第 19 卦 · 地泽临

临卦原文
临。元，亨，利，贞。至于八月有凶。

象曰：泽上有地，临。君子以教思无穷，客保民无疆。

白话文解释
临卦：大吉大利，吉利的卜问。到了八月，可能有凶险。
《象辞》说：本卦下卦为兑为泽，上卦为坤为地，堤岸高出大泽，河泽容于大地，这是临卦的卦象。君子观此卦象，君临天下，教化万民，覃恩极虑，保容万民，德业无疆。
《断易天机》解
临卦坤上兑下，为坤宫二世卦。临卦下兑为悦，上坤为顺，欢悦而顺从，保证可以亨通。

北宋易学家邵雍解
以上临下，相佐相互；居安思危，时时慎戒。
得此卦者，好运来到，诸事如意，人情和合，但行事不宜过于急进。

台湾国学大儒傅佩荣解
时运：活水流行，好运方来。
财运：经营有成，获利可期。
家宅：家业正旺；两姓和合。
身体：疾病拖延，不致危险。

传统解卦
这个卦是异卦（下兑上坤）相叠。坤为地，兑为泽，地高于泽，泽容于地。喻君主亲临天下，治国安邦，上下融洽。
大象：池泽之水灌溉地面万物，相辅相成，生生不息。
运势：诸事亨通，上下和合，前途有望，但不宜过于急进。
事业：正是成功的极好时机，务必抓紧，不可失去良机。但却不可就此满足，时运会很快消失，一定要从长计议，注意总结经验，团结他人，共同开拓新领域。
经商：会十分顺利，并有收获，但须随时注意市场动向，兢兢业业，防止出现意外的事故，尤其应妥善处理人际关系。
求名：自己的努力已到了收获的季节，应更加虚心，严格要求自己，谨慎小心地实现自己的目标。很可能出现意外，应以刚强的意志去从容对付，过于软弱将失去机会。
婚恋：加紧进行，全力以赴，双方以诚信相待，美满、和谐。
决策：头脑灵活，善于同他人交往，并有主见，具有领导才能。务必加强个人的全面修养，诚信待人，树立良好的个人威望，尤其要有远大的眼光，长久的计划，可以保证事业的发达和前程的光明。

第十九卦的哲学含义

临卦卦象，地泽临卦的象征意义
地泽临卦，是由兑和坤所组成，兑卦在下，坤卦在上。兑代表愉悦，象征泽；坤代表顺，象征地。地在上，泽在下，象征大地对泽水采取居高临下的监督。大地压在泽上，像上级对下级在施加压力，强制推行自己的意志。本卦取名为临，临的本意就是从上往下看，本卦的含义就是上级对下级的领导和管理。监临、面临，随着所临对象的不同，包含以君临民、以己临事多重含义，如何正确处理自我与他人、主体与客体的关系，是临卦所讨论的主题。《象》中这样解释临卦：泽上有地，临；君子以教思无穷，容保民无疆。
地泽临卦《象》中这段话的意思是：临卦的卦象是兑（泽）下坤（地）上，为地在泽上之表象。泽上有地，地居高而临下，象征督导。君子由此受到启发，费尽心思地教导人民，并以其无边无际的盛德保护人民。
地泽临卦以在地与泽水接壤通气为象，表明君与民和平相处，君亲近于民，民和悦于君。这一卦既有领导亲临下级，又有下级恭迎领导之意。临卦启示了教民保民的道理，属于中上卦。《象》中这样来断此卦：君王无道民倒悬，常想拨云见青天，幸逢明主施仁政，重又安居乐自然。
地泽临卦的卦画为下面两个阳爻，上面四个阴爻。
地泽临卦从卦象上分析，下面的两个阳爻代表阳气的逐渐增强，也可引申为正气的增长。临卦是十二消息卦之一，代表的节气为大寒。临卦六爻代表小寒至立春的三十余天。五天为一候，一爻代表一候。此时卦象上已有两个阳了，表示阳气逐渐在壮大。所以临卦也有壮大的意思。另外，临卦的上卦为坤为地，下卦为兑为泽，所以泽上有地便是临卦的卦象。什么叫“泽上有地”?意思是说，沼泽的外边是无边的土地，而土地的位置是高于沼泽的，所以说“泽上有地”。站在沼泽边上的土地上往沼泽里看，这就是临。可见卦象与卦名的含义还是较为一致的。

19.地泽临(䷒)-高岛易断
“临”字从人从臣从品。人者以君上为尊；臣者以臣民统之；品者，以品类别之。言人君临御天下，统率臣民，品别品类之贤否，而器使之，是谓君临民，尊临卑，上临下也，临又有监守之义，故监字从临省文。又按临卦，《兑》下浸上，《坤》上陵下，下陵过乎上，有密迩切近之形。卦体兑为泽，坤为地，地在泽上，是地临泽也；上四阴，下二阳，阳欲上进，是以阳临阴也，故《彖》辞曰，下悦而依附乎上，上顺而反降乎下。附乎上，自下附上，降乎下，是上莅下，总其象谓临莅也。自有临辞，遂以临为卦名。
临：元亨利贞，至于八月有凶。
▲　金文临
《临》，《兑》下《坤》上，《兑》，悦也，《坤》，顺也。《坤》曰“元亨”，以顺来也，《临》得《坤》之顺，故亦曰“元亨”，《兑》曰“利贞”，以悦致也，《临》得《兑》之悦，故亦曰“利贞”。“元亨利贞”，四德也，首备于《乾》，《乾》，天也，临民者，宜法乎天，故临亦备此四德。“八月”之说，诸儒纷议，然《易》之道，不外阴阳消长。以辟卦言之，《临》为二月之卦，二月当春仲，阳方长也，八月当秋仲，阳渐消也，阳消阴长，凶道也，故曰“至于八月有凶”。曰“至”者，未至而预防其至之谓也；曰“有”者，未有而预虑其有之谓也。若已至焉，若已有焉，凶既临身，虽欲避之，则已晚矣。圣人以《易》垂诫，期临民者先时杜维，亦即“履霜”“坚冰”之意也。万事能有吉而无凶，斯天下可常治矣。
《彖传》曰：临：刚浸而长，说而顺，刚中而应，大亨以正，天之道也。至于八月，有凶，消不久也。
“刚”指《兑》下二画，谓初爻、二爻。“浸”，渐也，二阳渐长于下而上进也。内《兑》外《坤》，内悦而外顺也。“刚中”者，谓二爻刚得其中。“应”者谓五爻，得柔之中，以应刚中，是刚柔相应也。“大”即元，“以”即利。凡《彖传》以字，即释利字。卦德备“元亨利贞”者，《乾》《坤》《屯》《随》《临》《无妄》《革》，凡七卦，诸卦四德皆从《乾》六阳来，乾为天，故曰“天之道也”。“浸而长，悦而顺”，是道之得其亨；“刚中而应”，是道之得其正，所谓尽人以合天也。“八月，有凶，消不久也”，盖临当二月，“刚浸而长”，至八月柔浸而长，刚浸而消矣。“不久”者，言方消也，即浸之意。刚而浸长，君子应天而行，乃得“大亨以正”：刚而浸消，君子所当前时而戒，斯能免凶矣。阳长阴消，以天道言，则谓寒暑之往来；以治道言，则谓君子小人之进退。圣人特于《临》卦，反复垂诫，意深哉！
以此卦拟人事，或《临》高而望，或临渊而羡，或临事而惧，或临财，或临难，皆为临也。人事之害，不失于刚，即失于柔，刚之长，能济以柔，柔之长，能济以刚，斯和悦巽顺。刚柔两得，则必万事亨通，百为公正，是人事之至善者也。阴阳消长，天道之循环，固非人力所能挽，而人事之吉凶伏焉矣。浅言之，未寒而不谋其衣，既寒则谋之不及，必致冻矣；未饥而不谋其食，既饥而谋已迟，必致馁矣。推之恶未著时，而不自检摄，则恶必浸增，至恶大而不可复改；邪未盛时，而不自防闲，则邪必浸炽，至邪极而不可复治，皆凶道也。任其欲而纵之，放僻邪侈，盗跖之所以终盗跖；复其性而明之，戒慎恐惧，伯夷之所以终为伯夷。天道之阴阳寒暑，在转移之间，人事之善恶邪正，亦一转移间耳。临卦六爻，惟五爻刚柔得中，称曰“知临”，智则明，能察几，自有先时之吉，斯无后时之凶。人事之所以趋吉避凶，道不外是焉。
以此卦拟国家，六五之君，临御天下，以悦得众，以顺承天，握《乾》而闻《坤》，举直而黜枉，临之以庄，莫不大亨而得正矣。欲以一人临天下，其势难，以天下临天下，其势易，故人君不贵独临，必贵得人以共理，昔舜有五臣，武有十臣，皆是也。此卦六五之君，委任九二，刚柔相济，内悦外顺，察天时之变，度人事之宜，居正以“体元”，“嘉会”以敦“亨”，利用以裕民，“贞固”以“干事”，道足以教育天下英才，德足以容保子孙黎民。以此而临一国，而一国治，以此而临天下，而天下平。而君子不敢自为已治已平也，谓治难而乱易，必于未乱防其乱，谓泰极即否来，必于未否虑其否，此古人感羽翘而绸缪牖户，闻牛喘而调燮阴阳者，盖皆有深虑焉。《临》卦六爻，无一言凶，亦以其能思患预防耳。六爻中五居尊位，可谓聪明睿智，足以有临之圣君；二爻可谓咸有一德之大臣；初爻则行之以正；四爻则至近当位；上爻则敦厚终吉；虽三爻不中，幸其知忧而无咎。一人当阳，群贤荟萃，宜其君明臣良，得以长安而久治也，岂不休哉？
太阳历者，因方今外国交际频繁，沿而用之，至其数月，似于月之盈虚失准。然欧美各邦，古亦用太阴历，故今犹以十二分太阳历之一年，同以月称，是以占断上，数月必据大阴历。《易》以冬至为一月之初，故至一年终始，与太阳历无有大差，故不复附月之解释。
通观此卦，明主在上，为天下大悦之时也。地势卑而下顺，泽水浸而上悦，水土本相亲近，犹人主平易而近民，民皆欢乐而附上也，临之所以为临也。初九、九二，同为“咸临”，泽水自山而下也。初九泽犹未盈，故曰“行”；九二泽水已满，故“无不利”；六三水既及岸，故为“甘”；六四地与水接，故曰“至”；六五地泽正应，有智者乐水之象，故曰“智临”；上六，地愈厚，泽愈深，故曰“敦临”。“咸”者临之速也；“甘”者临之贼也；“至”者临之诚也；“智”者，临之明也；“敦”者，临之久也。“咸临”见其德之能感；“甘临”见其性之过柔；．“至临”见其位之得当；“智临”见其道之克明；“敦临”见其志之笃厚。盖六五之君，不以独临，而能任人，故以“智临”称之。用其“咸”，用其“至”，用其“敦”，而君子之道长；去一“甘”，而小人之道消。阳悦而长，阴顺而消，于是天时正，人事和，上下同德，熙熙皞皞，而天下治矣。是诚临民之极则也。
《大象》曰：泽上有地，《临》。君子以教思无穷，容保民无疆。
上卦之地高，下卦之泽卑，以上临下，故曰《临》。夫临下之道，不外教养二者。《兑》取夫悦，教而能悦，以集其思也；《坤》取夫顺，养而能顺，足以容其众也。教而有思，如泽之浸得其润；容而又保，如地之厚而能载。“无穷”者，泽之长也；“无疆”者，地之广也。又《兑》为口，是以能教；《坤》为腹，是以能容。君子取象泽地，以临万民，教之道在育英才，保之诚如抚赤子，泽普群生，量包一世，斯临治矣。
【占】　问时运：目下作事，恰如一潭活水，流行自在，好运正长。
○　问商业：泽为货物，地为贩运之地也，得此占，其获利厚而尤远，大吉。
○　问家宅：此宅必近水泽之乡，家业正旺，财丁两盛，大吉。
○　问战征：其阵宜临水处，不特一时得胜，且有万民归服之象。
○　问疾病：其命可保，其病必延久，一时难愈。
○　问讼事：恐久久不了。
○　问婚嫁：两姓和合，五世其昌，大吉。
○　问六甲：生女。
○　问行人：一时未归。
○　问失物：在川岸处觅之，保可得也。

Judgment
Legge: Approach means successful progress through firm correctness. In the eighth month there will be evil.
Wilhelm/Baynes: Approach has supreme success. Perseverance furthers. When the eighth month comes, there will be misfortune.
Blofeld: Approach. Sublime success! Righteous persistence brings reward. However, when the eighth month is reached, misfortune will befall. [The eighth moon of the lunar calendar corresponds approximately to September.]
Liu: Approach. Great Success. It is of benefit to continue. When the eighth month arrives, then there will be misfortune.
Ritsema/Karcher: Nearing, Spring Growing Harvesting Trial. Culminating tending-towards the eighth moon: possessing a pitfall. [This hexagram describes your situation in terms of approaching and being approached. It emphasizes that acting without immediately expecting to attain what you desire is the adequate way to handle it...]
Shaughnessy: The Forest: Prime receipt; beneficial to determine; arriving at the eighth month there is inauspiciousness.
Cleary (1): Overseeing is creative and developmental, beneficial if correct. In the eighth month there is misfortune.
Cleary (2): Overseeing is very successful, beneficial if correct. If you go on until the eighth month, there will be misfortune. [If you ride on the momentum of the time and do not know to turn back, at a certain point deterioration will inevitably set in, after flourishing has reached its climax, and there will surely be misfortune.]

Wu: Condescension is great, pervasive, and persevering, etc. [Condescension as used in several judgments has two meanings: to condescend (or to look down from a higher position) and to press forward with authority.]
Hua-Ching Ni: Advance. It is beneficial to go forward with a positive attitude, but be mindful of the cyclical nature of things.
The Image
Legge: The earth over a marsh -- the image of Approach. The superior man is inexhaustible in his instruction and unflagging in his nourishing support of the people.
Wilhelm/Baynes: The earth above the lake: the image of Approach. Thus the superior man is inexhaustible in his will to teach, and without limits in his tolerance and protection of the people.
Blofeld: This hexagram symbolizes land rising above a marsh. The Superior Man's teaching and his affection for his juniors are inexhaustible. Nothing hinders him in his care for the people. [The lower component trigram suggests the nourishment which the Superior Man gives joyfully to others. The upper trigram symbolizes the great bulk of those who benefit.]
Liu: The earth above the lake symbolizes Approach. The superior man's will for instruction has no limit. He is boundless in his support and protection of the people.
Ritsema/Karcher: Above marsh possessing earth. Nearing. A chun tzu uses teaching to ponder without exhausting. [A chun tzu uses] tolerating to protect the commoners without delimiting.
Cleary (1): Above the lake there is earth, overseeing. Superior people use inexhaustibility of education and thought to embrace and protect the people without bound.
Wu: There is ground above the marsh; this is Condescension. Thus the jun zi realizes that there is no limit to the ideas of education and there is no boundary in the protection of people.
COMMENTARY
Confucius/Legge: In Approach we see the dynamic lines gradually increasing and advancing. The lower trigram is the symbol of Being Pleased, and the upper of Being Compliant. The strong line is in the central position, and is properly responded to. It is the way of heaven to bring progress and success through firm correctness, however the advancing power will decay after no long time.

Legge: Approach suggests the approach of authority -- to inspect, to comfort or to rule. The figure shows two dynamic lines advancing on the four magnetic lines above them. Their action will be powerful and successful, but it must be governed by rectitude and a caution that understands the nature of continuous change.
NOTES AND PARAPHRASES
Judgment: Two steps forward are followed by one step backward. The Superior Man remains true to the Work regardless of fluctuations within the psyche. The meaning of Approach is derived from the two dynamic lines advancing from below to encounter the magnetic lines above. These two are firm allies, and the action of the superior man in the Image suggests that their ascent
is one of benevolent regard for the welfare of their subordinates -- only the third line need change for the hexagram to become number eleven, Harmony. We
are reminded of the proper relationship between the ego and the Self -- when they advance together, the magnetic forces in the rest of the psyche are eventually transformed. This hexagram recognizes the inevitably slow progress of the Work ("Rome wasn't built in a day"), and that advances are always followed by retreats. The point is that if one maintains the will to advance, one can be confident that the Work is advancing, regardless of appearances. (Confucius) tried his best, but the issue he left to Ming. Ming is often translated as Fate, Destiny or Decree. To Confucius, it meant the Decree of Heaven or Will of Heaven ... Thus to know Ming means to acknowledge the inevitability of the world as it exists, and so to disregard one's external success or failure. If we can act in this way, we can, in a sense, never fail. For if we do our duty that duty through our very act is morally done, regardless of the external success or failure of our action.
Fung Yu-Lan -- A Short History of Chinese Philosophy Without changing lines, the hexagram suggests a progressive advance in the matter at hand. Nature being what it is however, no advance can be sustained indefinitely and an eventual regression can be expected. (This observation is such a truism that we must assume it is more than usually applicable to the current situation.)

周易第十九卦初九爻详解
初九爻辞
初九。咸临，贞吉。
象曰：咸临贞吉，志行正也。
白话文解释
初九：以感化的政策治民。卜问得吉兆。
《象辞》说：以感化的政策治民，治道贞正，自然吉利，因为居心端正，作风正派。

北宋易学家邵雍解
吉：得此爻者，会交好运，营谋称意。做官的会得到众人的拥戴，能升迁。读书人参加考试者必能考出佳绩。

台湾国学大儒傅佩荣解
时运：初交好运，守正大吉。
财运：新货推出，自然获利。
家宅：吉事临门；佳偶可成。
身体：初起之病，可保治愈。

初九变卦

  初九爻动变得周易第7卦：地水师。这个卦是异卦（下坎上坤）相叠。“师”指军队。坎为水、为险；坤为地、为顺，喻寓兵于农。兵凶战危，用兵乃圣人不得已而为之，但它可以顺利无阻碍地解决矛盾，因为顺乎形势，师出有名，故能化凶为吉。

初九爻的哲学含义

临卦第一爻，爻辞：初九：咸临，贞吉。爻辞释义
咸：指无心之感，就是发自内心的诚恳，是一种无私心偏见的交合接触，而没有做作、做秀的意思。
本爻的意思是：怀感化之心而下临万民，可获吉祥。
《象》曰：“咸临，贞吉”，志行正也。《象》中这句的话意思是：怀感化之心下临万民，去行领导的督导之责，之所以可获吉祥，是因为其志向和行为都很正派，没有私心杂念，没有做秀、炫耀之意。
占得此爻者，可能会到下级部门或单位前去检查工作，但是要记住，你要真心地以工作为出发点，对下级无私心偏见，带着发自内心的诚恳去做事，不要摆摆样子，走走形式，或者是对下级摆出领导的架子，这样对你不利。要以感化的方法统御民众或下级，坚持正道才可获得吉祥。
初九爻处干社会的最下层，可是他却能感受到上层人物对他的视察，所以他必须守正道才会吉祥。初九阳爻居于奇位为得位，说明他能够安分守己，做好自己分内的事情，并因此而受到领导的赏识。

初九：咸临，贞吉。
《象传》曰：咸临贞吉，志行正也。
山泽通气之卦，名之曰咸；此卦泽上有地，阴阳之气相感，故初、二两爻，皆曰“咸临”。初居卦之始，其阳犹微，与四相应。四以柔而当位，初以刚而得志，行各得其正，乃能应而进于五，相与得行其道，以佐大君“智临”之治也，故曰“贞吉”。《象传》曰“志行正也”，盖初爻位居其正，是以志之所行，莫不正也。
【占】　问时运：目下新运初交，能守其正，行无不利。
○　问商业：时当新货初出，市价平正，尽可贩行，无不如志。吉。
○　问家宅：必是忠厚中正之家，现下适有吉事临门。大利。
○　问战征：初次临阵，宜从大路进军。吉。
○　问疾病：病是初起，正气充足，可保即愈。
○　问婚嫁：门户相当，品行端正，佳偶也。
○　问讼事：一经临审，即可了结。
○　问六甲：生男，临盆有喜。
【例】　友人某来，请占气运，筮得《临》之《师》。
断曰：此卦地下有泽，泽者为水所停蓄之处。泽得地而流，地取泽而润，彼此相临，故其卦曰《临》。今足下占得《临》初爻，初与四相应，四近尊位，有贵显之象；但四爻贵显，阴柔而居阴位，势力尚有所缺。足下为初爻，阳而居阳，虽有才智，以无其位，未得行其志。在爻辞曰“咸临”，“咸”感也，两情定相感孚。今为初爻，是初次相见，意气虽投，尚未可望其速行，必俟二爻“咸临”，则无不利矣。必也其在明年也。
于是某敬服而去。

Line-1
Legge: The first line, dynamic, shows its subject advancing in company with the subject of the second line. Through his firm correctness there will be good

fortune.
Wilhelm/Baynes: Joint approach. Perseverance brings good fortune.
Blofeld: All approach -- righteous persistence will bring good fortune! [All approach can be taken to mean that all things desirable are converging upon us.]
Liu: Approach with sincerity. To continue brings good fortune.
Ritsema/Karcher: Conjunction Nearing, Trial: significant.
Shaughnessy: Prohibited forest; determination is auspicious.
Cleary (1): Sensitive overseeing leads to good results when correct.
Wu: Pressing forward with a companion will be auspicious.
Hua-Ching Ni: Advance impartially. One should start in this manner and continue in this direction. Good Fortune.
COMMENTARY
Confucius/Legge: His will is set on doing what is right. Wilhelm/Baynes: His will is to act correctly. Blofeld: This is because what is willed is carried out in righteous ways. Ritsema/Karcher: Purpose moving, correcting indeed.
Cleary (2): Because the intention and the action are correct. Wu: Because his aspiration is correct.
Legge: Line one is dynamic in his proper place. The danger is that he may be
more strong than prudent -- hence the caution requiring firm correctness.
NOTES AND PARAPHRASES
Siu: At the outset, the man advances with his associates to a higher position. He must remain more prudent than strong in doing right and not be carried away by the popular will.
Wing: Begin your endeavors in the company of those who share your enthusiasm. This will give you the kind of strong support necessary to achieve your aims. At the same time you should be certain that you are pursuing worthwhile goals. Continuing in your principles brings good fortune.
Editor: The texts of the first two lines are almost identical. As the only two yang forces in the hexagram they support and reinforce each other in their advance on the yin lines. The image suggests an ego-Self accord in the work of pacifying disparate forces within the psyche. If this is the only changing line, the new

hexagram becomes number seven, Discipline, which reinforces the idea of a disciplined dynamic advance. In the context of certain questions, the Confucian commentary here sometimes seems more accessible than the original line. If you want to go your original way, it is the way you make for yourself, which is never prescribed, which you do not know in advance, and which simply comes into being of itself when you put one foot in front of the other. If you always do the next thing that needs to be done, you will go most safely and sure-footedly along the path prescribed by your unconscious.
Jung -- Letters
A. Mutual advancement. Ego and Self are in accord. Advance the Work.

周易第十九卦九二爻详解
九二爻辞
九二。咸临，吉，无不利。
象曰：咸临，吉无不利，未顺命也。
白话文解释
九二：用温和的政策治民，吉利，无不吉利。
《象辞》说：用温和的政策治民，吉利，无不吉利，因为百姓尚未驯化从命。

北宋易学家邵雍解
吉：得此爻者，营谋获利，但宜认清时机，不然不能成事，美中不足。做官的会光明磊落，地位清高。

台湾国学大儒傅佩荣解
时运：贵人相助，运气正佳。
财运：一再经营，依然获利。
家宅：福星高照；婚嫁亦吉。
身体：并无大碍；讼事未决。

九二变卦

  九二爻动变得周易第24卦：地雷复。这个卦是异卦（下震上坤）相叠。震为雷、为动；坤为地、为顺，动则顺，顺其自然。动在顺中，内阳外阴，循序运动，进退自如，利于前进。

九二爻的哲学含义

临卦第二爻，爻辞：九二：咸临，吉，无不利。爻辞释义
本爻与初九爻意思相近，意思是：怀感化之心而下临万民，可获吉祥，没有什么不利的。
《象》曰：“咸临，吉，无不利”，未顺命也。《象》分析这一爻，认为“怀感化之心而下临万民，可获吉祥，没有什么不利的”。
从卦象上看，九二属于阳爻居于刚位，具有阳爻的办事果决、敢作敢为的特点。九二这一爻上应六五，而六五是属于阴爻居君位，失位。九二与六二都属于失位，表明九二在做事时与六五的意见相左，没有遵从六五之命。但是，这并没有什么不吉利的，原因在于九二没有私心，而是谦柔和顺地对待百姓。
占得此爻，在做事时，要心怀诚意，采取谦柔和顺的态度对待他人，坚守正道，那么即使你违背了上级的命令，也不会出现不利的结果。
九二是大夫之位，九二阳爻居偶位，虽不得位但是能够居中。能够以中正之道做事，自然也会得到上面的嘉奖。九二与身为君王的六五相应，他的一举一动可以受到君王的赏识，怎么会有不利的因素呢？做得好可以得到君王的嘉奖，九二自然也就更加好好表现了。

九二：咸临，吉，无不利。
《象传》曰：成临，吉无不利，未顺命也。
此爻成卦之主，以刚中之才，与六五柔中之君，阴阳相应，虽在大臣之位，任官之日犹浅，不保无众阴嫉之也。故直临则必有咎，宜待在上之君长，感我才德，而后临之，然后可得吉也。此爻曰“吉”，曰“无不利”，于六爻中特见赞美，盖初爻以正感，二爻以中感也。《象传》曰“未顺命也”，谓此爻在下体而不当位，故小人未尽从其命也。
【占】　问时运：目下正佳，又得贵人照应，大吉。
○　问商业：初次既获吉，二次更利。
○　问家宅：有福星照临之象，前后皆吉。
○　问战征：再接再励，所向皆吉，但防偏裨中，有不从令者，以致败事。
○　问婚嫁：咸利，惟属羊者最佳。
○　问讼事：却不致败，但一时未得顺从。
○　问六甲：生男，但未产也。
○　问行人：在外者归期未定。
【例】　友人来，请占某贵显气运，筮得《临》之《复》。
断曰：此卦下之二阳长进，上之四阴衰微，阳者君子，而阴者小人也。君子在位，则国家安宁，万民得福，是临民之善者也。今占得此爻，以九二为贵显，与六五之君位，阴阳相应，谓之“咸临，吉，无不利”，可知某贵显本年之气运大吉。
【例】　明治二十七年，友人金原明善氏来访，曰：余生长之乡在远州滨松附近，以培植山林为业，近在东京经营银行，家乡旧事，未能兼顾。孙女现已及笄，欲得一配偶，使之相续家督，并可奉事老母，与余妻共归故乡。请占其吉凶如何？筮得《临》之《复》。
断曰：《临》卦下《兑》上《坤》，《坤》为老母，《兑》为小女，又《兑》为悦，《坤》为顺，是老母爱悦少女，少女顺从老母也。今占得二爻，其辞曰“咸临，吉”，二爻与五爻相应，二爻阳居柔位，五爻阴居阳位，恰合赘婿之象。爻辞曰“吉，无不利”，可使速完婚姻，若愆时期，三四两爻，皆不利。明后两年，未可成婚，必以本年为吉。金原氏谢而去。

Line-2
Legge: The second line, dynamic, shows its subject advancing in company with the subject of the first line. There will be good fortune; advancing will be in every way advantageous.
Wilhelm/Baynes: Joint approach. Good fortune. Everything furthers.
Blofeld: All approach -- good fortune! Nothing is unfavorable. [All approach can be taken to mean that all things desirable are converging upon us.]
Liu: To approach with sincerity brings good fortune. It is beneficial for everything.
Ritsema/Karcher: Conjunction Nearing: significant. Without not Harvesting.
Shaughnessy: Prohibited forest; auspicious; there is nothing not beneficial.
Cleary (2): Sensitive overseeing is good, beneficial all around. [The second yang is also in the momentum of gradually increasing strength, but at this point it is best to keep still and not ride on the momentum to try to advance; then it will be good and beneficial all around.]
Wu: Pressing forward with a companion will be auspicious. Everything will be advantageous.
Hua-Ching Ni: Impartial advance without prejudice continues…
COMMENTARY
Confucius/Legge: This is because those to whom the advance is made are not yet obedient to the ordinances of heaven. Wilhelm/Baynes: One need not yield

to fate. Blofeld: This indicates that there is nevertheless some disobedience.
Ritsema/Karcher: Not-yet yielding-to fate indeed. Cleary (2): This is addressed to those who are not yet in harmony with the universal order. Wu: There are still those who do not obey the ordinances of heaven. [Since prosperity of the yang is considered a good omen and meets the approval of heaven, presence of the four yin in the yang’s path of advance is indicative of disobeying the ordinances of heaven.]
Legge: Line two is dynamic, but in a magnetic place. This is counterbalanced by the central position and the proper correlate in line five.
NOTES AND PARAPHRASES
Siu: People who are not obedient to the ways of heaven are induced to follow the steadfast man in a high position. The future will be advantageous in every way.
Wing: What you propose to do wins sympathy and support from higher forces. So correct are your ideals that you can overcome even inherent difficulties. The future is bright indeed.
Editor: The differences in meaning between lines one and two are extremely slight in English translation. Cleary’s Buddhist commentary on the line suggests the idea of controlling the momentum of an otherwise favorable action. (See also his commentary on the Judgment.) Wu’s note on the Confucian commentary shows line two in immediate contact with four yin lines, interpreted here as recalcitrant forces. On another tack, if we take Ritsema/Karcher's version of "Conjunction Nearing: significant...” literally, we can imagine two possible approaching syntheses (line 1 and line 2), one of which may be more auspicious than the other. Only the context of your query can provide a plausible interpretation of these very different readings. If Jung's method is used in the analysis, the change initiated by the conflict proceeds under the guidance of the individual's own unconscious. The analyst does not assume that he knows the answer to the problem but sets out with his patient to explore the unconscious and seek the solution. He is necessary to the proceeding because he has a technique for interpreting the obscure unconscious material thrown up in the dreams and fantasies; also, he is needed as a fixed point to which the patient can cling during the transition, when all values are under question and all landmarks may disappear.
M. E. Harding -- Psychic Energy
A. An approaching conjunction of forces (or obvious choices) will nullify an adverse bias in the situation.
B. An alliance for progress furthers the Work.

C. Ego and Self administer the psyche.

周易第十九卦九三爻详解详解
六三爻辞
六三。甘临，无攸利。即忧之，无咎。
象曰：甘临，位不当也。即忧之，咎不长也。
白话文解释
六三：用压服的政策治民，没有什么好处。如果有所忧悔，灾祸可以消除。
《象辞》说：用压服的政策治民，正如六三阴爻不当居阳位一样，这样的君王不是称职的君主。如果能有所忧悔，其灾祸则可消除。

北宋易学家邵雍解
凶：得此爻者，有忧愁，会受苦劳累。做官的会受到小人的谗言攻击，志不能伸。

台湾国学大儒傅佩荣解
时运：知悔改正，后运可期。
财运：糖业有利，其余未必。
家宅：迁徙为宜；婚姻不合。
身体：药不对症，可服苦辛。

六三变卦

  六三爻动变得周易第11卦：地天泰。这个卦是异卦（下乾上坤）相叠，乾为天，为阳；坤为地，为阴，阴阳交感，上下互通，天地相交，万物纷纭。反之则凶，万事万物，皆对立，转化，盛极必衰，衰而转盛，故应时而变者泰（通）。

九三爻的哲学含义

临卦第三爻，爻辞：六三：甘临，无攸利；既忧之，无咎。爻辞释义
甘，指甜言蜜语。忧之，反思，后悔。
这句爻辞的意思是：居高临下，靠甜言蜜语去督导，必无所利；但是，已经意识到自己的过失，能忧惧改过，这样就不会招致灾祸。
《象》中这样分析此爻：“甘临”，位不当也。“既忧之”，咎不长也。《象》中指出：“居高临下，靠甜言蜜语去督导”，这是因为六三爻位置不当的缘故。但是，“已经觉悟，能忧惧改过”，危害就不会长久了。《象》从卦象上分析，认为六三属于阴爻居刚位，位不当，而且位于下卦的顶端，远离中位，不能守持中道。靠花言巧语去统御民众，只说不做，善于做秀。
占得此爻者，如果你是领导，要反思一下自己对待下属的态度，是否总是甜言蜜语来拉拢他们，总是空头许诺而不去兑现。如果这样，就需要立刻改正，少做巧佞之事，改过迁善，方能无碍。
经文意思是：甘美地对待来临，来往不会有利益。能为处境忧虑，则不会有灾难。象辞意思是：甘美地对待来临，是位置不当的缘故。如果能对这种处境有忧虑，则灾难不会长久。
六三处于下卦兑卦的最上面，所以有喜悦之象，并且临于两个阳爻之上，所以会得到好处。但是他虽然权力大干两个阳爻，但却无法得到上面的赏识，所以“无攸利”。六三阴爻居干奇位，又不得中，所以处境不是很好，不过他能够发觉这种隐伏的危机，心存忧患，想办法解决，所以不会有灾难。

六三：甘临，无攸利。既忧之，无咎。
《象传》曰：甘临，位不当也。既忧之，咎不长也。
“甘”者，五味之中，为人之所最嗜，为怡乐之义。“甘临”者，谓不能临人以德，而以甘言谄之，必无诚心实意也。三爻近二爻，见二爻未从其命，遂欲巧言求进。究之，言虽甘，而位不当，何利之有？既知其非而“忧之”，反邪归正，去恶从善，则以今日之是，亦足补前日之非，则可以免咎，谓之“既忧之，无咎”也。《象传》曰“位不当也”，以阴居阳，是位之不得其正也；“咎不长也”，幸以其忧之速，故其咎未至于长也。
【占】　问时运：运既不佳，行亦不正，幸能知悔，后运可望。
○　问商业：店基不得其位，惟贩运糖业则佳。
○　问家宅：屋运不佳，宜迁徙为吉。
○　问战征：屯营地位不当，迁营则吉。
○　问疾病：药不对症，宜进苦辛之剂，无咎。
○　问婚姻：不合。
○　问行人：外不得利，近时可归。
○　问失物：可得。
○　问六甲：生女，恐难长养。
【例】　明治五年，友人某来，请占某商人气运，筮得《临》之《泰》。
断曰：此卦地上有泽，地《坤》卦，《坤》以生育万物，为母，泽《兑》卦，《兑》以三索得女，为少女，有母女相临之义。《临》三爻曰“甘临”，以阴居阳，位不中正，恰如少女恃宠，以甘言取悦于母，冀专家政。今某商人，占得此爻，知某商人必夙性阴险，“专以机巧取利，一旦得志，便自盈满，如妇人小子之为，何利之有？若能迁改，尚可免咎。
友人曰：甚感《易》理之妙。某商人曾以一步金十钱价格，买横滨吉田新田之沼地若干，后因某豪商为抵当某省寄托金，以一步一元价格买之，以为抵当。故某商人一时占万余元巨利，从此遂生骄慢，轻视众人，其状恰类狂病者。余将对友人详说《易》占之妙，使之转告某商也。

Line-3
Legge: The third line, magnetic, shows one well pleased indeed to advance, but whose action will be in no way advantageous. If she becomes anxious about it however, there will be no error.
Wilhelm/Baynes: Comfortable approach. Nothing that would further. If one is induced to grieve over it, one becomes free of blame.
Blofeld: A willing approach, but there is nowhere towards which it would be advantageous to set out. Feeling regret on that account involves no error.
Liu: Cheerful approach does not benefit further. If one fears regret, no blame.
Ritsema/Karcher: Sweetness Nearing. Without direction: Harvesting. Already grieving-over it: Without fault.
Shaughnessy: Sweet forest; there is no place beneficial; having been saddened by it, there is no trouble.
Cleary (1): Presumptuous overseeing is of no benefit. If one is troubled over this, there is no blame.
Cleary (2): … but if you trouble over it, there will be no blame.
Wu: Condescending for flaunting purposes has nothing to gain. If he is concerned of his behavior, he will make no error.
Hua-Ching Ni: Easy advancement. If one abuses one’s position, there will be trouble in the long run. If this tendency is corrected immediately, there will be no blame.
COMMENTARY
Confucius/Legge: She shows herself well pleased to advance, but her position is not that appropriate to her. If she become anxious about it her error will not be continued. Wilhelm/Baynes: The place is not the appropriate one. A fault that induces grief no longer exists. Blofeld: The foregoing is indicated by the unsuitable position of this line. However, if we grieve for it, we shall not be involved in error for long. [At present, there is no goal or destination towards which it would be profitable to move; however, if we sincerely regret this, it will not be long before we emerge from the rut.]
Ritsema/Karcher: Situation not appropriate indeed. Fault not long-living

indeed. Cleary (2): Once you trouble over it, blame will not last long. Wu: He is out of place. His error will be temporary.
Legge: Line three is magnetic, neither central nor in her correct position, and therefore her action will not be advantageous. Being at the top of the lower trigram of Pleased Satisfaction, she is well pleased to advance. Anxious reflection will save her from error.
NOTES AND PARAPHRASES
Siu: The man gains power, influence, and comfort. There is danger of relation and carelessness in dealing with others. But if he becomes apprehensive about his actions, he will not continue in his error and will avoid troubles.
Wing: An easy Promotion is possible now. This might lead to a careless attitude on your part. There is danger in such overconfidence. If you are quick to recognize the need for continuous caution, however, you can avoid mistakes that would otherwise harm you.
Editor: The image depicts a case in which one’s powers are not equal to the challenge. Ritsema/Karcher translate Without direction: Harvesting as: “No plan or direction is advantageous; in order to take advantage of the situation, do not impose a direction on events.” That is, success demands that you refrain from action or drop the subject of inquiry. Their rendition of:
Grieving-over it means: “Sorrow, melancholy; mourn; anxious, careworn; hidden sorrow…heart-sick and anxious.” One can receive this line under conditions of deep grief, wherein (as in any line of the I Ching), extremely subtle insights often transcend an exact paraphrase. Except the Lord build the house, they labor in vain that build it: except the Lord keep the city, the watchman waketh but in vain.
Psalms 127: 1
A. Whether simplistic, overconfident, or just naive, your assumptions in the matter at hand are incorrect. Do not act on them.
B. Desire for something to be true doesn't make it true. Correct your viewpoint. If sorrow is involved, accept it as your teacher.
C. Unwarranted overconfidence. Nothing can be done now.
D. There are no free rides -- wake up and serve the Work.

周易第十九卦九四爻详解详解
六四爻辞
六四。至临，无咎。
象曰：至临无咎，位当也。
白话文解释
六四：亲自理国治民，没有害处。
《象辞》说：亲自理国治民，没有害处，正如六四阴爻居阴位一样。这样的君王是称职的君王。

北宋易学家邵雍解
平：得此爻者，人情和合，经营得利，但要成大事者，须谨慎而行，做好准备再进取。做官的会得到同僚的帮助。

台湾国学大儒傅佩荣解
时运：好运已到，有吉无凶。
财运：买卖得时，无往不利。
家宅：家业正旺；婚嫁合宜。
身体：危险之志，但仍可愈。

六四变卦

  六四爻动变得周易第54卦：雷泽归妹。这个卦是异卦（下兑上震）相叠。震为动、为长男；兑为悦、为少女。以少女从长男，产生爱慕之情，有婚姻之动，有嫁女之象，故称归妹。

九四爻的哲学含义

临卦第四爻，爻辞：六四：至临，无咎。临卦爻辞释义，至临：亲自处理国事。本爻的意思是：亲自处理国事，没有灾祸。
临卦第四爻，爻辞：六四：至临，无咎。人生启示
从卦象上看，六四属于阴爻居于柔位，得位，具备谦卑柔顺的特性。四爻属于近君大臣之位，是上卦六五的助手。六四紧邻六五，又与初九相应。其为近君大臣，能秉持正道，待上则忠于职守，又能接应下面的贤才初九，极力推荐这样的有用之人。初九是阳爻，六四是阴爻，很明显，若是初九这个阳爻得势，六四这个阴爻会受到影响，阳长阴消，但是，六四不顾及自己的利益，为领导举荐贤才，所以没有灾祸。
《象》中这样分析此爻：“至临，无咎”位当也。
《象》解释说：“亲自处理国事，没有灾祸”，这是因为六四爻位置恰当的缘故。身在高位，上不欺君主，下不压万民，自己兢兢业业，还积极举荐贤能，为后起之秀让路，这样做的人会赢得赞誉。正如春秋时期，齐恒公的老师鲍叔牙，他做为近君臣子，对齐恒公尽心尽力，同时又向他举荐贤才。在他的劝谏下，齐恒公任用曾射杀过自己的仇人管仲为相。在管仲的辅佐下，确立了霸主地位。鲍叔牙不计自己的名利，退位让贤，受到了人们的称赞。
占得此爻者，应该学习鲍叔牙的做法，哪怕一时吃些亏，受些委屈，但终究是会名利双收的。
六四为诸侯之位，可是他能够与初九相应，所以称之为“至临”。也就是说六四体察民情，深入到最下层，与下层民众心连心，这种视察就是“至临”。领导能做到这一点，是难能可贵的，怎么会有灾难呢？

六四：至临，无咎。
《象传》曰：至临无咎，位当也。
此爻位近至尊，才志俱弱，以柔顺之资，居台鼎之贵，能略分忘势，下应初九之刚正，尊贤尚德，情意恳至，故曰“至临”。盖大臣有休休好善之诚，无矜矜自足之意，以至诚之心，感应初九，初九之贤，亦感而悦服，共谋国事，是以无咎，临政之吉，莫大于此，《象传》曰“位当也”，谓得柔正之德也。
【占】　问时运：好运已至，无不得当，有吉元凶。
○　问商业：目下贩运，正当其时，无往不利。
○　问家宅：宅位得当，家业兴隆，无咎。
○　问战征：其时已至，正可临敌获胜。
○　问疾病：虽至危笃，尚可无咎。
○　问婚姻：彼此欢洽，门户亦当。
○　问行人：即至。
○　问失物：即得。
【例】　友人某氏来，请占某贵显气运，筮得《临》之《归妹》。
断曰：此卦内卦《兑》为口，外卦《坤》为众，为俯听舆论，酌量民情，出而临事之谓，故名曰《临》。四爻具柔正之德，下应初九之刚正，忘势略分，厚意礼贤，可谓诚之至也，谓之“至临，无咎”。某贵显能体此意，可得无咎。

Line-4
Legge: The fourth line, magnetic, shows one advancing in the highest mode.

There will be no error.
Wilhelm/Baynes: Complete approach. No blame.
Blofeld: A perfect approach -- no error!
Liu: Complete approach brings no blame.
Ritsema/Karcher: Culmination Nearing. Without fault.
Shaughnessy: Arriving at the forest; there is no trouble.
Cleary (1): Consummate overseeing is blameless. [Being weak yet preserving rectitude, refining oneself and mastering the mind, thereby awaiting the newborn positive energy, is called consummate overseeing. Watching over the quintessential, when the great medicine appears one naturally does not make the mistake of missing it.]
Cleary (2): Consummate overseeing is impeccable. [In Buddhist terms, this represents using correct concentration corresponding to correct insight.]
Wu: Condescending at the right place is without blame.
Hua-Ching Ni: Correct advancement. No fault.
COMMENTARY
Confucius/Legge: This is due to the various appropriateness of the position.
Wilhelm/Baynes: For the place is the appropriate one. Blofeld: This is indicated by the suitable position of this line. Ritsema/Karcher: Situation appropriate indeed. Cleary (2): In the right place. Wu: His position is proper.
Legge: Line four, though magnetic, is in her proper place and has for her correlate the dynamic first line. Hence her advance is in the highest style.
NOTES AND PARAPHRASES
Siu: The man advances to a high place because of the appropriateness of his ideas and behavior and the open-mindedness of a person of high rank who draws men of competence into service.
Wing: Your Promotion is well executed. Regardless of any difficulties you may encounter in assuming your new position, your behavior is so appropriate that you can continue successfully on your way.
Editor: The image suggests that the conscious attitude is in accordance with the

aims and goals of the Work. Depending on the context of your query, some kind of fruition is indicated: something is concluding as fated or willed. But, O my friend, if this be true, there is great reason to hope that, going whither I go, when I have come to the end of my journey, I shall attain that which has been the pursuit of my life. And therefore I go on my way rejoicing, and not I only, but every other man who believes that his mind has been made ready and that he is in a manner purified.
Plato -- Phaedo
A. The Work is progressing as it should. It's all coming together now.

周易第十九卦九五爻详解详解
六五爻辞
六五。知临，大君之宜，吉。
象曰：大君之宜，行中之谓也。
白话文解释
六五：以明智治民，得君王之体，自然吉利。
《象辞》说：得君王之体，因为六五之爻居上卦中位，像人行事得中正之道。

北宋易学家邵雍解
吉：得此爻者，万事如意。做官的会得到上司的赏识。

台湾国学大儒傅佩荣解
时运：正当好运，又有人助。
财运：了解商情，当然有利。
家宅：五福临门；宜室宜家。
身体：良医诊治，自然可愈。

六五变卦
六五爻动变得周易第60卦：水泽节。这个卦是异卦（下兑上坎）相叠。兑为泽，坎为水。泽有水而流有限，多必溢于泽外。因此要有节度，故称节。节卦与涣卦相反，互为综卦，交相使用。天地有节度才能常新，国家有节度才能安稳，个人有节度才能完美。

九五爻的哲学含义

临卦第五爻，爻辞：六五：知临，大君之宜，吉。爻辞释义知，同“智”，明智。
本爻的意思是：以聪明才智来实行督导，这是伟大君主最适宜的统治之道，能获得吉祥。
临卦第五爻，爻辞：六五：知临，大君之宜，吉。人生启示
《象》曰：“大君之宜”，行中之谓也。六五以柔爻居于上卦中位，是具备忠顺之德的君王。《象》解释说：“以聪明才智来实行督导，这是伟大君主最适宜的统治之道。”说的就是行中庸之道，用的是以柔克刚之法，用天下之至柔，胜天下之至刚。
占得此爻者，应该学习六五之爻的做法，即使事业曾经遇到过挫折，如果这样去做，也能拯救于危难之中，使事业重焕生机。占得此爻者，谋望有所成，期待的消息很快就会有回音了。
用智慧去体察民情，这正是天子必须掌握的一种本领。六五以智慧体察民情，能够得到真实的情况，所以吉祥。身为国君，必须要了解自己的子民。天安门的两个华表上，分别有两个小兽，兽头的方向一个朝南一个南北，这就是两个华表的不同之处。有什么说法吗？有，兽头朝南的便是警示国君不要忘记常到民间去体察民情。为什么要这么做呢？因为大臣们会粉饰太平，对君王说假话。举个例子，袁世凯当了皇帝后，举国一片反对之声。一些大臣为了讨好袁世凯，便给袁世凯专门印制了一份报纸，这个报纸每天只印一份，只给袁世凯一个人看。上面全是形式一片大好之类的话，袁世凯看后开心。结果，登基八十一天后，他便被人从龙椅上撵了下来。所以说君王必须要用自己的眼睛去看一看百姓的生活。清朝盛世期间，康熙、乾隆屡次来到江南，便是巡视，体察民情。天安门华表上朝北的兽头，则是警示君王在外面巡视游玩不要忘了国家朝政的安危。总在外面巡视，朝廷出了奸臣叛乱怎么办？所以君王在外面巡视不要时间太长，还必须回来巩固自己的政权。
但身为君王，不能外出时间长了，怎么能掌握真实的民情呢？这就需要“智临”。怎么“智临”呢？电视里演的康熙、乾隆的微服私访便是“智临”，当然除了微服私访外还可以利用忠臣去巡视获得准确的消息。但关键在于“智”，只有“智”才能达到真正的“临”。

六五：知临，大君之宜，吉。
《象传》曰：大君之宜，行中之谓也。
“知”者，智也，“智临”者，知人善任之谓也。夫以一人之身，临天下之广，自任其智，适足以为不智，惟能取天下之善，任天下之事，如此则“知周万物，道济天下”，是恭己无为之郅治也。此爻具柔中之德，居至尊之位，下应九二，知其贤而任之，所谓“聪明睿知，足以有临”，此爻得之矣，故曰“大君之宜”。舜之称大智，合天下之智以为己智，曰“舜好问而察迩言”，亦此意也。《象传》曰“行中之谓也”，谓五有柔中之德，倚任刚中之贤，以成“智临”之功，中道而行，是即不偏之谓也。
【占】　问时运：目下运得其时，又得好人相助，事事宜成，吉。
○　问商业：知往知来，通晓商情，自然获利。吉。
○　问家宅：有五福临门之兆。吉。
○　问战征：能得军心，斯知己知彼，战无不胜也。
○　问疾病：当得良医，详知病由，治之自然得愈。
○　问婚姻：宜家宜室。大吉。
○　问失物：有人拾得，久后自知。
○　问六甲：生男，主贵。
○　问行人：尚在半途，后日可归。
【例】　明治二十二年，占某贵显气运，筮得《临》之《节》。
断曰：此爻居五，为大君之位，爻曰“智临”有大君之象，非人臣所宜。今为某贵显占得此爻，五与二相应，五君，二臣也，当以二爻为某贵显。“智临”者大君，受大君所知者，某贵显也。受大君之知以临政，凡有善政，皆宜归君，故曰“智临，大君之宜，吉”。然位高任重，众忌所归，往往宜于君，转不宜臣，亦阴阳消长之机也。《临》六爻无凶象，特于《象》曰“至于八月，有凶”，圣人就此吉卦，突示凶灾，盖以长之初，消即伏之，福之来，祸即继之，谓吉在今日，凶宜预防于将来也。
《易》机甚微，未易测度。后十月某贵显淬遭凶暴所伤，不在八月《观》之数，延至十月《遁》之数。虽筮者有不能确知其数者，然吉凶之理，要不出消长循环中也。后进之士，须注意焉。
【例】　明治三十年五月十二日，访横山孙一郎氏于东京山下町雨宫敬二郎、小野金六两氏，亦在其座，谓余田：吾辈昨年以来，欲使英国左美以儿商会，买我国公债，极力斡旋，然价值不适，苦虑久之，请占此买卖约券成否？筮得《临》之《节》。
断曰：《临》者，彼此互相临之谓也。盖此卦以《兑》少女，与《坤》老母，有相顺相悦之象，公债买卖，意亦如此。我得战胜偿金，欲《益》扩张军备，示威信于各国，坚固国家之基础，因卖公债，俾补不足，彼商会亦将卖与本国低利之商人，得其赢余。两下互相谋利，犹老母与少女，亲悦而成事也。今占得此爻，知即可遂望，事在必成，勿复多虑。
翌日果有四干万元公债买卖约成之报。

Line-5
Legge: The fifth line, magnetic, shows the advance of wisdom, such as befits the great ruler. There will be good fortune.
Wilhelm/Baynes: Wise approach. This is right for a great prince. Good fortune.
Blofeld: A wise approach suited to a great prince -- good fortune.
Liu: To approach with wisdom is appropriate for a great duke. Good fortune.
Ritsema/Karcher: Knowledge Nearing. A Great Chief's propriety. Significant.
Shaughnessy: Knowing the forest; the great lord's propriety is auspicious.
Cleary (2): Knowing overseeing, appropriate for a great leader, bodes well.
Wu: Condescending with wisdom befits a great king. There will be good fortune.
Hua-Ching Ni: Wise advancement. This is how the great should proceed. G.F.
COMMENTARY
Confucius/Legge: What befits the great ruler means pursuing the course of the due mean. Wilhelm/Baynes: This means that he should walk in the middle.
Blofeld: This is a way of saying that we must keep to the middle path.
Ritsema/Karcher: Moving the center's designating indeed. Cleary (2): What is appropriate for a great leader is balance in action. Wu: He rules from the center.
Legge: Line five is the seat of the ruler. She is magnetic, but because she is central and has the dynamic second line as her proper correlate, she is the symbol of a wise sovereign who employs able counsel to advise her.

NOTES AND PARAPHRASES
Siu: The great ruler displays his wisdom in attracting men of ability to direct his affairs and in providing them freedom of action.
Wing: Your position is one of sovereignty. Here you would be wise to allow others to execute you plan for you. If you can choose competent helpers and restrain yourself from interfering in their work, you will achieve the ideal of true authority.
Editor: There is an intimation here of the Self allowing the ego to look after its own welfare, as long as action is in accordance with moderation and restraint. A test situation may be in progress. From my brother Severus (I learned) to love my kin, and to love truth, and to love justice... And from him I received the idea of a polity in which there is the same law for all, a polity administered with regard to equal rights and equal freedom of speech, and the idea of a kingly government which respects most of all the freedom of the governed.
Marcus Aurelius
A. An image of balance.
B. Wisdom walks in the middle.

周易第十九卦上九爻详解详解
上六爻辞
上六。敦临，吉，无咎。
象曰：敦临之吉，志在内也。
白话文解释
上六：以敦厚之道治民，吉利，自然无灾祸。
《象辞》说：以敦厚之道治民，吉利，因为敦厚诚实之意存于内心。

北宋易学家邵雍解
吉：得此爻者，多获利，无往不利，但谨防气势太盛而变衰。做官的会得到上司的器重，委以重用。

台湾国学大儒傅佩荣解
时运：好运已止，忠厚无咎。
财运：贩卖内地，尚有利益。
家宅：忠厚肃穆。
身体：培养元气，自然健康。

上六变卦

  上六爻动变得周易第41卦：山泽损。这个卦是异卦（下兑上艮）相叠。艮为山；兑为泽。上山下泽，大泽浸蚀山根。损益相间，损中有益，益中有损。二者之间，不可不慎重对待。损下益上，治理国家，过度会损伤国基。应损则损，但必量力、适度。少损而益最佳。

上九爻的哲学含义

 临卦第六爻，爻辞：上六：敦临，吉，无咎。爻辞释义：敦：指敎厚。
本爻的意思是：以敦厚诚实治民，吉利，没有灾祸。
爻辞：上六：敦临，吉，无咎。人生启示
《象》曰：“敦临之吉”，志在内也。
《象》中解释说：“以敦厚诚实治民，吉利，没有灾祸。”说明其志在于利国利家。占得此爻者，切记敦厚、厚道，这是本爻给人的主要启示。在工作和生活中，要宽容地接纳各种意见，包括一些批评的意见。这种敦厚的长者之风将会赢得人们对你的尊敬。对待下属，要显示出自己的敦厚之德，这样才能吉利而远离灾祸。
上六处干太上皇的位置，自然失去了一些君王的威风，所以他巡视民众时，要以敦厚的性情去巡视。在古代，天下是统治者家族的天下，所以太上皇也得为天下的和平做些贡献。他平和地与民众相处，是为了得到真实的民情，然后帮助皇上谋划治理天下的决策。
上六又属于隐士阶层，在古代的隐士阶层，对社会的贡献是很大的。他们表面上隐居山林，但实际上心系国家。由于没有地位与权势，所以他们更能了解到民众内心的真实想法。并且，隐士往往与统治者有一定的往来，统治者也很重视这一阶层，所以隐士往往会对君王提出一些对治理天下有价值的忠告。

上六：敦临，吉，无咎。
《象传》曰：敦临之吉，志在内也。
“敦”者，笃也，厚也。此卦六五既应九二，上六又从而附益之，谓之“敦临”，犹复六四既应初九，六五亦从而附益之，谓之“敦复”，其义一也。此爻为《坤》之极，居《临》之终，阴柔在上，与二虽非正应，而志在从阳，屈尊从卑，降高就下，礼意敦笃，是临道之善持其终者也，故曰“敦临，吉，无咎”。凡卦于上爻为极，过极每多危象，此爻曰“敦临”，有“安土敦仁”之义，无过极之虑也，是以吉而无咎。《象传》曰“志在内也”，内者，指内卦二阳，虽与内卦无应，上六之志，惟在于内，故曰“志在内也”。可与《泰》初九之《象传》“志在外也”对看。
【占】　问时运：目下好运已终，惟其存心忠厚，故得无咎。
○　问商业：贩卖内地，吉。
○　问家宅：世代忠厚，内外肃穆，吉。’
○　问战征：宜增兵益饷，以保护内地为要。
○　问疾病：培养元气，勿药有喜。
○　问六甲：生女。
○　问失物：即在家内，未尝失也。
○　问行人：即日可归。
【例】　友人某氏来请占谋事，筮得《临》之《损》。
断曰：此爻《临》之极，功业已完，别无他图。曰“敦临”者，亦于临道之中，复加敦厚而已，能敦厚以临，故得“吉，无咎”。今占得此爻，足下亦宜知此意，凡事宜加敦厚，则何谋不遂？何事不成？足下思虑之笃，可于《易》象见之。
某氏曰：《诗》云，“他人有心，予忖度之”，洵先生之谓也。深谢而去。

Line-6
Legge: The sixth line, magnetic, shows the advance of honesty and generosity. There will be good fortune, and no error.
Wilhelm/Baynes: Greathearted approach. Good fortune. No blame.
Blofeld: A magnanimous approach -- good fortune, no error.
Liu: Benevolent approach brings good fortune. No blame.
Ritsema/Karcher: Magnanimity Nearing. Significant. Without fault.
Shaughnessy: Thick forest; auspicious; there is no trouble.
Cleary (2): Attentive overseeing is good and blameless.
Wu: Condescending with honesty is auspicious, etc.
Hua-Ching Ni: Sincere advancing. Good Fortune. No blame.

COMMENTARY
Confucius/Legge: This is because her will is focused on the first two lines of the lower trigram. Wilhelm/Baynes: The will is directed inward. Blofeld: This good fortune arises from concealing our will within our hearts. [This would seem to mean that, for the present, we should gladly accord with others and carefully conceal our aims.] Ritsema/Karcher: Purpose located inside indeed.
Cleary (2): The good of attentive overseeing is in the will being within. Wu: Because his aspiration is directed inward.
Legge: Line six is at the top of the upper trigram of Docility. Although the first and second lines of the hexagram are not her proper correlates, it is proper for the yin to seek for the yang, and it is emphatically so in this case.
NOTES AND PARAPHRASES
Siu: The sage returns from retirement to teach and help others, who greatly benefit from his experience.
Wing: The person in this position will allow others to benefit from the wealth of his experience. Such generosity will bring unaccountable progress to all concerned. This is a true moment of greatness.
Editor: An "advance of honesty" suggests truth: to be "honest" about something is to acknowledge its truth. "Generosity" implies the unselfish acceptance of this truth: perhaps a tolerant concession to a less-than-perfect status quo. Wilhelm renders the Confucian commentary in the imagery of the will being directed inward; Blofeld interprets it as magnanimity coupled with a hidden agenda which is not inconsistent with good will. Ritsema/ Karcher's "Purpose located inside indeed," reinforces this idea. Tolerance or leniency is definitely implied: Wilhelm describes a sage, retired from the world, generously lending his wisdom to the people. Psychologically, the image can suggest that advance in the situation at hand consists of turning inward for support: the developing ego concentrates on connecting with the perfect will of the Self. Since the mind which persuades and that which is persuaded are one in their basic unity, true persuasion consists in revealing the truth of the oneness of existence.
Prince Shotoku
A. A charitable forbearance with an imperfect world makes room for the Work to grow.
B. Ego/Self alignment facilitates profitable interaction with others.
June 25, 2001, 4/23/06, 4/10/08