第 45 卦 · 泽地萃

萃卦原文
萃。亨，王假有庙。利见大人，亨，利贞。用大牲吉。利有攸往。

象曰：泽上于地，萃。君子以除戎器，戒不虞。

白话文解释
萃卦：通泰。王到宗庙举行祭祀。占得此卦，利于会见贵族王公，亨通，这是吉利的贞兆。用牛牲祭祀，也很吉利，并且出行吉利。
《象辞》说：本卦上卦为兑，兑为泽；下卦为坤，坤为地。泽水淹地，是萃卦的卦象。君子观此卦象，以洪水横流，祸乱丛聚为戒，从而修治兵器，戒备意外的变乱。
《断易天机》解
萃卦兑上坤下，为兑宫二世卦。此卦指水在地上聚集成泽以滋润万物，造福于民。占得此卦，利于见大人，祭祀用大牲畜则吉利。

北宋易学家邵雍解
物产丰富，聚合丰盛；得贵接引，无往不利。
得此卦者，运气大好，能得到贵人的帮助，获利丰厚，无往不利。

台湾国学大儒傅佩荣解
时运：安不忘危，自可无忧。
财运：财聚之象，有聚有散。
家宅：防水入屋；洁身自爱。
身体：胸腹水涨，早些调理。

传统解卦
这个卦是异卦（下坤上兑）相叠。坤为地、为顺；兑为泽、为水。泽泛滥淹没大地，人众多相互斗争，危机必四伏，务必顺天任贤，未雨绸缪，柔顺而又和悦，彼此相得益彰，安居乐业。萃，聚集、团结。
大象：泽在地上，水聚于泥土中，滋养草木，生长茂盛。
运势：吉运昌盛，又得长辈提携，事业大利，但须防财务纠纷。
事业：兴旺发达，团结和睦。正在蒸蒸日上，但水多泛滥，人多竞争必然激烈。盛则必衰，切勿骄傲，谨慎小心为好。但也不得犹豫不决，宜勇往直前，开拓新的业务。务必以高尚的品德服众。
经商：真诚合作，团结互助。鼓励是事业兴旺发达的标志。大胆开拓市场，稳妥前进，有备无患，必可取得不断发展。
求名：光靠个人努力，建树不会很大，定要取得他人的帮助，加上个人的条件方可达到理想的境界。

第四十五卦的哲学含义

萃卦卦象，泽地萃卦的象征意义
萃卦，这个卦是异卦相叠，下卦为坤，上卦为兑。兑为泽、为水在上，坤为地、为顺在下，表明大地上的水汇聚在一起，形成泽，而泽水灌溉良田，可使禾木丛生，从而生出兴旺的景色。但是，水可以灌田有益收获，也可能会泛滥成灾，对这一点应该早做防备。
从另一个角度来看，兑为悦，坤为顺，又表明只要大地能顺着自然规律运动，就会使喜悦相继而来，使喜悦得到集聚。
萃卦位于姤卦之后，《序卦》中这样解释道：“物相遇而后聚，故受之以萃。萃者，聚也。”相遇之后，才有聚集、聚合。萃，是聚的意思。
《象》中这样解释本卦：泽上于地，萃；君子以除戎器，戎不虞。这里指出：萃卦的卦象是坤（地）下兑（泽）上，为地上有湖，四面八方的细流都源源不断汇入湖中之表象，象征着聚合；在这种众流会聚的时候，必然会现鱼龙混杂、泥沙俱下的情况，因此君子应当修缮甲杖兵器，以防发生意想不到的变故。
萃卦象征聚合，属于中上卦。《象》曰：游鱼戏水被网惊，跳过龙门身化龙，三尺杨柳垂金钱，万朵桃花显你能。
婚恋：勿急于求成，相亲相爱，美满幸福。
决策：善于团结他人共同合作，具有领导才能。但心胸宽阔，眼光务必远大，以诚信、中正为本，不失原则，尤其要严格要求自己，宽容他人，遭到他人反对时，应认真反省自己，得出教训，以这种心境处世为人，终生可平安，事业必通达。

45.泽地萃(䷬)-高岛易断
卦体泽上地下，泽能畜水，地能畜泽。卦通《大畜》，有畜聚之象；反则为《升》，《升》《象》曰“积小以高大”，有积聚之义。卦自《姤》来，《序卦传》曰：“姤者，遇也。物相遇而后聚，故受之以萃。萃者，聚也。”此卦之所以名《萃》也。
萃：亨。王假有庙，利见大人。亨，利贞。用大牲吉，利有攸往。
▲　篆书萃
《萃》与《涣》名相反，而义则相须。《涣》之亨，取诸水流风行；《萃》之亨，取诸《兑》悦《坤》顺。《涣》亦假庙，《涣》之假庙，见神气之发扬；《萃》之假庙，见精诚之贯注：一散一聚，义各不同，而所以致诚者一也。王者合万国之欢心，以事其祖考，侯助男卫，骏奔在庙，是《萃》之盛也。“大人”谓九五，五“萃有位”，能御众以治乱，故“利见”。“亨，利贞”者，《兑》曰“亨，利贞”，《坤》曰“柔顺利贞”，盖即从《坤》《兑》来也。《坤》为牛，亦为用，故曰“用大牲”，言大人有嘉会，必杀牛而盟；既盟则可以往，故曰“利有攸往”。
《 彖传》曰：萃，聚也。顺以说，刚中而应，故聚也。王假有庙，致孝享也。利见大人，亨，聚以正也。用大牲吉，利有攸往，顺天命也。观其所聚，而天地万物之情可见矣。
《坤》为聚，泽者水之所归聚也，合之谓《萃》。《萃》者聚也，为卦上悦下顺，上下合志，二中五刚，二五相应，故能聚也。“王假有庙”者，陆绩云：王谓五，庙为上，王者聚百物以祭其先，诸侯助祭于庙中，是谓致孝于鬼神也。五刚中而二应之，故称“大人”；二得《离》气，《离》为目，故“利见”。《萃》与《升》反，《升》曰“用见大人”，不言利，故不言亨；《萃》曰“利见”，利则必亨，而所以亨者，又在聚之得正也。“大牲”，牛也，《左传》“牛卜日曰牲”注：既得吉日，则牛改名曰牲。《坤》为杀，执《坤》牛而杀之，以荐牲也，故曰“大牲吉”。用以享神，有以摄其心也，往以助祭，有以集其力也，其《萃》也，非势驱力迫所能为也，亦惟顺天之命而已。自昔殷汤用元牡昭告皇天，以誓万方，十一征而无敌于天下，是即“用大牲吉，利有攸往”，顺天命之明证也。
以此卦拟人事，内而聚其精神，外而聚其财力，皆为之《萃》也。然不顺则散，不悦则《离》，不刚则无以畏众，不中则无以服人，虽《萃》终必《涣》也。惟顺以悦，刚中以应，斯聚得其正矣。“庙”，祖庙，祭之以礼，所以致孝也。“大人”，主祭之人，一家之长也。大人率一家之子孙，有事于祖庙，凡子孙入庙者，必先见主祭之长，故曰“利见大人”，庶几心亨而理亦正矣。“大牲”者，祭礼也，大则牛羊，小则鸡豚，皆谓之牲。牲不丰不足以祭，不备无为祭，故曰“用大牲吉。”“利有攸往”者，承祭使民，理本一致，入可以承祭，出乃可以使民，故曰利往。一身之事，以祭为重，以孝为先，幽以精诚格祖考，明以和乐宜室家，虽曰人事，岂非天命哉！由一家以及一国，由一国以及天下，观其所聚，即可知天地万物之情矣。《 彖传》之旨，在上聚祖庙之神灵，下聚四海之欢心，圣人以孝道治天下，而民德归厚，万国来同，此《萃》之全象也。如天之无不覆，如地之无不载，万物皆会萃发育于天地之中，谓之“观其所聚，而天地万物之情可见矣”。
以此卦拟国家，国家之要，在广土众民；《兑》为悦，《坤》为土，为众，有悦而归聚之象。顺则民从，悦则民服，刚则不屈，中则不偏，皆足以使众也，得其正则民聚矣。王者继体承统，未临民，先假庙，所以承祖考之重也。《孝经》所谓王者合万国之欢心，以事其先王，上以尽孝享之诚，下以广孝治之道，而天下兴孝矣。“大人”即王者，利见利往，所谓济济多士，奔走在庙，率见昭考，以孝以享是也。一时荐广牡，相祀事者，咸皆顾视天之明命，罔不祗肃焉，萃莫盛于斯矣。王者法天则地，以天地之并育万物者，联合万国，斯其情可与天地参矣。六爻皆反复言《萃》，初则以《萃》致乱，三则因《萃》兴嗟，上则为《萃》流涕，皆不得其《萃》之正，为可惧也。五得《萃》之位，四得《萃》之吉，二得《萃》之孚，即《彖传》所谓“顺以悦，刚中而应，故聚也”。民之归之，如水之就下，可以见泽地之功也。
通观此卦，“国之大事，在祀与戎”，故《彖》言“假有庙”，象言“戒不虞”，而其要首在于得众，此卦之所以取《萃》也。卦体下顺上悦，顺而悦，故兆民归往，以之执笾豆而相祀事，而礼仪不忒，以之执戈矛而从王事，而踊跃知方。上以兴孝，下以兴仁，风同道一，万邦协和，《萃》莫萃于此焉。《萃》易位为《临》，《临》《象》曰“容保民无疆”，《萃》之象矣。二卦同为泽地，泽足以惠民，地足以容众，故泽下地上为《临》，地下泽上为《萃》。六爻以五为《萃》之主，乃刚中之大人也，二《萃》焉，初与四亦《萃》焉，其位足以致《萃》，故曰“萃有位”。上则无位，未免泣涕而不安矣。三与上应，上悲而三亦嗟矣。内三爻为地，地之所归不择土壤，《萃》虽众，心不一，故初因之而“号”，三因之而“嗟”，二虽吉犹待引也。外三爻为泽，泽之所《萃》，心自悦矣。五之《萃》，得“永贞”也；四之《萃》，自“无咎”也；上居泽之极，泽满则水溢，故有“涕澺”之象焉。盖惟天民有欲，无主乃乱，万国来会而禹帝，万姓悦服而武兴，人心之所向，即见天命之所归也，故《萃》不可力取，惟在德化也。
《大象》曰；泽上于地，萃。君子以除戎器，戒不虞。
《兑》为金，《坤》为器，有戎器之象。“除”，修治也，修治戎器，以防不虞，所谓有备无患也。卦象为泽上于地，水满则溢，溃决奔突，势莫能御，所当预为之防；水犹兵也，故可借鉴。按《穆天子传》：有七《萃》之士，取宿卫环聚为名，是《萃》为防御之士，所以遏乱也。《萃》象之“除戎器”，义盖取此耳。
【占】　问时运：气运平顺，但能安不忘危，自得欢乐无忧。
○　问战征：兵凶器，战危事，惟能临事而惧，好谋而成，可无意外之虞也。
○　问营商：《萃》有财聚之象，然聚必有散，盈必有亏，亦理之循环，所当时时预防。
○　问功名：宜由武功得名。
○　问婚姻：“匪寇婚媾”，《易》每以寇婚对言，盖防兵祸，犹防女祸也。惟能预防，自可无咎。
○　问家宅：泽上于水，防有大水入屋之象。
○　问疾病：防胸腹有水胀之症，宜预为调治。
○　问行人：中途兵阻，一时难归。
○　问六甲：生女。

Judgment
Legge: When forces are gathering, the King goes to his ancestral temple. For successful progress, maintain firm correctness and see the great man. A large sacrifice brings good
fortune -- proceed toward your destination.
Wilhelm/Baynes: Gathering Together. Success. The king approaches his temple. It furthers one to see the great man. This brings success. Perseverance furthers. To bring great offerings creates good fortune. It furthers one to undertake something.
Blofeld: Gathering Together -- success! The King approaches the temple. It is advisable to see a great man, which will ensure success. Persistence in a righteous course
brings reward. Great sacrifices are offered -- good fortune! [These were religious sacrifices, but they may be taken to mean that the time has come for us to make important sacrifices of another sort.] It is favorable to have in view a goal (or destination).
Liu: Gathering. Success. The king attends the temple. It is of benefit to see the great man; this leads to success. Continuance benefits. Offering a great sacrifice leads to good fortune. It benefits one to go somewhere.
Ritsema/Karcher: Clustering, Growing. The king imagines possessing a temple.
Harvesting: visualizing Great People. Growing. Harvesting Trial. Availing-of the great: sacrificial-victims significant. Harvesting: possessing directed going. [This hexagram describes your situation in terms of collecting and assembling. It emphasizes that bringing people and things together through a common feeling or goal is the adequate way to handle it...]
Shaughnessy: Finished: The king enters into the temple; beneficial to see the great man; receipt; beneficial to determine. Using the great animal offering is auspicious; beneficial to have someplace to go.
Cleary (1): Gathering is developmental. The king comes to have a shrine. It is beneficial to see a great person; this is developmental. It is beneficial to be correct. It is good to make a great sacrifice. It is beneficial to go somewhere.

Cleary (2): Gathering is successful. The king goes to his shrine. It is beneficial to see a great person; this leads to success, etc.
Wu: Congregation indicates that the king comes to his ancestral temple. It will be advantageous to see the great man. There will be pervasion, if persevering. It will be auspicious to use big sacrificial animals in the offerings. It will be good to have undertakings.
The Image
Legge: A marsh above the earth -- the image of Contraction. The superior man, in accordance with this, assembles his weapons in readiness for unseen contingencies.
Wilhelm/Baynes: Over the earth, the lake: the image of Gathering Together. Thus the superior man renews his weapons in order to meet the unforeseen.
Blofeld: This hexagram symbolizes a marshy lake rising above the earth. The Superior Man gathers together his weapons in order to provide against the unforeseen. [This is a time when foresight is required of us, too.]
Liu: The lake on the earth symbolizes Gathering. The superior man keeps his weapons prepared to meet the unexpected.
Ritsema/Karcher: Above marsh with-respect-to earth. Clustering. A chun tzu uses eliminating arms to implement. A chun tzu uses warning, not precautions.
Cleary (1): Moisture rises onto the earth, gathering. Thus do superior people prepare weapons to guard against the unexpected. [When practitioners of the Tao get to where the five elements are assembled and have been returned to the source, when everything acquired is obedient to their will, if they do not know how to prevent danger and take perils into consideration, eventually what has been gathered will again disperse, and they will not be able to avoid the trouble of losing what has been gained… “Weapons” means the tools of wisdom, the work of silent operation of spiritual awareness. When the primordial has been congealed, it is not subject to injury by acquired conditioning, but it is still necessary to dissolve the influence of personal history before nature and life can be stabilized. If there is any remaining contamination, eventually conditioning will reassert itself and the primordial will again become fragmented. Therefore the work of guarding is indispensable.]
Wu: The marsh is above the earth; this is Congregation. Thus the jun zi causes the nation to be armed in preparation for contingencies.
COMMENTARY
Confucius/Legge: Contraction shows massing for union through Cheerfulness and Obedience. The dynamic line is responded to in his ruling central place, hence the idea of union. With the utmost piety the king presents his offerings to the spirits in his ancestral

temple. Union with the great man is effected through correctness. The law of heaven demands a sacrifice. Contemplation of the way forces are gathered shows us the way of heaven, earth and all of nature.
Legge: Contraction means collecting together, or things so collected. The hexagram
deals with the union between the ruler and his ministers -- between high and low in the kingdom. This state is to be preserved through the influence of religion and the great man, who is a kind of philosopher king who meets the spirits of his ancestors in the temple. Whatever he does will succeed because he is correct and right, and his great sacrifices are in harmony with the times. The two trigrams represent Docility and Cheerfulness. The dynamic fifth line has
his proper magnetic correlate in line two -- which gives the idea of union. Ch'eng-tzu says that the ordinances of heaven are simply the natural and practical outcome of heavenly principle.
A marsh above the earth must be kept in by dykes -- so the Contraction must be preserved by precautionary measures, the chief of which is to be prepared to resist attack from without, and to quell internal rebellion.
NOTES AND PARAPHRASES
Judgment: Forces are assembling for integration -- focus inward, sacrifice your autonomy and allow the Self to guide the Work. The Superior Man pulls himself together to face the unknown and preserve the Work. “Forewarned is forearmed.” Psychologically, Contraction depicts a time when inner components of the psyche assemble for recombination into a new pattern. It is significant that this is the time when “the king goes to his ancestral temple.” That is, the governing intelligence turns toward the template or ideal image of the Work as it exists in its consummate state. (See commentary on hexagram number fifty-nine, Expansion, for further discussion of the symbolism of the ancestral temple.) If the gathering forces integrate in conformity with this archetype, the Work is thereby advanced. He, therefore, who perceives himself to associate with God, will have himself the similitude of Him. And if he passes from himself as an image to the archetype, he will then have the end of his progression.
Plotinus In addition to being a gestalt of future perfection, the temple is the home of the ancestors: a karmic repository of all that has gone into the Work via the will and intent of former historical ego-personalities. This archetype of "the ancestors" is described by the Lakota shaman, Black Elk, in his Great Vision. Note that the "grandfathers and
grandmothers" are present when the people are "walking in a sacred manner" -- i.e., conforming to the ideal archetypal pattern of the Work:

But I was not the last; for when I looked behind me there were ghosts of people
like a trailing fog as far as I could see -- grandfathers of grandfathers and
grandmothers of grandmothers without number. And over these a great Voice -the Voice that was the South -- lived, and I could feel it silent. And as we went the
Voice behind me said: "Behold a good nation walking in a sacred manner in a good land!" The Ancestral Temple then, symbolizes the Work in progress as it exists outside of temporal awareness. At death the karmic complexes of the psyche, released from their spacetime ego-body, assume new configurations in hyperspace in accordance with the accomplishments of the just completed lifetime. Ideally, the ancestors and their heirs (choices and their consequences) within the Ancestral Temple undergo purification: this is what Individuation (the Work) is all about. At the end of the dying process consciousness divides into the consciousness of one's parents and one’s children, and then it moves through these modalities, and then divides again. It's moving forward into the future through the people who come after you, and backward into the past through your ancestors.
Terence McKenna -- The Archaic Revival In the multidimensional realms "beyond" our material world, time does not exist. In some way unimaginable to us, past, present and future are consolidated into an eternal Here and Now. Thus our choices in spacetime can have consequences in hyperspace which are inconceivable to us in the current situation. So if the Self (as manifested in the oracle) often seems to be tyrannically unreasonable, it is arguably because of the ego's dimensional myopia. The Spirit ... may know the most violent love and hatred possible, for it can see the remote consequences of the most trivial acts of the living, provided those consequences are part of its future life. In trying to prevent them it may become one of those frustrators dreaded by certain spirit mediums. It cannot, however, without ... assistance ... affect life in any way except to delay its own rebirth. With that assistance it can so shape circumstances as to make possible the rebirth of a unique nature.
W. B. Yeats -- A Vision Such conceptions of cause and effect seem irrational to ordinary awareness, yet quantum physicists hypothesize future events which affect the present as well as the past. The idea is not a new one: Indeed, the hero of Hebrew myth is not only profoundly influenced by the deeds, words and thoughts of his forebears, and aware of his own profound influence on the fate of his descendants; he is equally influenced by the behavior of his descendants and influences that of his ancestors. Thus King Jeroboam set up a golden calf in Dan, and this sinful act sapped the strength of Abraham when he

pursued his enemies into the same district a thousand years previously.
Graves and Patai -- Hebrew Myths Should the ego's choices and their consequences not conform to the Self's intent, a rather cancerous growth is implied in which dynamic and magnetic forces are improperly
consolidated -- in I Ching terms, dynamic and magnetic are mismatched. Through this "infidelity" of correlates the Work is thus adulterated and falls short of the archetypal ideal. That the greatest effects come from the smallest causes has become patently clear not only in physics but in the field of psychological research as well. How often in the critical moments of life everything hangs on what appears to be a mere nothing!
Jung -- The Phenomenology of the Spirit in Fairytales Contraction is a compression inward toward a center. Psychologically, this can be regarded as an integration of complexes. Once the implosion completes itself, it is implied that the growth cycle reverses itself to expand away from the center. (Cf., hexagram number fifty-nine, Expansion, in which the ancestral temple is also mentioned.) The following hexagram, Pushing Upward, is the inverse of this one, and depicts a similar upward expansion of energy. The archetypal themes displayed here are those of Solve et coagula, Implosion-Explosion, Contraction-Expansion, Black Hole-White Hole, Day and Night of Brahma, etc.

周易第四十五卦初九爻详解
初六爻辞
初六。有孚不终，乃乱乃萃。若号，一握为笑。勿恤，往无咎
象曰：乃乱乃萃，其志乱也。
白话文解释
初六：捕获了俘虏，却又逃跑了，引起纷乱和忧虑，大家呼喊着四处追捕。终于追回了，又高兴得嘻嘻哈哈，用不着担忧了。占得此爻，大胆前往，没有灾难。
《象辞》说：混乱啊，憔悴啊，其人神志昏乱。

北宋易学家邵雍解
平：得此爻者，会受到小人的陷害，先凶后吉，宜谨慎从事。做官的会被贬职。

台湾国学大儒傅佩荣解
时运：一顺一逆，得人援手。
财运：聚散不定，可以免咎。
家宅：不可久居；始乱终弃。
身体：心神混乱，求医可治。

初六变卦

  初六爻动变得周易第17卦：泽雷随。这个卦是异卦（下震上兑）相叠，震为雷，为动；兑为悦，动而悦就是“随”。随指相互顺从，己有随物，物能随己，彼此沟通。随必依时顺势，有原则和条件，以坚贞为前提。

初九爻的哲学含义

萃卦第一爻，爻辞：初六：有孚不终，乃乱乃萃；若号，一握为笑；勿恤，往无咎。爻辞释义
孚：指诚信。恤：指担忧。
从卦象上看，初六与九四正应，是为“有孚”，但是其处在萃卦，萃卦代表百姓应该向君主九五靠拢，所以初九所要前往靠拢的对象是九五，这样就出现了对九四“有孚不终”的情形。
《象》中这样分析本爻：“乃乱乃萃”，其志乱也。
这里指出：“各种乱子就会发生而凑到一起”，不是由于别的原因，主要是因为内心的虔诚不能始终如一，陷于迷惑混乱所致。
占得此爻者，在做事时，一定要坚持始终，不要三心二意，半途而废，这山
又望那山高，那样就会出现各种麻烦和问题，你面对这些堆积的问题，也是焦头烂额，难以应付。
初六：有孚不终，乃乱乃萃，若号，一握为笑，勿恤，往无咎。
象曰：乃乱乃萃，其志乱也。
经文意思是：有诚信但没有坚持到终点，于是出现了混乱与新的聚集，混乱的哭号，相聚者大笑，不用忧虑，前往没有灾难。

初六：有孚不终，乃乱乃萃。若号，一握为笑。勿恤，往无咎。
《象传》曰：乃乱乃萃，其志乱也。
《兑》为孚，故“有孚”；《坤》为终，初失位，故“不终”；《坤》为聚，亦为乱，故曰“乃乱乃萃”。初为《萃》之始，相孚犹浅，是以有初鲜终也；不得其终，则一念萃于此，易一念而萃于彼，其志先乱矣，是萃适以长乱也。《象传》以“志乱”释之，“乃”犹汝也，汝自萃之，汝自乱之也。初爻阴柔居下，虽得众，未足以总之；初与四应，则御萃之权，当在四也。“若”，顺也，“号”，令也，谓顺从四之号令。“一握为笑”，谓推诚相与，众皆欢悦，即《 彖传》所云“顺以悦”也。上互《巽》，《巽》为号，下互《艮》，《艮》为执，执手，犹握手，退之所谓“握手出肺肝相示”者是也。《兑》为口，故曰“笑”，既得其笑，故“勿恤”。“往”，往四也，四能恩威并著，初自不致乌合为乱也，故“无咎”。
【占】　问时运：运当初交，一顺一逆，反复无常，得所救援，可以无咎。
○　问功名：忽荣忽辱，由于中心无主也。
○　问营商：有初无终，聚散不定，不能获利，仅可免咎而已。
○　问战征：统军出征，防有兵变之忧。
○　问婚姻：有始乱之，而终娶之之象。
○　问疾病：此病忽号忽笑，由于心神昏乱，往而求医，必无咎也。可勿忧。
○　问六甲：生女。
【例】　明治十五年十月，大水陡发，上野高崎间铁道所辖户田川口假桥，致被冲塌。余曾执司工事，往晤铁道局长井上君，井上君曰：川口假桥冲裂，铁道被梗，不得不急议修筑。按川口堤岸，高出平地丈余，若架造坚固铁桥，工程既大，经费亦巨，若仍筑假桥，一经发水，便遭冲决，亦非善策，若何而可？请为筹度。余曰：不如问诸神易。乃筮得《萃》之《随》。
断曰：此卦泽上于地，明示洪水泛滥之象。占得初爻，知此假桥建筑不久，乍筑乍倾，故谓之“有孚不终，乃乱乃萃”。初正应在四，宜听令于四。“若号”者，四之号令也；“握”，犹执也。得四之号令，众皆欢欣，愿执其役，《兑》为悦，所谓“悦以劳民，民忘其劳”也，故曰“一握为笑”。但四不当位，则必桥之地位不当，五曰“萃有位”，则位宜从五。五变为《豫》，《豫》者有《豫》备之义，《豫》卦《震》上《坤》下，《萃》为《兑》上，《兑》西《震》东，易《兑》为《震》，桥宜改西从东方为当位。《坤》地在下，《坤》为厚，为基，宜从平地培土为基，营架一桥，再设铁索，系锁于两堤，水来随高，水落随平，使无冲溃奔突之患，故得“无咎”。
井上君闻之，亦以为然，众议乃决，依此作桥。翌年水复大发，桥得无患，益叹《易》象之神也。

Line-1
Legge: The first line, magnetic, shows its subject with a sincere desire for union, but unable to carry it out, so that disorder is created. If she cries out for help to her proper correlate, all at once her tears will give place to smiles. She need not mind the temporary difficulty; as she goes forward, there will be no error.
Wilhelm/Baynes: If you are sincere, but not to the end, there will sometimes be confusion, sometimes gathering together. If you call out, then after one grasp of the hand you can laugh again. Regret not. Going is without blame.
Blofeld: When sincerity (or confidence) does not remain until the last, dispersal and assembling will alternate. There was a cry, but one reassuring clasp of the hand made him
ready to laugh [Perhaps we shall experience an unnecessary fright] -- no cause for anxiety. Advancing now will entail no error.
Liu: In the beginning sincerity, later change. Disorder and gathering alternate. If you cry out, after grasping someone's hands you will smile again. No fear. Go with no blame.
Ritsema/Karcher: Possessing conformity, not completing. Thereupon disarraying, thereupon Clustering. Like an outcry, the-one handful activates laughing. No cares. Going without fault.

Shaughnessy: There is a return that does not end, but then is disordered and then finished. It is as if he cries out, one room in laughter; do not pity them; in going there is no trouble.
Cleary (1): Having sincerity that is not conclusive, there is disorder and mobbing. If you cry, in a moment it’ll turn to laughter; don’t grieve. To go is blameless. [This is gathering in the sense of reforming error and returning to correctness.]
Cleary (2): There is trust, but it does not last to the end. There is disorder and mobbing. If you cry, laughter is mixed in. Do not worry; it is blameless to go.
Wu: He has confidence, but does not keep it long. He is perplexed about the congregation. If he calls for help, he will soon find himself holding hands with his friend and smiling. He should not be worried. Going ahead will be blameless.
Hua Ching-Ni: Even if one has unquestionable sincerity, the correct purpose of the gathering may not be clearly understood. Confusion may arise. Clarity and order are brought about by patience, firmness and the demonstrated sincerity of the group. Then the gathering becomes a happy one. There is nothing wrong. Proceed.
COMMENTARY
Confucius/Legge: Her mind and aim are thrown into confusion. Wilhelm/ Baynes:
The will is in confusion. Blofeld: Alternating dispersal and assembly betoken indecision.
Ritsema/Karcher: One's purpose disarrayed indeed. Cleary (2): Confusion of mind.
Wu: Because he wavers.
Legge: Line one is magnetic in a dynamic place. Her proper correlate is line four, but they are separated by the intervention of two magnetic lines. The consequence is shown in the first part of the symbolism. But she is possessed with the desire for union, which is the theme of the hexagram, and by calling out to her correlate she obtains help. Sorrow is thereby turned to joy.
NOTES AND PARAPHRASES
Siu: At the outset, the man desires union. But confusion and indecision exist because he is separated from his associates. He calls for help, which is provided, thereby transforming distress into joy.
Wing: Your hesitation to fully unite with others and make a commitment to shared goals creates indecision in your life. Only by penetrating to the center will you resolve this problem. Locate the leader or central compelling force. If you ask for help now you will receive it.
Editor: The image here is one of indecisive confusion which can only be resolved by making a proper connection. This line often refers to your lack of confidence in making

proper choices related to the Work -- sometimes a crisis of faith in the Work itself is implied. To be born as a human being is a privilege, according to the Buddha's teaching, because it offers the rare opportunity of liberation through one's own decisive effort, through a "turning-about in the deepest seat of consciousness..."
W.Y. Evans-Wentz -- The Tibetan Book of the Dead
A. Good intentions can't replace effort -- your heart is in the right place, but you need to make some necessary connections to achieve your goal. Pull yourself together.
B. Confusion demands the re-establishment of equilibrium; making a connection leads to accord. Seek appropriate assistance.

周易第四十五卦九二爻详解
六二爻辞
六二。引吉，无咎。孚乃利用禴。
象曰：引吉无咎，中未变也。
白话文解释
六二：占得此爻，长时间吉利，没有灾难。占问祭祀，贞兆显示：春祭要用俘虏作人牲才好。
《象辞》说：“长时间吉利，没有灾难”，因为六二阴爻居于下卦中位，象人坚守正道，绝不改变。

北宋易学家邵雍解
吉：得此爻者，正当好运，贵人提举，营谋得利。做官的得人引荐，能升迁。

台湾国学大儒傅佩荣解
时运：中正之运，得人援引。
财运：合作有利，虔心酬神。
家宅：祖上积德；婚姻可订。
身体：勤练气功。

六二变卦

  六二爻动变得周易第47卦：泽水困。这个卦是异卦（下坎上兑）相叠。兑为阴为泽喻悦；坎为阳为水喻险。泽水困，陷入困境，才智难以施展，仍坚守正道，自得其乐，必可成事，摆脱困境。

九二爻的哲学含义

爻辞释义
弓卜指招引。孚：指诚信。檜：指春祭。
本爻辞的意思是：引退谦让会带来吉祥，没有害处；只要内心怀着虔诚，即使举行微薄的檜祭也能带来吉祥。
从卦象上看，六二为阴爻，阴爻居于柔位，且位于下卦中间，持中守正，具有柔顺中正之德。虽与九五君爻有应，但是并不主动上行取宠，一心等待九五的招引。
《象》中这样分析本爻：“引吉无咎”，中未变也。这里指出：“引退谦让会带来吉祥，没有灾难”，这是因为该爻位置居中而适当，当会聚的时候，它既不偏不激也不过于保守，虔诚地遵循中庸之道始终不曾改变，因而能够谦让而逢凶化吉。
占得此爻者，要知道这样的道理：为人处世，要以诚信为根本，而不在于表白什么或如何表白，就像祭祀一样，不在于祭品多少，关键在于祭祀者的心里是否虔诚。
六二：引吉，无咎。孚乃利用禴。
象曰：引吉无咎，中未变也。
经文意思是：（六二）得到上司（九五）的牵引，吉祥，没有灾难。因为有诚信，所牵引，吉祥，没有灾难。因为有诚信，所以用轻薄的祭品便可以达到效果。
象辞意思是得到上司的牵引吉祥，是因为六二居中守正没有改变。

六二：引吉，无咎。孚乃利用禴。
《象传》曰：引吉，无咎，中未变也。
二居下卦之中，上应于五，知《萃》之当归于五也。二与初、三为同体，初之“乱”，三之“嗟”，是失所《萃》也，二能引之，同《萃》于五，故曰“引吉，无咎”。上互《巽》，《巽》为绳，下互《艮》，《艮》为手，有引之象。“禴”，夏祭名，六二为《离》爻，《离》南方，为夏，故“利用禴”。二动体《困》，《困》二曰“利用享祀”，《萃》反为《升》，《升》二亦曰“利用禴”，以二得中，故其象同也。《彖》称假庙用牲，二为助祭，助祭当献方物，《坤》为吝啬，故薄，然输诚来《萃》，虽薄亦孚，孚，固不在多仪也。
【占】　问时运：运得正中，吉。
○　问功名：可望汲引而进。
○　问营商：“引”，牵引也，想是合众生意，必可获吉，但须答愿酬神。
○　问战征：古者出师必祭，于内曰类，于野曰冯是也，盖祭神以誓师也。吉。
○　问婚姻：二应于五，是二五订婚也，故曰“引吉”。
○　问疾病：仙人辟谷之法，曰引导，为引运其元气，使之充实无亏，即可却疾。
○　问六甲：生女。
【例】　友人某来，请占气运，筮得《萃》之《困》。
断曰：此卦地上有泽，可以蓄水，即可聚财，故卦曰《萃》。今占得二爻，爻辞曰“引吉”，知足下所谋之事，必待有人引而伸之，乃可获吉。二与五应，能为足下指引者，必属于五。惜其中有三四两爻间隔，宜备礼祈祷，以乞神祐，使三四不能阻碍，则所谋得遂，自然吉而无咎也。

Line-2
Legge: The second line, magnetic, shows its subject led forward by her correlate. There will be good fortune, and freedom from error. There is entire sincerity, and in that case even the small offerings of the vernal sacrifice are acceptable.
Wilhelm/Baynes: Letting oneself be drawn brings good fortune and remains blameless. If one is sincere, it furthers one to bring even a small offering.
Blofeld: Being drawn into something brings good fortune and no error is involved. Be confident and win advantage from making a sacrifice.
Liu: If you are introduced to something -- good fortune. No blame. If you are sincere, even a simple offering will be blessed.
Ritsema/Karcher: Protracting significant, without fault. Conforming, thereupon Harvesting availing-of-dedicating.
Shaughnessy: Extended auspiciousness; there is no trouble. Returning then beneficial to use the spring sacrifice.
Cleary (1): Drawing in brings good fortune; no blame. If one is sincere, it is beneficial to perform the spring ceremony.
Cleary (2): Drawing out is good and blameless. If trusted, it is beneficial to perform a ceremony.
Wu: Good fortune is introduced. There will be no error. With sincerity, he has the privilege of making offerings in the summer.

COMMENTARY
Confucius/Legge: The virtue proper to her central place has not undergone any change.
Wilhelm/Baynes: The middle is still unchanged. Blofeld: The constant nature of this line, which is central. Ritsema/Karcher: Centering, not-yet transforming indeed.
Cleary (2): Balance has not changed. Wu: His central position has not changed.
Legge: Line two is in her proper place, and responds to the dynamic ruler in five, who encourages and helps her advance. She possesses the sincerity proper to her central position, and though able to offer only the sacrifice of spring, which is small compared to the summer and autumn sacrifices, it will be appreciated.
NOTES AND PARAPHRASES
Siu: Secret forces are bringing compatible spirits together. If the man permits himself to be led by this ineffable attraction, good fortune will come his way. When deep friendships exist, formalities and elaborate preparations are not necessary.
Wing: You may feel mysteriously drawn to certain people or endeavors, although this may not be what you had planned for yourself. Give in to this impulse. Larger and invisible forces are at work here, and good fortune will come by submitting to them.
Anthony: We must not allow pride, pity or other emotions to cause us to structure how things are to work out ... We need not strive, but let ourself be drawn.
Editor: To be led forward by one's correlate, in this case the fifth line ruler, is to be guided by the Self. Cirlot, in his Dictionary of Symbols, says: "To sacrifice what is esteemed is to sacrifice oneself, and the spiritual energy thereby acquired is proportional to the importance of what is lost. All forms of suffering can be sacrificial, if fully and wholeheartedly sought and accepted." The line is an image of sacrificing one's ego interests to follow a superior guiding force. Fear of self-sacrifice lurks deep in every ego, and this fear is often only the precariously controlled demand of the unconscious forces to burst out in full strength. No one who strives for selfhood (individuation) is spared this dangerous
passage, for that which is feared also belongs to the wholeness of the self -- the sub- human, or supra-human, world of psychic "dominants" from which the ego originally emancipated itself with enormous effort, and then only partially, for the sake of a more or less illusory freedom. This liberation is certainly a very necessary and very heroic undertaking, but it represents nothing final: it is merely the creation of a subject, who, in order to find fulfillment, has still to be confronted by an object.
Jung -- Commentary in the Tibetan Book of the Dead
A. Sacrifice your autonomy for the good of the whole.
B. Sacrifice to make a connection.

周易第四十五卦九三爻详解详解
六三爻辞
六三。萃如，嗟如，无攸利。往无咎，小吝。
象曰：往无咎，上巽也。
白话文解释
六三：忧愁嗟叹。占得此爻，无所利。出行则无灾难，但有小小的麻烦。
《象辞》说：出行无灾难，因为六三阴爻居于九四阳爻之下，像臣下顺从君上，行为谨慎。

北宋易学家邵雍解
凶：得此爻者，家里不安，六亲有损，老者多凶。做官的在位不得安宁，出外则艰辛。

台湾国学大儒傅佩荣解
时运：运途平凡，须防小人。
财运：转运他处，可以无咎。
家宅：迁居为宜；怨偶之叹。
身体：胸部不适，注意排泄。

六三变卦

  六三爻动变得周易第31卦：泽山咸。这个卦是异卦（下艮上兑）相叠。艮为山；泽为水。兑柔在上，艮刚在下，水向下渗，柔上而刚下，交相感应。感则成。

九三爻的哲学含义

本爻辞的意思是：由于会聚而生叹息，没有什么益处。但是有所行动也没有灾祸，只是有一点小麻烦。
从卦象上看，六三阴爻居柔位，不中不正，上与上六相敌，下与六二逆比，孤立无援。然而六三与九四、九五仍存在着亲比关系，如果能谦逊地顺从于他们，也能一起共事，不会有什么灾祸。
《象》中这样分析本爻：“往无咎”，上巽也。这里指出：“有所行动也没有灾祸”，这是因为遇到居于上位的阳刚气十足者，居于下方的阴柔一方总能表现出谦逊而顺从，从而免去了可能出现的灾祸。
占得此爻者，有些自我中心或自恋的倾向，即使参加朋友的聚会，也难以合群，找不到志同道合的好友。如果想要与有能力的合作共事，对待人家就该谦逊、真诚，这样因为性格或其他原因可能会有些小麻烦，但是并没有大的灾祸。
占得此爻者，去参加聚会，没有灾祸，只是有些小小的不愉快、不顺利，或宴会的档次显得吝啬小气，令你不满而已。
六三：萃如，嗟如，无攸利。注无咎，小吝。
象曰：往无咎，上巽也。
经文意思是：聚集而哀叹，没有好处。前往没有灾难，但会有小的忧吝。
象辞意思是：前往没有灾难，是因为上面是柔顺的巽卦

六三：萃如嗟如，无攸利。往无咎，小吝。
《象传》曰：往无咎，上《巽》也。
三处《坤》之上，《坤》为众，得《萃》之象。盖《萃》必众心欢悦，其《萃》乃为可用，三以阴居阳，不能统率《坤》众。《萃》者以利而《萃》，《萃》而无利，则《萃》者嗟矣，故曰“萃如嗟如”。卦以五爻为《萃》之宗主，即《彖》所称“利见”之“大人”也，往而归之，有攸利焉。“小吝”者，三无御《萃》之才，致腾众口，为可鄙耳。《传》曰“上巽也”，《萃》上互《巽》，《巽》五曰“无不利”，谓往而可得《巽》之利也。
【占】　问时运：运途平平，无可获利也。
○　问功名：功名不利，反被人鄙。
○　问营商：货物虽多，不售可嗟，何所获利？惟转运他处，可得无咎。
○　问战征：有兵而不得其用，反致怨嗟，在主将无御众之才也。
○　问婚姻：未免兴怨偶之嗟。
○　问家宅：同居不睦，致多口舌，往迁可以无咎。
○　问疾病：胸膈积滞作痛，致声声叫苦，以两便不利所致，利则可以无咎。
○　问讼事：不利。
○　问六甲：生女。
【例】　友人来，请占气运，筮得《萃》之《咸》。
断曰：卦体上悦下顺，众人归附，占象得此，可为佳矣。今占得第三爻，三爻以阴居阳，自无御众之才，无以利众，以致众怨，故曰“萃如嗟如，无攸利”。知足下身任副局长，不得众心，爻辞之言，若适为足下发也。足下当令其往附于局长，斯众得其利，而可无咎矣。《象》曰“上巽”，巽顺也，在足下运途亦顺矣。

Line-3
Legge: The third line, magnetic, shows it subject striving after union and seeming to sigh, yet nowhere finding any advantage. If she go forward, she will not err, though there may be some small cause for regret.
Wilhelm/Baynes: Gathering together amid sighs. Nothing that would further. Going is without blame. Slight humiliation.
Blofeld: A mournful gathering it would seem. There is no objective which would be favorable; yet to advance would involve no error, only slight regret. [Obviously we had better not advance now, unless our reasons for doing so are so important that we are willing to suffer a certain amount of regret.]
Liu: Gathering with deep sighs. No benefit for an undertaking. Go with no blame. Slight humiliation.
Ritsema/Karcher: Clustering thus, lamenting thus. Without direction: Harvesting. Going without fault. The small abashed. [Without direction: Harvesting, WU YU
Li: no plan or direction is advantageous; in order to take advantage of the situation, do not impose a direction on events.]
Shaughnessy: Finished-like, sighing-like; there is no place beneficial; in going there is no trouble; small distress.
Cleary (1): Gathering, lamenting; no benefit. If one goes, there is no fault, but a little shame.
Wu: He wishes to be with others, but feels sorry that he cannot be. There is no advantage on insisting on going. If he goes ahead, there will be no serious setback, but little embarrassment.
COMMENTARY
Confucius/Legge: In the subject of the top line there is humility and condescension.
Wilhelm/Baynes: The Gentle is above. Blofeld: Advancing entails no error for what lies beyond is gentle. Ritsema/Karcher: Ground above indeed. Cleary (2): The one above is willing. Wu: The one above is likely to grant entry.
Legge: Line three is magnetic in a dynamic place and advanced past the center. The topmost line is not a proper correlate. Line three is possessed by the desire for union, and though lines two and four decline to associate with her, she presses on to line six, which is also desirous of union. That common desire brings them together despite the fact that they are both magnetic lines. It is therefore with difficulty that three accomplishes her object.

NOTES AND PARAPHRASES
Siu: The man attempts to join with others. But the enveloping circle excludes him. He should resolutely seek to ally himself with a man near the center of the group, who will bring him in. Some humiliation may occur at first, but this is not a mistake.
Wing: A desire for unity is thwarted. The group is closed and you will feel humiliated if you continue in your attempts to penetrate it. If it is terribly important to you, you can achieve your aim by aligning yourself with an influential member of the group.
Editor: Wilhelm's Confucian commentary portrays "The Gentle" lying above -- which implies that magnetic or receptive forces sympathize with the difficult situation here symbolized. The image suggests the frustration of being unable to make any progress in forging a connection, solving a problem, or effecting a union. It can also depict a less than ideal situation which can only be tolerated for now. Everything good is costly, and the development of personality is one of the most costly of all things. It is a matter of saying yea to oneself, of taking oneself as the most serious of tasks, of being conscious of everything one does, and keeping it
constantly before one's eyes in all its dubious aspects -- truly a task that taxes us to the utmost.
Jung -- The Secret of the Golden Flower
A. Work to make a connection.
B. You have missed the point, but don't feel badly about it -- keep trying.
C. “In order to take advantage of the situation, do not impose a direction on events."

周易第四十五卦九四爻详解详解
九四爻辞
九四。大吉，无咎。
象曰：大吉无咎，位不当也。
白话文解释
九四：大吉大利，没有灾难。
《象辞》说：贞兆本来是大吉大利，但结果仅仅是没有灾难，因为九四阳爻而居阴位，像人才小德薄而居高位，论其官运则谓亨通，论其居官则求无灾祸而已。

北宋易学家邵雍解
平：得此爻者，不从正道者，会有凶祸，惟大德君子，可改过得福。做官的须防他人猜忌，宜弃高就低，急流勇退为吉。

台湾国学大儒傅佩荣解
时运：虽然大顺，德不称位。
财运：大利当前，收敛为善。
家宅：兴旺平安；门第有差。
身体：外强中干。

九四变卦

  九四爻动变得周易第8卦：水地比。这个卦是异卦（下坤上坎）相叠，坤为地，坎为水。水附大地，地纳河海，相互依赖，亲密无间。此卦与师卦完全相反，互为综卦。它阐述的是相亲相辅，宽宏无私，精诚团结的道理。

九四爻的哲学含义

萃卦第四爻，爻辞：九四：大吉，无咎。爻辞释义
本爻辞的意思是：只有在大吉大利的情况下，才能够没有灾害。
从卦象上看，九四下临坤卦，坤为众，众人聚合支持九四，所以说“大吉”。九四属于阳爻居阴位，不中不正，即使广泛受到爱戴，也难以有大作为，只能做到“无咎”。
《象》中这样解释本爻：“大吉无咎”，位不当也。这里指出：“只有在大吉大利的情况下，才能够没有灾害”，这是因为所处位置不适当，随时有可能受到伤害，只有在大吉大利的时候才可以避免受害。
占得此爻者，可能在单位中属于领导的得力助手，类似于近君大臣一样，由于会处理人际关系，深得下属的支持。但是要注意，领导并不想看到这种场面，所以只有在大吉大利的情况下，你才可能没有麻烦。若是在平常的情况下，就会被领导或上级挑毛病、找麻烦了。
占得此爻者，朋友很多，交友很广泛，但是也要注意一个问题，他们中有的人可能会给你带来麻烦。但是只要你坚持正确的立场，不做错事，就不会有什么危险。
九四：大吉，无咎。象曰：大吉无咎，位不当也。
经文意思是（占卜）大吉大利，（才能）没有灾难。
象辞意思是：占卜大吉大利才能没有灾难，是因为九四阳爻居阴位的缘故。
九四是一位清官，他为初六的穷苦百姓做主，替他们伸张正义，并且又有六三与他阴阳相合，所以他非常吉祥。但这种吉祥不是获得多少利益，只是没有灾难而已。为什么呢？因为九四刚爻居于偶位，为不得位。也就是说身为臣子，但性格耿直，对皇上的错误与缺点毫不留情。
尽管他这样做是为皇上好，但这样做毕竟不会使皇上对他太满意。

九四：大吉，无咎。
《象传》曰：大吉，无咎，位不当也。
四出《坤》入《兑》，当内外卦之交，为多惧之地，初应之，三比之，开馆招宾，礼贤下士，如汉之王莽曹操，臣而得众，凶莫大焉。爻曰“大吉，无咎”，必其克尽“大吉”之道，乃得“无咎”；必其能立“无咎”之地，乃得“大吉”。若文王三分有二以服事殷，能有其萃，而不自以为萃，必率其萃而归之于君，斯可谓大吉而无咎矣。《象传》于“大吉，无咎”，而犹以“位不当”释之，其旨严矣！
【占】　问时运：气运大好，无往不吉，但于地位不当，宜慎。
○　问功名：大吉，但恐德不称位。
○　问营商：得财得利大吉；宜作退一步想，方能有始有终。
○　问战征：战胜攻克，大吉大利；防功高震主，谤毁随之。
○　问婚姻：四与初为正应，即为正配，吉；但门第恐不甚相当也。
○　问家宅：此宅人口兴旺，家室平安，大吉；但地位少嫌卑下。
○　问疾病：是外强中干之症，目下可保无咎。
○　问六甲：生女。
【例】　某家支配人，请占气运，筮得《萃》之《比》。
断曰：凡占卦取爻辞，亦当兼取爻象，往往有爻辞则吉，而爻象则凶者，亦有爻象则凶，而爻辞则吉者。今此爻之辞曰“大吉，无咎”，《象传》曰“位不当”，未免于吉中有凶。足下占气运得此爻，在足下身任支配，凡主家之权利，皆归足下担负，一时趋附权利者，不必归向于主家，必皆归向于足下，此亦势之所必然也。于是足下之名大震，足下之运大盛，安得不谓之“大吉”哉！其实此等权利，皆主家所有，非足下所可自有也，《象传》以“位不当”戒之，足下最宜凛凛焉。

Line-4
Legge: The fourth line, dynamic, shows its subject in such a state that, if he is greatly fortunate, he will receive no blame.
Wilhelm/Baynes: Great good fortune. No blame. [This describes a man who gathers people around him in the name of his ruler. Since he is not striving for any special advantages for himself but is working unselfishly to bring about general unity, his work is crowned with success, and everything becomes as it should be.]
Blofeld: Great good fortune and no error!
Liu: Great good fortune. No blame. (But the position is not correct.) [Incorrect behavior breeds trouble.]

Ritsema/Karcher: The great significant, without fault.
Shaughnessy: Great auspiciousness; there is no trouble.
Cleary (1): Great fortune, no fault.
Cleary (2): If there is great good fortune, then there is no blame.
Wu: Great auspiciousness. No error.
COMMENTARY
Confucius/Legge: His position is not the proper one to him. Wilhelm/Baynes: For the place demands nothing. [Footnote by C.F. Baynes: "The Chinese text reads literally, ‘The place is not correct.’ Wilhelm's translation follows suggestions of the Chinese commentators."] Blofeld: Because the line, though a firm one, is not in the ruling position. Ritsema/Karcher: Situation not appropriate indeed. Cleary (2): There is no blame only if there is great good fortune, because one is out of place. Wu: He is out of place.
Legge: Line four has his correlate in line one, and he is next to the ruler in line five. We may expect a good auspice for him. Because he is dynamic in a magnetic place caution is intimated.
NOTES AND PARAPHRASES
Siu: The man rallies the people to the country's service. This brings good fortune to himself, though he does not actively seek it.
Wing: In this position you gather with others to serve a larger goal. Such sacrifice will meet with personal success.
Anthony: Sometimes in striving for unity, we find it necessary to go alone, with our acts being misunderstood. However, because we work unselfishly to bring about general unity, our work is ultimately successful.
Editor: Note that this line (minus the Confucian commentary) is unambiguously favorable. Line four and the ruler above him are the only yang lines in the hexagram, and since the idea of the figure is the focusing of disparate forces for union, we can think of these parallel lines as the hexagram's "lenses," or focal points. Although dynamic in a magnetic place, if line four abides correctly all will be fortunate. This suggests a kind of passive virtue which attracts devotion, inspires emulation or draws higher energy into the situation without acting itself. A proper ego/Self relationship may be inferred from this. Liu, who usually does not translate the Confucian commentary, here includes it in parenthesis. In contrast to the other translators, his personal commentary is negative. Cleary’s Confucian commentary rationalizes the seeming anomaly.

I have come to know myself, and I have collected myself from everywhere, and I have not sown children to the Archon but have uprooted his roots and have collected the dispersed members, and I know thee who thou art: for I am of those from above.
Epiphanius -- Panarion Haeresium 26. 13
A. You're sitting pretty: don't push your luck.
B. “Handsome is as handsome does."

周易第四十五卦九五爻详解详解
九五爻辞
九五。萃有位，无咎。匪孚，元永贞，悔亡。
象曰：萃有位，志未光也。
白话文解释
九五：瘁心力于其职守，没有灾祸。不轻易责罚别人，卜问长期的吉凶，贞兆显示：没有大的悔恨。
《象辞》说：瘁心力于其职守，结果仅仅是没有灾祸，因为才具驽下，不能有所建树。

北宋易学家邵雍解
平：得此爻者，人情不合，营谋有阻。做官的不得人心，其志未光。

台湾国学大儒傅佩荣解
时运：有位有权，更应修德。
财运：虽有利润，须守其正。
家宅：聚族而居；可称贵婿。
身体：心神不宁，最好静养。

九五变卦

  九五爻动变得周易第16卦：雷地豫。这个卦是异卦（下坤上震）相叠，坤为地，为顺；震为雷，为动。雷依时出，预示大地回春。因顺而动，和乐之源。此卦与谦卦互为综卦，交互作用。

九五爻的哲学含义

萃卦第五爻，爻辞：九五：萃有位，无咎，匪孚；元永贞；悔亡。爻辞释义
匪孚：指缺乏诚信。
本爻辞的意思是：当大家聚合在一起时，坐在尊贵的位置上，没有灾难，但缺少诚信。如果能坚定不移地坚守正义，倡导纯正的风尚，就可以避免因做错事而后悔。
从卦象上看，九五居中守正，但是与九四相比，九四居于下位而聚众于自己的身边，属于越权聚民，这样使得九五在百姓之间显得诚信不足，并不能使百姓心悦诚服来归顺。
《象》中这样解释道：“萃有位”，志未光也。这里指出：“当大家聚合在一起时，坐在尊贵的位置上，没有灾难”，并不能表明大会天下、四海归心的志
向得到了发扬光大，还需要修持德行，树立威望，使大众心悦诚服。
占得此爻者，要注意自己身边的人，可能是因为他们的不良影响，使得你在下属或他人中的形象受损。你要注意一下，在聚会的时候要按照职务高低来安排位置，对有些行为不正的人，就要约束他们，要他们开始就懂得规矩，不抢你的风头，这样以后才不会发生后悔的事。你还要注意树立自己的良好形象。
占得此爻者，因为你的位置而吸引了异性，本可以让其前来与你相会，但是经过思考还是放弃了，从长远来看，你这样做是正确的。
九五：萃有位，无咎。匪孚，元永贞，悔亡。
象曰：萃有位，志朱光也。
经文意思是：因聚集而获得地位，没有灾难。得不到信任，开始恒守正道，没有悔恨。
象辞意思是：因聚集而获得地位，是其志向还没有发扬光大。
九五身为一国之君，
自然想聚集天下人。可是由于他登位不久，所以还没有普遍得到民众的信任。
但只要他一直坚守正道，
就不会有悔恨的事情发生。
从卦象上分析，初六、六三爻与九四相聚，九四与九五又同性相斥，所以只有六二与九五相聚，这样九五的君王便显得有些势孤。以守持正固，才能感化天下，使悔恨消除。

九五：萃有位，无咎。匪孚，元永贞，悔亡。
《象传》曰：萃有位，志未光也。
五居尊位，为《萃》之主，故曰“萃有位”；居其位以御其众，故“无咎”。然亿兆之归往在有位，亦不仅在有位也，要必有足以服众者，而众乃中心诚服矣。是《萃》以位，实《萃》以德，以德服人，此之谓“孚”，若徒曰“萃有位”而已，是以权位胁取，非心服也，孚何有焉？“非孚”而《萃》，后且有悔。“元永贞”者，《乾》《坤》之德也，“元”者，《乾》之“长人”，“永贞”者，《坤》之载物，既具此德，则德位兼备，群黎百姓，罔不相应，悔自亡矣。《象传》曰“志未光”，为徒有其位言之耳。按：《比》《彖》亦曰“元永贞”，《比》以一阳统众阴，故“元永贞”言于卦；《萃》虽有二阳而统众阴者，以五为主，故“元永贞”言于五。义各有当也。
【占】　问时运：得位得权，运当全盛，自可无咎。
○　问营商：财则聚矣，信尚未也，能守其正，业自可久。
○　问功名：位则高矣，望则隆矣，更宜修德履正。
○　问战征：三军既集，大业可成，更宜推诚相与，可保永终。
○　问婚姻：位尊金多，可称贵婿。
○　问家宅：此宅地位，山环水聚，聚族而居，吉。
○　问疾病：心神不定，宜静养。
○　问讼事：以讼者爵位隆，声势盛，虽枉得直。
○　问六甲：生女。
○　问失物：久后可得，无咎。
【例】　一日友人来，请占气运，筮得《萃》之《豫》。
断曰：五爻为《萃》之主，既有其位，又有其众，运无咎也。足下占气运，得此爻象，知足下非卑下之俦，有位有财，非一乡之望，即一家之主也。特一时信义未孚，在众人或怀疑虑，当履道守正，久而不失，斯言寡尤，行寡悔，而万事亨通矣。

Line-5
Legge: The fifth line, dynamic, shows the union of all under its subject in the place of dignity. There will be no error. If any have no confidence in him, let him see to it that his virtue is great, long-continued, and firmly correct, and all occasion for repentance will disappear.
Wilhelm/Baynes: If in gathering together one has position, this brings no blame. If there are some who are not yet sincerely in the work, sublime and enduring perseverance is needed. Then remorse disappears.
Blofeld: On account of his high position, he gathers people together -- no error! Yet he cannot secure the confidence of the people; therefore he should exalt his virtue and prolong his persistence so that he need no longer feel regret. [All this is said of a minister; applied to ourselves, it suggests that we need people's confidence now and should strive hard to deserve it.]
Liu: If one has position, people will gather. No blame. If he does not have the trust of all, he should perpetuate his magnanimity. Remorse will vanish.
Ritsema/Karcher: Clustering: possessing the situation. Without fault: in-no-way conforming. Spring, perpetual Trial. Repenting extinguished.
Shaughnessy: In finishing there is position; there is no trouble. It is not a return; prime permanent determination; regret is gone.
Cleary (1): Gathering, there is a state without fault. Not taking oneself seriously, if one is basically always correct, regret will disappear. [If one knows how to fill the belly and also empty the mind, practices non-doing and incubates the spiritual embryo, ever correct and undivided, using the natural true fire to melt away the residual mundanity of acquired conditioning, such a one is called a true human without taint – how could regret not vanish? This is gathering in the sense of incubating the spiritual embryo.]
Cleary (2): Gathering around the position, there is no blame. If those who are not loyal remain ever-faithful to their original commitment, regret vanishes. [If one just relies on one’s position and expects others to gather around, one’s aspiration is not yet glorious.]

Wu: He is in place in Congregation and in no error. But lacking the full confidence of his people, he should forever remain persevering to dispel regret. [We may consider this [line] as an amendment to the judgment of the hexagram. An important ingredient of the congregation is moral authority. In its absence or lacking of it, the grandiose show is merely a fanfare. It makes no lasting impression on the people.]
COMMENTARY
Confucius/Legge: Although there is union in the place of dignity, his mind and aim have not yet been brilliantly displayed. Wilhelm/Baynes: If in gathering together one has only position, the will does not yet shine forth sufficiently. Blofeld: It is only on account of his high position that he is able to assemble the people; his will is not strong enough to achieve remarkable results from this. Ritsema/Karcher: Purpose not-yet shining indeed.
Cleary (2): One’s aspiration is not yet glorious. Wu: His aspirations are not enlightening.
Legge: Line five is dynamic, central, and in his correct position. Through him there may be expected the full realization of the idea of the hexagram, though the fact that "his mind and aim have not yet been brilliantly displayed" indicates that some may even still not have confidence in him.
NOTES AND PARAPHRASES
Siu: Although the people unite under the man's leadership, certain difficulties remain. His aims have not been clearly explained, and his thinking is beyond the comprehension of all. Some followers stay with him because of his influential position. If he remains steadfast in his virtues so far as practically possible, he will eventually dissipate these uncertainties.
Wing: The person in this position has a great deal of power and influence within the group. Many attach themselves to him because of this. He must further prove his virtues and qualities of leadership in order to gain the true confidence of the group. In doing so he can accomplish his aims.
Editor: Psychologically interpreted, the image depicts forces (unconscious complexes) assembling for integration. Conditions are less than optimum for complete transformation however, and a concentration of will and intent is required. The outcome may be dubious: if this is the only changing line, the new hexagram created is Enthusiasm, with a corresponding line portraying a chronic ailment. The ego’s concentration on the task at hand is not as strong as it could be. Sometimes (rarely perhaps) the line can depict a coerced concentration of energy needful to complete a specific task. It goes without saying that compulsory integrations seldom endure, yet when mandated by the Self, such expedience may be necessary. In its most negative sense, this can portray a "hostile takeover." Separation into apparently dissimilar things, such as heaven, the elements, man, etc., was necessary only for the work of generation. Everything separated must

be united again in the production of the [philosopher's] stone, so that the original state of unity shall be restored. But, says Dorn [an alchemist], "Thou wilt never make from others the One which thou seekest, except first there be made one thing of thyself."
Jung -- Aion
A. You have gathered your forces, yet haven't gained full mastery over them. Unswerving devotion to the Work and refusal to yield to temptation should eventually bring success.
B. You can force the issue, but don't expect it to last for long. (Nevertheless, this may be necessary in the present circumstances.)

周易第四十五卦上九爻详解详解
上六爻辞
上六。赍咨涕洟，无咎。
象曰：赍咨涕洟，未安上也。
白话文解释
上六：叹息流涕，忧心忡忡，但没有灾难。
《象辞》说：叹息流涕，忧心忡仲，因为上六之爻居于一卦的尽头，孤悬无据，像人虽居高位，但如履薄冰，惊恐度日。

北宋易学家邵雍解
凶：得此爻者，事多烦扰，不能安宁，或上下无情，长幼忧愁，名利成虚。

台湾国学大儒傅佩荣解
时运：年老运退，待人援手。
财运：无利可图，幸有救援。
家宅：家室不安；生离死别。
身体：悲恸致病，放宽心思。

上六变卦

上六爻动变得周易第12卦：天地否。这个卦是异卦（下坤上乾）相叠，其结构同泰卦相反，系阳气上升，阴气下降，天地不交，万物不通。它们彼此为“综卦”，表明泰极而否，否极泰来，互为因果。

上九爻的哲学含义

萃卦第六爻，爻辞：上六：赍咨涕洟，无咎。爻辞释义
赍咨:为咨嗟，指悲伤叹息。涕痍：为眼泪鼻涕并流。
本爻辞的意思是：悲伤叹息而又痛哭流涕，没有灾难。
从卦象上看，上六下无正应，孤立无援。下乘九五，不安又不顺，眼见大家聚合而自己孤单，所以叹息痛哭。
《象》中这样分析本爻：“赍咨涕痍”，未安上也。这里指出：“悲伤叹息而又痛哭流涕”，是指上六明白自身处境的艰难，自己也不想安居上位，只是有心相聚而无法如愿，所以可以“无咎”。
占得此爻者，可能因为各种客观原因，不能和同事们一起聚会，一起正常交往，而且看上去你的地位凌驾于领导或上级之上，所以孤立无援，觉是孤单而伤心。比如你被上级选来监督本部门的领导和同事，那么你就会陷入与此爻同样的境地。你伤心的表现，使别人意识到这并非是你的本意，所以不会与你作对，你也不会有什么灾祸。
占得此爻者，感情上可能出现波折。你心爱的人误解你而离开你时，一开始她会因此叹息、哭泣。到后来她会明白造成这种结局不完全是你的责任，她的情绪会日渐稳定。你若想挽回，还是有希望的。
上六：赍咨涕洟，无咎。
象曰：赍咨涕洟，未安上也。
经文意思是：哀叹痛哭，没有灾难。
象辞意思是：哀衣叹痛哭，是不安于上位的缘故。
这位上六与九五联系起来，就相当于大清国的孝庄皇后了。孝庄太皇太后身为妇人，自知自己与康熙两人的势力无法与朝中的四大辅臣抗衡了。所以她也忧心忡忡，这种忧虑是担心康熙的人身安全与大清国的命运。
从卦象上看，上六爻为兑卦的最上爻，表现的正是泽中之水，泽水已髙过地面，必然要溢出。所以有“涕渎”的形象。并且上六除了与九五相合外，再没有相应与相合之爻，所以处境孤单，势力弱小，难免被排挤出局。所以上六爻的爻辞较为伤悲。但是却没有灾难。

上六：赍咨涕洟，无咎。
《象传》曰：赍咨涕洟，未安上也。
“赍咨”，嗟叹之辞。目出曰涕，鼻出曰洟，“赍咨涕洟”，悲泣之状也。上爻阴柔不中，居《萃》之极，三与上为敌应，敌应则无《萃》，孤立于上而安得安乎？知其不安，则忧之深，虑之甚，极之“赍咨涕洟”，悲愁百结，人亦当谅其哀怨而来《萃》也，故得“无咎”。皖江陈氏以“咨”为资财，“赍”为持，谓财聚民散，是有其财而不能有其众，则坐拥厚资，适以自危，如鹿台巨桥，卒供兴王之恩赏，此诚当痛哭流涕者也。其说亦亲切。
【占】　问时运：人必年老运退，极至穷极悲苦，为可悯也。然必有怜而救援者，得以无咎。
○　问营商：孤客无伴，途穷日暮，大可悲虑，幸而得救，无咎。
○　问功名：时衰运极，难望成名。
○　问战征：有军众叛离，主将孤立之象。
○　问婚姻：有生离死别之悲。
○　问家宅：仳离啜泣，家室不安。
○　问疾病：病自悲泣过甚而来，宜宽怀调养。
○　问六甲：生女。
【例】　明治二十一年六月，余为谋设摄绵土制造厂，游寓爱知热田，偶过热田神宫，得晤神职某氏，相与讲《易》。时际旱魃，乡农数百，赛社祈雨，余语神职某曰：乡人诚求，神其谆谆然命之乎？神职曰：神何言哉！余曰：神固不言，有足以通神之言者，其惟《易》乎？曷不筮之？筮得《萃》之《否》。
断曰：此卦上卦之泽，为受水之地，泽出地上，有泽满水溢之象。爻辞曰“赍咨”，在人为悲怨之情，在天为震怒之声，即迅雷也；曰“涕洟”，在人为悲泣之状，在天为滂沱之泽，即大雨也。当此迅雷大雨，洪水暴作，人民罹灾，神亦为之不安，故《象》曰“未安上也”。计其时日，自初至上为六日，当必有验。
时七月十六日也，闻者多未之信。届期天日晴朗，大宫司角田氏谓余曰：大雨之期，占在今日，恐不验也。余曰：余惟就占论占，验不验非余所知，然向来所占，未有不验也。至午后，云涌风起，迄三时，雷公电母，风伯雨师，数驾齐来，顷刻之间，沟浍充盈，平地皆水，于是官司等，惊骇感服，过余称谢。翌年伊藤议长佐野顾问赛热田神宫，向官司诸人询问余占雨神验，官司即以断辞上申。两公大感神德之灵应，详询热田神社始祀之由，后宫内省发给祠币十万元，社格列伊势大庙之次。

Line-6
Legge: The sixth line, magnetic, shows its subject sighing and weeping; but there will be no error.
Wilhelm/Baynes: Lamenting and sighing, floods of tears. No blame.
Blofeld: Sighs and lamentations, but no error. [We shall be afflicted by distress, but through no fault of our own.]
Liu: Lamentation and deep sighing, with tears from the eyes and dribbling from the nose. No blame.
Ritsema/Karcher: Paying-tribute: sighs, tears, snot. The above not-yet quiet indeed.
Shaughnessy: Snuffling tears and snivel; there is no trouble.
Cleary (1): Sighing and weeping. No blame.
Wu: He is weeping and sniffling. No error.
COMMENTARY
Confucius/Legge: She sighs and weeps. She does not yet rest in her topmost position.
Wilhelm/Baynes: He is not tranquil at the top. Blofeld: For this top line presages distress. Ritsema/Karcher: The above not-yet quiet indeed. Cleary (2): [This is because of] not being comfortable at the top. Wu: He is uneasy to be in the top position.
Legge: Line six is magnetic and at the extremity of the figure, yet still anxious for union. But she has no proper correlate, and all below are united in line five. Although she mourns her isolation, her good nature will preserve her from error and blame. Resting in the topmost position of the upper trigram of Frivolity she might be expected to abandon the cause of Contraction, but she cannot bear to do it.

NOTES AND PARAPHRASES
Siu: The man does not remain inactive in his high position but seeks alliance with another, who misjudges him. He is saddened by the rebuff. But the unity will come eventually as a result of his determination.
Wing: Any approach toward union will meet with rejection. This will bring you frustration because your intentions are misunderstood. Turn your attention inward instead, in order to penetrate the meaning of this disharmony. An inner accord with your Self will strengthen your position, and unity may become possible after all.
Editor: The image suggests the tension of an incomplete synthesis, or a failure due to lack of capacity rather than wrong intent. Ritsema/Karcher translate "snot" as: "YI: mucous from the nose; snivel, whine." The line can sometimes just mean that the Work is often unpleasant and difficult, and sorrow is a natural and not blameworthy response to it. There is no light without shadow and no psychic wholeness without imperfection. To round itself out, life calls not for perfection but for completeness; and for this the "thorn in the flesh" is needed, the suffering of defects without which there is no progress and no ascent.
Jung -- Psychology and Alchemy
A. Although the synthesis is incomplete, your goodwill preserves you through the crisis.
B. "You can't win 'em all" -- no need to whine about it.
July 5, 2001, 4/25/05, 4/6/08