seven days it will be found.
COMMENTARY
Confucius/Legge: The course pursued is that indicated by the central position of the line. Wilhelm/Baynes: As a result of the middle way. Blofeld: Restraint or moderation will be rewarded. Ritsema/Karcher: Using centering tao indeed. Cleary (2): Because of her balanced course. Wu: Because she take a middle course.
Legge: The second line is magnetic and in her proper place. With her dynamic correlate in line five, she might be expected to take action, but she is central and correct – a lady who has lost her carriage screen. She will not advance further so soon after success has been achieved, but keeps herself in hidden retirement. Let her not seek the screen. The
seven days is a cycle of completion running its course -- then a new period when action will be proper shall have commenced.
NOTES AND PARAPHRASES
Siu: The man is not accorded the protective confidence of his superiors. In his desire to achieve something, he is tempted to seek it and draw it to himself. He should not do so, but should remain patient and faithful. What is truly his will come to him eventually.
Wing: You are suddenly exposed, whether by your own hand or by circumstances beyond your control. Do nothing. Don't try to cover up, or attempt to make a case for your position. This time of conspicuousness will soon pass.
Editor: The image of the hexagram suggests a high water mark -- the point at which a cycle is completed. Beyond this point is the beginning of a whole new cycle. The second
line is the ruler of the hexagram -- a magnetic, receptive, yin line who remains fully devoted to the dynamic yang line, her husband, in the fifth place. A magnetic force is
vulnerable during a period of completion -- it must remain in place until the synthesis is complete and the next cycle begins. When a patient begins to feel the inescapable nature of his inner development, he may easily be overcome by a panic fear that he is slipping helplessly into some kind of madness he can no longer understand. More than once I have had to reach for a book on my shelves, bring down an old alchemist, and show my patient his terrifying fantasy in the form in which it appeared four hundred years ago. This has a calming effect, because the patient then sees that he is not alone in a strange world which nobody understands, but is part of the great stream of human history, which has experienced countless times the very things that he regards as a pathological proof of his craziness.
Jung -- Alchemical Studies
A. An image of temporary vulnerability: take no action until the situation matures.

周易第六十三卦九三爻详解详解
九三爻辞
九三。高宗伐鬼方，三年克之。小人勿用。
象曰：三年克之，惫也。
白话文解释
九三：高宗讨伐鬼方，费时三年才打败它。筮遇此爻，不可重用小人。
《象辞》说：费时三年才打败它，因为鬼方这时已疲惫不堪。

北宋易学家邵雍解
凶：得此爻者，有结怨争诉之损。做官的多差遣征伐之举。

台湾国学大儒傅佩荣解
时运：努力工作，所谋必成。
财运：数年经营，才可获利。
家宅：三年后居；三年可婚。
身体：一时无恙，只保三年。

九三变卦

  九三爻动变得周易第3卦：水雷屯。这个卦是异卦（下震上坎）相叠，震为雷，喻动；坎为雨，喻险。雷雨交加，险象丛生，环境恶劣。“屯”原指植物萌生大地，万物始生，充满艰难险阻，然而顺时应运，必欣欣向荣。

初九爻的哲学含义

既济卦第三爻，爻辞：九三，高宗伐鬼方，三年克之；小人勿用。爻辞释义
高宗：指商朝中兴之贤君武丁，这里指九五这一君爻而言。鬼方：部落名。本爻辞的意思是：殷高宗武丁征伐地处西北的鬼方国，经过三年的连续战斗
才获得胜利；胜利来之不易，在治理时不可任用贪功冒进的小人，否则会因为劳民伤财而引起内乱。
从卦象上看，九三属于阳爻居刚位，且处于下卦的顶端，急躁冒进，又与九五为敌，所以必会被君主所征伐。
《象》中这样解释道：“三年克之”惫也。这里指出：“经过三年的连续战斗才攻克了鬼方国”，说明战争非常激烈，持续了三年之久，双方已经筋疲力尽了，胜利是来之不易的。这时，若是对这一地方进行治理，是不适合用九三这种贪功冒进之人的。
占得此爻者，不要急功近利，在工作上不可与领导作对，这样会有被免职的危险。在婚恋方面也不要急于占对方为己有，否则会有分手之兆。
九三：高宗伐鬼方，三年克之，小人勿用。
象曰：三年克之，惫也。

九三：高宗伐鬼方，三年克之。小人勿用。
《象传》曰：三年克之，惫也。
“高宗”，殷中兴之主；“鬼方”，西羌国名。按《竹书纪年》，武丁三十二年伐鬼方，次于荆，三十四年，克鬼方，氏羌来宾，即“高宗伐鬼方，三年克之”，实事也。《既济》爻象，初二皆在济中，至三始济，故取三年克鬼方以为况。高宗贤主，鬼方小国，六师所加，三年乃克，师亦惫矣，以喻济《坎》之难如此。天下之事，每以艰难得之，安乐失之，当其始，数载经营而不足，其后一旦败坏而有余；而其弊皆由于远君子而近小人也，故戒曰“勿用小人”，处《既济》者，所当凛凛焉。《师》上爻曰，“开国承家，小人勿用”，与此爻辞，意正同。
【占】　问时运：忍苦耐劳，所谋必成。
○　问营商：数载经营，方可获利。
○　问功名：辛苦而成。
○　问战征：劳师久征，所攻虽得，然亦惫矣。
○　问婚姻：三年内可完配。
○　问家宅：此宅阴象太重，三年后，方可居住。
○　问疾病：此病一时无恙，三年内，必难保全。
○　问讼事：三年可了，防小人又复生事，宜戒。
○　问六甲：生女。
【例】　某商人来，请占谋事成否，筮得《既济》之《屯》。
断曰：“高宗伐鬼方”，历三年之久，而乃得克之，以喻三爻处内卦之终，历初二之难，而始得济之，其象正同，观此即可知谋事之非 易易也。今君占谋事成否，得此爻辞，知君所谋之事，一时必难就绪，早则三月，迟则三年，方可合议成就。成后二年，定有大来之吉，但其事与君子合谋，自有利益，与小人合谋，必致败坏，君其尤当注意焉。
【例】　三十年，杉浦重刚氏来，曰：足尾矿毒事件，纷纷滋议，朝野骚然，请占其结果如何？筮得《既济》之《屯》。
断曰：按九三《艮》爻，《艮》为鬼门，故曰“鬼方”。三居《坎》《离》之间，《坎》为毒，为疾，《离》为大腹，三与上应，三至上三爻，故曰“三年”。“克之”者，治之也。象为腹受其毒以至死亡，其毒实起于《离》火，出自坎水，非一日矣。爻辞所云“高宗伐鬼方”者，“鬼方”，喻言其地之险也。高宗贤主，喻言必有能人治之也。今占足尾矿毒，得此爻象，按足尾铜山，每年出铜一千二百万斤，其价不下三百万元，政府收税，得十五万元，矿局夫役，约有一万八千人数，皆赖此为生活，是我国矿山之最大者也。毒由矿铜出丹矾，丹矾有毒，毒入河流，平时未闻其害，因洪水浸田，其毒遂滋。原洪水冲决，由于堤防不固，堤防之害，咎归土木局，至土木局修筑堤防，必需经费，其责又归大藏省。今矿毒事件，纷议未有的论，多为小人从中扇惑所致，恐此案亦将亘三年之久乎？必于此事无甚关系者，不许干涉，谓之“小人勿用”；修筑堤防，以杜坎水之害，此案自得终局矣。

Line-3
Legge: The third line, dynamic, suggests the case of Kao Tsung who attacked the Demon region, but was three years in subduing it. Inferior men should not be employed in such enterprises.
Wilhelm/Baynes: The Illustrious Ancestor disciplines the devil's country. After three years he conquers it. Inferior people must not be employed.
Blofeld: The Illustrious Ancestor (namely, the Emperor Wu Ting, 1324 BC) carried out a punitive expedition in Kuei Fang (literally, the Land of the Devils) and conquered it after
three years -- men of mean attainments would have been useless! [The Land of Devils was probably a territory inhabited by non-Chinese tribes. The implication is that only a man of outstanding capability should attempt any difficult task now.]
Liu: The emperor Kao Tsung chastised the barbarian country and conquered it in three years. The inferior man should no longer be employed.
Ritsema/Karcher: The high ancestor subjugating souls on-all- sides. Three yearsrevolved controlling it. Small People, no availing of.
Shaughnessy: The High Ancestor attacks the Devil-land, in three years conquering it; the little man should not use it.
Cleary (1): The emperor attacks the barbarians, and conquers them after three years. Do not employ inferior people.
Wu: Gao Zong took military actions against Guifan. After three years, he quelled the rebellion. Little men should not be trusted.
COMMENTARY
Confucius/Legge: He was three years in subduing it -- enough to make him weary.
Wilhelm/Baynes: This is exhausting. Blofeld: His taking three years to conquer it indicates great fatigue. [Even if we do feel capable of undertaking an extremely difficult task, we must expect it to occupy us for so long as to make us feel exhausted.]
Ritsema/Karcher: Weariness indeed. Cleary (2): He is weary. Wu: It was a tiresome campaign.
Legge: The dynamic third line at the top of the lower trigram suggests the idea of one undertaking a vigorous enterprise. The writer thinks of Kao Tsung, one of the ablest sovereigns of the Shang dynasty (B.C. 1364-1324), who undertook an expedition against the barbarian hordes of the cold and bleak regions north of the Middle States. His enterprise was successful, but it was tedious, and the line concludes with a warning.

NOTES AND PARAPHRASES
Siu: A correct subjugation policy is essential after the conquest. Inferior people, of no value at home, should not be sent to govern the colonies. Protracted struggles usually follow, and small men are inadequate to the task.
Wing: The attainment of a highly ambitious goal is possible. It will take a long time and will leave you spent. If it is worthwhile to you, success is indicated. However, be cautioned to employ only the most qualified persons in your endeavor.
Editor: In psychological terms, the Demon region is the unconscious psyche, and no new synthesis can take place therein until all of its autonomous complexes have been pacified and integrated. The will of the ego is the last line of defense against their constant pressure. Only one who has undertaken the Work can truly appreciate how exhausting it
is -- a fact made more ominous by the realization that one can win most of the battles and still lose the war. "Inferior men should not be employed" means that it is a task not to be lightly undertaken by anyone. When an individual in some contretemps discovers this primitive force alive within him, like a ruthless and cold-blooded daemon, he must find some method by which it can be transformed into a different kind of spirit, if he is to avoid a regression to a level of civilization far below his conscious standard.
M.E. Harding -- Psychic Energy
A. Conquer your demons -- the integration of unbalanced forces is a long and exhausting process.

周易第六十三卦九四爻详解详解
六四爻辞
六四。繻有衣袽，终日戒。
象曰：终日戒，有所疑也。
白话文解释
六四：撑着用败絮塞罅漏的船，整日里提心吊胆。
《象辞》说：整日里提心吊胆，说明心中疑虑重重。

北宋易学家邵雍解
平：得此爻者，时运平平，有备则无患。做官的须做好预防，则爵禄稳固。

台湾国学大儒傅佩荣解
时运：处顺思困，谨慎为宜。
财运：经营漏洞，早些修补。
家宅：修正屋宇；珍惜情谊。
身体：年老体弱。

六四变卦

六四爻动变得周易第49卦：泽火革。这个卦是异卦（下离上兑）相叠。离为火、兑为泽，泽内有水。水在上而下浇，火在下而上升。火旺水干，水大火熄。二者相生亦相克，必然出现变革。变革是宇宙的基本规律。

九四爻的哲学含义

从卦象上看，九三属于阳爻居刚位，且处于下卦的顶端，急躁冒进，又与九五为敌，所以必会被君主所征伐。
《象》中这样解释道：“三年克之”惫也。这里指出：“经过三年的连续战斗才攻克了鬼方国”，说明战争非常激烈，持续了三年之久，双方已经筋疲力尽了，胜利是来之不易的。这时，若是对这一地方进行治理，是不适合用九三这种贪功冒进之人的。
占得此爻者，不要急功近利，在工作上不可与领导作对，这样会有被免职的危险。在婚恋方面也不要急于占对方为己有，否则会有分手之兆。
九三：高宗伐鬼方，三年克之，小人勿用。
象曰：三年克之，惫也。
从卦象上看，九五以阳爻居于君位，而爻辞之中的“东邻”指的就是九五，因为东为阳，西为阴。“西邻”指的是“六二”。既卦的下卦为离，而九三、九四、九五又组成了一个离卦，离代表光明，九五处于离的顶端，意味着事业如日中天，所以容易养成骄奢心态，这时虽然杀牛来祭祀，但是虔诚和恭敬心不足。六二却居中守正，谨慎地进取，所以大有可为。
《象》中这样解释本爻：“东邻杀牛”，不如西邻之时也；“实受其福”，吉大来也。这里指出：“东边的邻国杀牛宰羊来举行盛大的祭礼”，还不如西边邻国举行的虔诚简单的祭祀；西邻“实享神赐的福分”，说明此是正当其位，吉祥福分将不断降临。
占得此爻，你正处于志得意满之时，在做事时非常讲摆场，讲声势。在单位里，你主张大张旗鼓，声势浩大地来做事，可是结果还不如人家不声不响地做事更能获利，更能得到实惠。在婚恋上，你也是讲究排场，婚礼也办得大张旗鼓，可是却没有人家简单的低调的恋人或夫妻更幸福，注意在做事时要投入真诚，这比其他的更重要。
九五：东邻杂牛，不如西邻之禴祭，实受其福。
象曰：东邻杀牛，不如西邻之时也，实受其福，吉大来也。

六四：繻有衣枷，终日戒。
《象传》曰：终日戒，有所疑也。
按：“繻”为采绘，“袽”为敝衣。四处内外卦之交，出《离》入坎，繻有文明之象，盖取诸《离》；袽为败衣，《坎》为破，盖取诸《坎》。言四当《既济》之盛，衣冠济济，文物声名，焕然一新，然天命靡常，盛倏为衰，新倏成故，若不因时弥缝，曾不几时，立成败坏，犹是绘采之华裳，未几而为敝败之残絮矣，故曰“繻有衣袽。”《既济》，由《乾》《坤》二五相 易而来，“终日戒”者，即《乾》“终日乾乾，夕惕若”之意，当《既济》而益励危心，其戒慎无已时也，故曰“终日戒”。《传》释以“有所疑”，《坎》为疑，疑者，未然而忧其或然，亦戒也。“繻”，王弼谓宜作濡，衣袽谓以敝衣塞舟漏也。王弼之解，强从济字取义，谓济必有舟，舟或有漏则濡，濡则敝衣塞之。于爻辞“繻有衣袽”一语，添生枝节，自圆其说，未免矫强。
【占】　问时运：运当全盛，然不预防，衰即立至，所宜谨戒。
○　问营商：如舟行，中流舟漏，急宜补修。
○　问功名：有忽赐忽褫之惧。
○　问战征：夺帜易帜，胜当虑败，所贵临事而惧。
○　问婚姻：古人多以衣服比夫妇，为不可喜新而弃旧也。
○　问疾病：是老弱之症也。
○　问六甲：生男。
【例】　一日西村舍三氏来，曰：予奉职土木局长，数年来为治水巡回全国，已三次矣。溯自维新以前，各藩自保疆土，堤防山林，各有禁令，是以林木畅茂，土脉坚固，无堤防溃决之患也；维新以降，政令一变，山阜陵谷，无不开垦，泥土流出，壅塞河道，以致河流不通，溢出堤上。洪水泛滥，为灾非浅，乏奠平之策，子幸一筮，以示处理之方。筮得《既济》之《革》。
断曰：爻辞“繻有衣袽”，“繻”作濡，为濡漏之象，“衣袽”，敝衣，为塞漏之用。“终日戒”者，为危险之至，非一时可济，须终日防备也。舟漏虽小，而治水之法，爻已显示其象矣。足下占治水之方，得此爻辞，所谓危者防之，漏者塞之。爻曰“衣袽”，第即一物以喻之而已，或用沙土，或用木石，皆可以“衣袽”例之，因地制宜，由小及大，皆在足下酌行之耳。“终日戒”，三字，最为切要，所当刻刻预防，不可稍懈，有危心无危地也。治水之道，无过于此。
【例】　知人阪田春雄氏，尝奉命赴澳国博览会，余一日访其家，其母语余曰：前有电信，报告归期，今愆期未归，并无后电，心甚忧之。请余一占，筮得《既济》之《革》。
断曰：此卦上《坎》下《离》，《离》南《坎》北，今四爻出《离》入坎，是船已过赤道，而在北洋之象。依爻辞，知有行舟破漏之患，实为可虑，然《离》阴变为《坎》阳，生命无害。又进一爻，则五爻之阳，变而为阴，是水变为地，即全身上陆之象，其免难也必矣。
时其家有洋学生三人，闻此断语，窃相诽笑。余曰：《 易》理甚妙，非诸君所知也，诸君不信，待春雄君归时，可知灵验矣。后数日，春雄氏归，曰船抵赤道以北，为暗礁所伤，是以着港，致迟延也。

Line-4
Legge: The fourth line, magnetic, shows its subject with rags provided against any leak in her boat, and on guard all day long.
Wilhelm/Baynes: The finest clothes turn to rags. Be careful all day long.
Blofeld: Amidst the fine silk are ragged garments -- be cautious throughout the livelong day!
Liu: One has silk clothes but wears rags. Be cautious all day. [This line indicates that you can expect to have enough money to live comfortably.]
Ritsema/Karcher: A token: possessing clothes in-tatters. Completing the day, a warning. [Token, HSU: halves of a torn piece of silk which identify the bearers when joined.]
Shaughnessy: The short coat has jacket wadding; in winter days be warned.
Cleary (1): With wadding to plug leaks, one is watchful all day.

Cleary (2): There are rags in fine cloth – be alert all the time.
Wu: Rags are used to plug leaks. This is a matter of concern all day long.
COMMENTARY
Confucius/Legge: She is on guard all the day -- she is in doubt about something.
Wilhelm/Baynes: There is cause for doubt. Blofeld: This indicates that doubt and suspicion are now prevalent. Ritsema/Karcher: Possessing a place to doubt indeed.
Cleary (2): There is doubt. Wu: There are doubts.
Legge: Line four is magnetic and has advanced into the trigram symbolizing Water and Peril. She will be cautious and prepare for evil.
NOTES AND PARAPHRASES
Siu: Evils are occasionally uncovered but quickly glossed over during periods of prosperity and cultural advance. The man is not complacent about such readily hidden defects and takes earnest steps toward their correction.
Wing: Elements of decay can be found in the situation of your inquiry. Watch your step.
Editor: Wilhelm, Blofeld and Liu all juxtapose the image of rags with clothing, or fine silk. The message is to not be deluded by what seems to be a favorable situation. Maintain constant awareness and make your choices with extreme care. Regardless of appearances you're in a position of risk. Complexes that are not granted reality by consciousness and are not dealt with as "powers" to be taken seriously, but are dealt with by repression, tend to take hold in an unadapted, primitive, regressive, compulsive and destructive fashion. This results in what we call neurotic or psychotic disturbances.
E.C. Whitmont -- The Symbolic Quest
A. Something valuable is threatened -- extreme care is called for.

周易第六十三卦九五爻详解详解
九五爻辞
九五。东邻杀牛，不如西郊之禴祭，实受其福。
象曰：东邻杀牛，不如西邻之时也。实受其福，吉大来也。
白话文解释
九五：殷人杀牛厚祭鬼神，不如周人簿祭鬼神，周人倒是得到鬼神的福佑。
《象辞》说：殷人杀牛厚祭鬼神，不如周人薄祭鬼神的用意美善，周人得到鬼神的福佑，将有重大的吉庆降临。

北宋易学家邵雍解
吉：得此爻者，近谋有实，远谋多虚，不利东方，利于西方。

台湾国学大儒傅佩荣解
时运：持盈保泰，吉凶自取。
财运：奢不如俭，实获其利。
家宅：向西吉宅；两邻订亲。
身体：最好祷告。

九五变卦

  九五爻动变得周易第36卦：地火明夷。这个卦是异卦（下离上坤）相叠。离为明，坤为顺；离为日；坤为地。日没入地，光明受损，前途不明，环境困难，宜遵时养晦，坚守正道，外愚内慧，韬光养晦。

九五爻的哲学含义

既济卦第五爻，爻辞：九五：东邻杀牛，不如西郊之禴祭，实受其福。爻辞释义
杀牛：牛为大牲，表示祭祀之盛。檜：指薄祀。
本爻辞的意思是：东边邻国杀牛羊来举行盛大祭礼，不如西边的邻国举行的薄祀，这样才能实享神赐的福分。
从卦象上看，九五以阳爻居于君位，而爻辞之中的“东邻”指的就是九五，因为东为阳，西为阴。“西邻”指的是“六二”。既卦的下卦为离，而九三、九四、九五又组成了一个离卦，离代表光明，九五处于离的顶端，意味着事业如日中天，所以容易养成骄奢心态，这时虽然杀牛来祭祀，但是虔诚和恭敬心不足。六二却居中守正，谨慎地进取，所以大有可为。
《象》中这样解释本爻：“东邻杀牛”，不如西邻之时也；“实受其福”，吉大来也。这里指出：“东边的邻国杀牛宰羊来举行盛大的祭礼”，还不如西边邻国举行的虔诚简单的祭祀；西邻“实享神赐的福分”，说明此是正当其位，吉祥福分将不断降临。
占得此爻，你正处于志得意满之时，在做事时非常讲摆场，讲声势。在单位里，你主张大张旗鼓，声势浩大地来做事，可是结果还不如人家不声不响地做事更能获利，更能得到实惠。在婚恋上，你也是讲究排场，婚礼也办得大张旗鼓，可是却没有人家简单的低调的恋人或夫妻更幸福，注意在做事时要投入真诚，这比其他的更重要。
九五：东邻杂牛，不如西邻之禴祭，实受其福。
象曰：东邻杀牛，不如西邻之时也，实受其福，吉大来也。

九五：东邻杀牛，不如西邻之禴祭，实受其福。
《象传》曰：东邻杀牛，不如西邻之时也；实受其福，吉大来也。
五与二相应，犹东与西相对，五为君，二为臣。东邻为君，是纣之国中，西邻为臣，是文王之国中也。按纣都在东，岐周在西，东邻西邻，郑谓殷周是也。《离》为牛，《坎》为豕，杀牛而凶，不如杀豕受福，喻言奢而慢，不如俭而敬也。上卦处《既济》之后，下卦当甫济之时，殷天子祭用太牢，故杀牛；周西伯不得用牛，用豕，故为禴。当时殷道已衰，时为《既济》；周德方新，时为甫济。《既济》者，时已去，甫济者，时方来。已去不复也，方来者未有已也，则杀牛不足侈，而禴祭大可恃，故曰“东邻杀牛，不如西邻之禴祭，实受其福”。九五阳爻，阳为实，五体《乾》，《乾》为福，《象传》以“吉大来”释之。《泰》曰“小往大来，吉亨”，自外而内曰来，卦以二五相易，为《乾》成《泰》，谓福自《乾》来也。
【占】　问时运：已盛则退，方盛则进，宜保俭约，毋侈奢华，吉凶皆由自取也。
○　问战征：盛气在西，宜顺天修德，不宜暴兵耀武。
○　问营商：合伙同业，殷富者亦奢，不如俭约者，实获其利也。
○　问功名：已成者宜慎，未成者大可望也。
○　问婚姻：宜就西邻订姻，吉。
○　问家宅：宅以西首为吉。
○　问疾病：宜祷。
○　问六甲：生男。
【例】　横滨辨天通橘屋者，余之所知也，其邻家，有岩井屋某，专售西洋家具。明治元年，余因橘屋介绍，卖与木材，价值数千元，岂知彼阳饰富裕，内实贫困，阅数日不偿其价，余乃忧之。以一占决之，筮得《既济》之《明夷》。
断曰：爻言“东邻杀牛，不如西邻之禴祭”受福，卦以九五为东邻，以六四为西邻，五为主爻，五与二应，是主不如应也。今就所占论之，则以岩井之卖主为东邻，以橘屋之介绍为西邻，如此疑橘屋，有于中取利矣，我将向橘屋索价，橘屋必不能辞责。以橘屋当西邻，爻位属《离》，《离》火也；卖者为木材，木以生火，火得旺势，则坎水受煎，东邻亦不能不出而偿价也；且《离》为女，可着女人而往索之。
后余果与橘屋妻女相谋，乃得受值。

Line-5
Legge: The fifth line, dynamic, shows its subject as the neighbor in the east who slaughters an ox for his sacrifice; but this is not equal to the small spring sacrifice of the neighbor in the west, whose sincerity receives the blessing.
Wilhelm/Baynes: The neighbor in the east who slaughters an ox does not attain as much real happiness as the neighbor in the west with his small offering.

Blofeld: In terms of benefits, the neighbor to the east gained less from sacrificing an ox than the neighbor to the west obtained from carrying out the spring sacrifice.
Liu: The eastern neighbor sacrificed an ox; the western neighbor made a simple offering, but he received the blessing. [Many will succeed in small undertakings but fail in grand schemes.]
Ritsema/Karcher: The Eastern neighbor slaughters cattle. Not thus the Western neighbor's dedicated offering. The substance: acquiescing-in one's blessing.
Shaughnessy: The eastern neighbor kills an ox to sacrifice; it is not as good as the western neighbor's spring sacrifice in really receiving its blessing; auspicious.
Cleary (1): Slaughtering an ox in the neighborhood to the east is not as good as the ceremomy in the neighborhood to the west, really receiving the blessing.
Cleary (2): ... The genuine get the blessings.
Wu: The neighbor on the east side slaughters an ox. What he does is less rewarding than the neighbor on the west side, who makes simple offerings in the summer and receives an abundance of blessings.
COMMENTARY
Confucius/Legge: The large sacrifice of the eastern neighbor cannot equal the small sacrifice of the western neighbor because the latter is in harmony with the times.
Wilhelm/Baynes: The eastern neighbor, who slaughters an ox, is not as much in harmony with the time as the western neighbor. The latter attains true happiness: good fortune comes in great measure. Blofeld: Because the former's sacrifice (though bigger) was less timely. The benefits obtained by the neighbor to the west betoken that good fortune is on its way to us. [This is one of the favorite themes of the Book of Change, namely the importance of timeliness. A small effort at the right time will win for us more benefit than a gigantic effort at the wrong time.] Ritsema/Karcher: Significant, the great coming indeed. Cleary (2): Good fortune comes in great measure. Wu: There comes great fortune.
Legge: The neighbor in the east is line five, and the neighbor in the west is line two -- his correlate. Five is dynamic, and two is magnetic, and magnetic passivity is more likely to be patient and cautious under the prevailing circumstances. They are compared to two men sacrificing. The one presents valuable offerings, the other very poor ones, but the second excels in sincerity, and his small offering is the more acceptable.
NOTES AND PARAPHRASES
Siu: Men are deceived by what the eyes see, but the gods are swayed by what the heart conceals.

Wing: This is an inappropriate time for ostentatious exhibitions of personal success and grandeur. Look for true happiness in the simplicity of your life. You will achieve more by small efforts than by large displays of power.
Editor: The superior neighbor is the magnetic line two in the middle of the trigram of Clarity, who understands the true difference between form and substance. The inferior neighbor is the dynamic and ego-centric line five in the middle of the trigram of Peril, who acts on his own initiative and wastes his effort. The image teaches the difference between acting from the ego or the Self: between pushing the river and flowing with it. More acceptable is the character of one upright of heart than the ox of the evildoer ... The god is aware of him who acts for him.
Instruction for king Meri-ka-re -- Egypt, C. 2000 B.C.
A. A modest but sincere effort is superior to a great show of force. Small increments of real advancement are worth more than illusions of completion.
B. Complexity fails; simplicity succeeds.
C. The situation requires a modest condescension of power or display of allegiance, not a grandiose expression of martyrdom.

周易第六十三卦上九爻详解详解
上六爻辞
上六。濡其首，厉。
象曰：濡其首厉，何可久也。
白话文解释
上六：涉水过河，水拍湿其头部，危险。
《象辞》说：水拍湿其头部，怎能呆很久的时间呢？

北宋易学家邵雍解
凶：得此爻者，小人侵扰，坐船者，防溺水之灾。做官的有过刚则折之忧。

台湾国学大儒傅佩荣解
时运：好运已过，小心危险。
财运：首次买卖，必难获利。
家宅：不利长房；元配有灾。
身体：头部有疾，危险可知。

上六变卦

  上六爻动变得周易第37卦：风火家人。这个卦是异卦（下离上巽）相叠。离为火；巽为风。火使热气上升，成为风。一切事物皆应以内在为本，然后伸延到外。发生于内，形成于外。喻先治家而后治天下，家道正，天下安乐。

上九爻的哲学含义

既济卦第六爻，爻辞：上六：濡其首，厉。爻辞释义
本爻辞的意思是：小狐狸渡河时弄湿了头，有危险。
从卦象上看，上六以阴爻居于柔位，得位，但是其安于现状，满足于既得的成果，甚至是被胜利冲昏了头，“濡其首”，这样就是非常危险的。
《象》中这样分析本爻：“濡其道，厉”，何可久也！这里指出：“小狐狸渡河时弄湿了头，有危险”，这是警告在事情成功之后，要更加小心谨慎，不然怎能长久不败！
占得此爻者，要注意不可满足于现状，切记“满招损”的道理，成功与完满是不可长久的，你要早做准备。
上六：濡其首，厉。
象曰：濡其首厉，何可久也。

上六：濡其首，厉。
《象传》曰：濡其首，厉，何可久也。
上为首，初为尾，是首尾相接也。上处《既济》之极，反之即《未济》，已然者甫能过，未然时相待，进而不已，身虽未溺，首先犯焉，故曰“濡其首”。夏殷之盛，未几而坏于桀纣，文武之兴，未几而降为幽厉，所谓治日少而乱日多者，古今有同慨焉，故曰“厉”。《象传》曰“何可久”，所以戒之者深矣。
【占】　问时运：好运已过，深为可危，宜慎。
○　问战征：上处坎险之极，上为首，恐首将有不利。
○　问营商：头番买卖，必难获利。
○　问功名：可许夺元。
○　问婚姻：元配有灾，续弦无咎。
○　问家宅：此宅长房不利。
○　问讼事：防首领难保。
○　问疾病：患在首面，可危。
○　问六甲：生男。
【例】　友人某来，请占行运，筮得《既济》之《家人》。
断曰：上处《既济》之终，不保其终，《既济》即转而为《未济》。上为首，是首先濡矣；喻言人生在世，前运既过，后运将来，既过者其险已平，将来者其险正多。知足下方今，正当交运之时，前运大佳，后运犹当谨慎，可以出险脱危。

Line-6
Legge: The sixth line, magnetic, shows its subject with even her head immersed. The position is perilous.
Wilhelm/Baynes: He gets his head in the water. Danger.
Blofeld: His head gets wet -- trouble!
Liu: His head gets wet. Danger. [Avoid evil persons lest you yourself become tainted.]
Ritsema/Karcher: Soaking one's head. Adversity.
Shaughnessy: Wetting his head; danger.
Cleary (1): When the head gets wet, one is in danger.
Cleary (2): Getting the head wet is dangerous.
Wu: The fox immerses his head in water. Perilous.

COMMENTARY
Confucius/Legge: How could such a state continue long? Wilhelm/Baynes: How can one endure this for long? Blofeld: But this sort of trouble can scarcely last long. [We must expect some trouble but perhaps not very serious and not likely to endure.]
Ritsema/Karcher: Wherefore permitting lasting indeed? Cleary (2): How can one last long? Wu: How long can it last?
Legge: The topmost line is magnetic and on the outermost edge of the trigram of Peril. Her action is violent and dangerous, like that of one attempting to cross a ford and being plunged over her head in the water.
Anthony: We “look back” when we presume that the struggle is over, that we can relax and enjoy the situation. We must be firm and go forward, or the work will be undone.
NOTES AND PARAPHRASES
Siu: Needless violence and self-glorification upon completion of a difficult undertaking cause the man to fall back into misfortune.
Wing: You have initiated significant action. Do not assume that things will follow their course while you simply watch and wait. This type of attitude is both vain and perilous. You have created responsibilities for yourself. Shirking them will invite grave danger.
Editor: Wilhelm's commentary suggests the idea of not turning back after making a dangerous transition. The situation has not yet been consolidated and can easily deteriorate: what might be Completion can instead become an aborted synthesis and a regression to a lower level. Alternately, Legge’s image of the line with “even her head immersed” suggests wooly-headedness – you aren’t seeing things clearly. This prevents a transition to a clear state of consciousness. Symbolically to have one’s head immersed in water portrays thought overwhelmed by emotion. Another said, "I will follow you, sir, but first let me go and say good-bye to my people at home." Jesus said to him, "Once the hand is laid on the plow, no one who looks back is fit for the kingdom of God."
Luke 9: 61-62
A. You have passed the point of no return in the current cycle of growth -regression now portends disaster.
B. You've gone too far to turn back now.
C. Your incomprehension prevents illumination in the matter at hand.
D. Emotions prevent clear thinking.
March 26, 2001, 3/20/09