第 31 卦 · 泽山咸

咸卦原文
咸。亨，利贞。取女吉。

象曰：山上有泽，咸。君子以虚受人。

白话文解释
咸卦：通达，吉利的贞卜。娶女，吉利。
《象辞》说：本卦下卦为艮，艮为山，上卦为兑，兑为泽，山中有泽，山气水息，互相感应，是咸卦的卦象。君子观此卦象，取法于深邃的山谷，深广的大泽，从而虚怀若谷，以谦虚的态度，接受他人的教益。
《断易天机》解
咸卦兑上艮下，为兑宫三世卦。咸为感应，万物皆有感应，男女感应，夫妇康宁，感应之事，无有不亨。

北宋易学家邵雍解
两性交感，正道感应；物击则鸣，识时知机。
得此卦者，宜谦虚待人，则会吉祥如意，谋事可成。但勿为不正当感情而意乱情迷。

台湾国学大儒傅佩荣解
时运：谦虚待人，可保功名。
财运：转运贩卖，必可图利。
家宅：知其所止；两性合好。
身体：虚弱宜补。

传统解卦
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。
大象：少男在少女之下，彼此感应，象征新婚，两性交感。
运势：如意吉祥，但勿为不正当感情而意乱情迷。
事业：和为贵，和则万事兴，务以诚感人，以诚待人。广泛交往朋友，谦虚礼让。树立大志向，坚持主见，不可盲目随大流。不利时应安居待机，不可妄动强求。
经商：有利可图。但应以纯正之心，以诚待人，加强合作。市场若不景气，决不可妄动，不可强求，而应静待发展，虚心听取不同意见。
求名：志向应宏大，脚踏实地，虚心请教他人，使人悦而应，帮助、重用自己。切莫自我封闭，更不得冷漠孤僻，以广阔的胸怀发展自身。
婚恋：成功的可能性极大。双方很有感情，但动机务必纯正，婚姻方可幸福、永久。
决策：吉祥如意。人际关系好，善于交际。以真诚的态度，无私的心去处世，不会有不利的地方。与他人合作应坚持原则。办事不可优柔寡断。不顺利时，应停止行动，总结经验，以图发展。待人诚恳，但不可与玩弄口舌的小人交往，防止受骗。

第三十一卦的哲学含义

咸卦，本卦是异卦相叠，艮卦在下，兑卦在上。艮为山，为刚；兑为泽，为柔。兑柔在上，艮刚在下，就像山上的水向下渗透，滋养山上生长的万物，反过来山承载着泽。
《象》这样解释咸卦：山上有泽，咸；君子以虚受人。
《象》中指出：咸卦的卦象是艮（山）下兑（泽）上，为山上有泽之表象，即上方的水泽滋润下面的山体，下面的山体承托上方的水泽并吸收其水分的形象，因而象征感应；君子效法山水相连这一现象，以虚怀若谷的精神容纳感化他咸卦所要表达的是泽润山，山承泽，柔上而刚下，交相感应，像一对默契和谐的夫妻一样。所以历代文人多把咸卦解释为夫妻卦，认为咸卦是“恒明夫妇”之理。
咸卦由艮卦和兑卦相叠而成，艮代表少男，兑代表少女。从卦形上看，兑在上面，像温柔多情的少女在前面奔跑一般；艮为山在下，像壮实的小伙子在后面追赶着，一幅男亲女爱的相戏画面。咸卦所喻示的就是相互感应，属于中上卦。《象》中这样评断此卦：运去黄金失色，时来棒槌发芽，月令极好无差，且喜心宽意大。

31.泽山咸(䷞)-高岛易断
《上经》首《乾》《坤》，以天地为万化之原也；《下经》首《咸》《恒》，以夫妇为五伦之始也。天地不分不成两仪，男女不合不成生育，故《乾》《坤》以二老对，而《咸》则以二少交。《咸》之体，亦自《乾》《坤》来，《乾》三索于《坤》得《艮》，《艮》为少男；《坤》三索于《乾》得《兑》，《兑》为少女。男女相感，自其性情，而二少相合，男下于女，尤感之正也。有心为感，无心为《咸》，《咸》皆也。卦体以“山泽通气”，六爻皆应，《咸》和通畅，物我偕臧，此卦之所以名《咸》也。
咸：亨，利贞。取女吉。
▲　甲骨文咸
《咸》，亨通也。男女相合者七卦，《恒》是男女皆长，《既济》、《未济》中男中女，《渐》、《归妹》以少遇长，《损》虽男女皆少，而女下于男，皆未若《咸》之亨而正也。“娶女吉”者，婚礼自纳采以至亲迎，皆男下于女，六礼不备，贞女不行。《关雎》一篇所云，“窈窕淑女，君子好逑”，娶女之吉，于此可见。《诗·注》谓淑女有幽闲贞静之德，是即“利贞”之旨也。《咸》以《兑》泽《艮》山二气相感，感而遂通，然少男少女，情好 易通，得正则吉，失正则凶，故曰“利贞”。娶女之吉，惟其贞也。
《 彖传》曰：咸，感也。柔上而刚下，二气感应以相与。止而说，男下女，是以亨，利贞，取女吉也。天地感而万物化生，圣人感人心，而天下和平，观其所感，而天地万物之情可见矣。
▲　金文咸
此卦以《艮》之少男，下《兑》之少女，取象于夫妇之始，婚姻之道也。“柔上而刚下”者，柔者妇道，刚者夫道，谓刚柔二气，上下相感。“止而悦”，谓闺房之事，悦而不止，则悦未免流于淫，止而不悦，则止或至失其欢。《艮》以止之，复《兑》以悦之，斯感得其正，则倡随有辨，节宣有时，而有感遂通，故能亨。盖卦体以感为义，卦象以亨为善，卦位则以“男下女”为吉。夫“取”即娶也。《礼》云：“男子亲迎，男先于女，刚柔之义也。”知所谓“男下女”者，降男子之尊，以重亲迎之礼，固非钻隙逾墙者所可比也，故曰“利贞”。女下于男，夫妇之常道也，故卦取诸《恒》；男下于女，迎娶之始礼也，故卦取诸《咸》。咸者，感也，刚柔之用，以气相感，婚姻之道，以情相感，而少男少女，尤情之易感者也。以其情之易感也，而见其相悦，亦以其情之易悦也，而贵乎能止，盖即《艮》山之静，以制其《兑》泽之动也。《咸》利其贞，贞斯亨，亨斯吉矣。由是推之，闺房启王化之原，修齐括治平之要。天地以其《咸》感万物，而万物生焉，圣人以其《咸》感人心，而人心平焉，化生之功由此成，和平之福由此普。《艮》之止无形，《兑》之悦无言，无形无言，而感化神焉。君子观于此，而天地人物感应之妙，皆可识矣。
以此卦拟人事，卦体为《艮》男《兑》女，《彖》辞曰“娶女吉”，是人伦之始事也。《序卦传》曰，“有男女，然后有夫妇，有夫妇，然后有父子，有父子，然后有君臣，有君臣，然后有上下”，其道实自《乾》《坤》定位而来。《乾》老阳，《坤》老阴，《乾》变《艮》则为少阳，《坤》变《兑》则为少阴，阴阳之体一也，阴阳即男女。《艮》一阳二阴，《兑》二阳一阴，合其体而为一，象男女之交也。《艮》为求，有“好逑”之义，《兑》为妹，有《归妹》之象，是谓婚姻之始。《兑》为悦，《艮》为止，乐而不淫，妇道之所以重利贞也。六爻之辞，多取于人身，“拇”、“腓”、“股”皆属下体，“心”、“脢”、“辅”皆属上体，一俯一仰，一动一静，阴阳相济，刚柔相交，《咸》之卦德备矣。夫夫妇一小天地也，万物各有阴阳，即各有夫妇，万物之化生，人心之和平，胥是道也。此圣人所以为人伦之至，《咸》卦所以冠《下经》之首，观其象而可知矣。
以此卦拟国家，上卦为政府，有《兑》泽遍敷之象；下卦为人民，守《艮》止各安之义。九五阳刚之君，与上六相比，与六二相应，诸爻亦俱与九五相感应。故《咸》一卦，皆取象于“拇”、“腓”、“股”、“心”、“脢”、“辅”，譬如人之一身，四肢九窍，有痛痒相关，一气联络之义也。《象》曰“君子以虚受人”，此君子即指九五而言。虚者无我，无我则天下一家，万民一体，以一念感通夫万类，以一心包育夫群生，上下相通，君民合志，谓之“天地感而万物化生，圣人感人心，而天下和平，观其所感，而天地万物之情可见矣”。此即圣天子恭己南面，无为而治之体也。
通观全卦，有心为感，无心为《咸》。《咸》，皆也，为卦六爻皆应，咸和通达，物我皆臧，自然而然，元气浑合，此《兑》悦《艮》止卦之所以名《咸》也。《咸》主乎感，感则必动，而六爻则以静为吉，以动为凶。初爻居卦之下，曰“咸其拇”，拇者，拇足大指也，其感尚浅，其动亦微，故不系吉凶也。二曰“咸其腓”，腓为足肚，则进于拇矣。腓本不动，足动而腓随之，是动虽凶，而腓尚居于吉也。三曰“咸其股”，股处下体之上，三之象也，较拇与腓而尤进矣，志在随人”，所执亦贱，故曰“往吝”。四居三阳之中，为心之位也。凡有感触，皆从心发，得贞则吉，否则凶也。五为卦主，居《兑》之中，脢在心上，为背脊肉，是不动之处，感而不感，动而无动，故曰“无悔”。上六处全卦之上，“辅颊舌”在一身之上，其象取此，有感于心，发而为言，是口说也；然不能至诚相格，而徒以美言取悦，《咸》道薄矣。是以六爻之中，所感各有浅深，而悔吝吉凶，亦各随其象而著。惟君子能“以虚受人”，虚则心公，公则入而无拒，感而即通，其所翕受者宏矣。翕受之道，取诸《兑》，专直之义，取诸《艮》。健而能止，顺而能悦，悦以感阴，止以应阳，天地无心而成化，圣人无为而成功，如斯而已矣。
《大象》曰：山上有泽，咸，君子以虚受人。
卦象为“山上有泽”，是山气下交，泽气上交，得以上下相成也。天下至静而虚者莫如山，惟山以虚，翕受泽气。君子体此象以容人之善，故能湛其心于寂然不动之时，定其性于廓然大公之地。古来如舜之取人为善，禹之拜昌言，周公之吐哺握发，一皆虚己而受人者也。
【占】　问战征：军队前进，防有坑陷，山谷间防有埋伏，固守城池，防敌兵潜通地道，皆当谨慎。
○　问营商：山泽为生财之地，即财源也。“以虚受人”，是以购入物产，贩运转售，必大获利。
○　问功名：“山上”者高附之象，“山上有泽”，泽者，积水低洼之处。有居高思危之意，惟宜虚己待人，功名可长保也。
○　问家宅：是宅必傍山临水，知其所止，吉。
○　问疾病：是虚弱之症，宜服滋补之剂。
○　问婚姻：卦为山泽通气，主两姓和好，大吉。
○　问讼事：两造必是少年意气相争，讼宜和解而止为善。
○　问六甲：生男。
○　问失物：必坠入空洞有水之处，不能复得。

Judgment
Legge: Upon fulfillment of the conditions implied in Initiative, there will be free course and success. Advantage depends upon firm correctness, as in marrying a young lady. Good fortune.
Wilhelm/Baynes: Influence. Success. Perseverance furthers. To take a maiden to wife brings good fortune.
Blofeld: Attraction. Success! Righteous persistence brings reward. Taking a wife will result in good fortune.
Liu: Attraction. Success. To continue is of benefit. To marry a girl is good fortune.
Ritsema/Karcher: Conjoining, Growing. Harvesting Trial. Grasping womanhood significant. [This hexagram describes your situation in terms of the influence that separated parts of an intrinsic whole have on each other. It emphasizes that bringing these parts into contact is the adequate way to handle the situation...]
Shaughnessy: Feelings: Receipt; beneficial to determine; to take to wife a woman is auspicious.
Cleary (1): Sensitivity is developmental. It is beneficial to be correct. Marriage brings good fortune.
Cleary (2): Sensing gets through, beneficial if correct. Marriage is auspicious.
Wu: Affection indicates pervasion and advantage to be persevering. There will be good fortune to marry a young woman.

The Image
Legge: The image of a marsh over a mountain forms Initiative. The superior man frees his mind of preoccupation so that he is open to the influence of others. [Lit: "Thus the superior man receives people by virtue of emptiness."]
Wilhelm/Baynes: A lake on the mountain: the image of Influence. Thus the superior man encourages people to approach him by his willingness to receive them.
Blofeld: This hexagram symbolizes a lake situated upon a mountain. In dealing with men, the Superior Man shows himself to be entirely void of selfishness.
Liu: The lake on top of the mountain symbolizes Attraction. With a humble manner the superior man receives people.
Ritsema/Karcher: Above mountain possessing marsh. Conjoining. A chun tzu uses emptiness to acquiesce people.
Cleary (1): There is a lake on a mountain. Thus does the superior person accept people with openness.
Cleary (2): There is a lake atop a mountain – Sensing. Developed people accept others with openness.
Wu: There is a marsh in the mountain; this is Affection. Thus the jun zi receives people with humility.
COMMENTARY
Confucius/Legge: Initiative is here used in the sense of mutually influencing.
The magnetic trigram is above and the dynamic trigram is below -- their two influences move, respond and unite with each other. The male is placed below the
female -- his repression is her satisfaction and brings fulfillment. Advantage depends upon firm correctness, as in the marrying of a young lady. Heaven and earth stimulate each other and all things attain birth. The sages stimulate the minds of men and harmony is born. If we examine the pattern of these influences, the nature of heaven and earth is revealed.
Legge: The lines of the hexagram all deal with moving or influencing to movement, and the figure is an essay on the different ways of creating an influence, and the results engendered thereby. The lower trigram of the youngest son supports the upper trigram of the youngest daughter in happy union. This is correct because the lower trigram (here yang) should always take the initiative. No influence is so powerful and constant as that between husband and wife, and where they are both young, it is especially active. Therefore, mutual influence, correct in itself, and for correct ends is sure to be effective.

NOTES AND PARAPHRASES
Judgment: Initiative succeeds only when it originates from the Self. The Superior Man clears his mind and remains receptive to the will of the Self. Wilhelm's translation of the name of this hexagram is Influence, but I have chosen Initiative to emphasize the idea of the proper source of the influence implied in the symbolism. Webster's Third New International Dictionary defines initiative as follows:
Initiative 1: an introductory step or movement: an act designed to originate or set on foot, as a process or train of events. Often used in the phrase: on one's own initiative, as in: "Don't blame me, he acted on his own initiative." The Judgment states that the situation can be furthered only by the firm correctness associated with the proper contracting of a marriage. We already know that the symbolism of marriage refers to a union of opposites within the psyche. To understand what is meant by the proper contracting of a marriage, we need only look at hexagram number fifty-four, Propriety (The Marrying
Maiden), to see the improper way to do it -- that is, when the woman takes the initiative. Far from being a sexist idea, the symbolism reveals a profound archetypal truth. The polarity of forces in the psyche shows the ego as magnetic to the dynamic Self. That is, the conscious ego-complex in any psyche, male or female, is feminine, or magnetic in relation to the Self, which is masculine, or dynamic. In the I Ching the Self is symbolized by heaven, and the ego is symbolized by earth. This primordial relationship between the two qualities is found in many symbol systems. Here's the Kabbalistic version: This clearly indicates the function of polarity that prevails between the planes of form and the planes of force; the planes of form being the female aspect, polarized and made fertile by the influences of the planes of force.
D. Fortune -- The Mystical Qabalah The Hermetic tradition describes it this way: There is this dual aspect in the mind of every person. The "I" [Self]
represents the Masculine Principle of Mental Gender -- the "Me" [ego] represents the Female Principle.
The Kybalion

In the contracting of a marriage between heaven and earth (uniting the polarities within the divided psyche), the ego must learn, usually through great suffering, that its correct role is a magnetic one in relation to that of the Self. The Work cannot progress until this lesson has been learned and accepted completely. As long as the ego insists on taking dynamic initiative “as usual" in the illusory world of appearances, the results can only be the kind of objective
world we inhabit -- one of chaos and strife. The lesson of this hexagram then, is the realization that the only correct source of power lies with the Self, and that the ego must yield to that source as a bride to her bridegroom. (Unfortunately, the contemporary relationship between the sexes has become so confused that this metaphor is seldom effective in conveying the profound truth it represents.) The Self (the Causal Body of Theosophy) dwells beyond the restrictions of spacetime and is pre-eminently suited for directing the Work, since it can "see ahead” so to speak, and it knows the effects of all of the available choices. The ego, on the other hand, dwells in spacetime and is able to take action: by its choices it makes or breaks the Work. The ideal reciprocity between ego and Self
is a simple and logical division of labor -- the Self can see ahead but cannot take direct action, and the ego can take direct action but cannot see ahead. For the
ego to act without direction from the Self is to grope blindly in the dark -- and the Work clearly cannot progress under such circumstances. The superior man therefore, "clears his mind and remains receptive to the will of the Self.” Obviously, it takes time to learn how to do this properly; in its initial stages, that's what the Work is all about. The majority of people are more or less the slaves of heredity, environment, etc., and manifest very little freedom. They are swayed by the opinions, customs and thoughts of the outside world, and also by their emotions, feelings, moods, etc. They manifest no Mastery, worthy of the name.
The Kybalion The second and third sentences in the Confucian commentary elicit the sexual symbolism in this hexagram quite clearly: "The [female] trigram is above
and the [male] trigram is below -- their two influences move, respond and unite
with each other. The male is placed below the female -- his repression is her satisfaction and brings fulfillment.” Blofeld comments on this in a footnote: I doubt if this should be regarded as shedding light upon the ancient Chinese concept of the most acceptable position for intercourse; it is more likely to mean that the girl is able to depend upon the man as a plant depends upon the earth for its nourishment. Symbolism works on many levels, and Blofeld's aborted insight does apply to some of them. It is an established fact that the sentences in question accurately describe tantric sexual techniques practiced in the Orient for millennia. To understand the principles of the Work we must be able to see the

"obvious" as symbolic of an abstraction -- and vice- versa. Sexual polarity is a very tricky and volatile symbol because we are predisposed to confine it to its most literal meaning. The hardest part of symbolic interpretation is to know where in the continuum a specific symbol belongs in any given situation. Without changing lines this hexagram suggests that you examine your impulses and motivations to act and see if they are truly in accordance with the goals of the Work. The figure can sometimes take on the meaning of importuning: "to press or urge with frequent or unreasonable requests or troublesome persistence.” In other words, you might be importuning the oracle for answers which it is of no mind to give you. It is also significant to note that every line has a more or less negative connotation. These are all very strong warnings to the ego to control its compulsive need to take the Initiative, to
influence the situation. Calm down -- reality is not what it appears to be. Please allow the Self to direct the Work.
SUGGESTIONS FOR MEDITATION
Compare the concepts in this hexagram with hexagram number fifty-four, Propriety; number fifty-three, Gradual Progress; and number eleven, Harmony. How do they all deal with the symbol of marriage as an aspect of the Work? Compare the first three lines with hexagram number 52, Keeping Still. Initiative is the first hexagram of Part II of the I Ching. Why do you suppose the book was divided into two unequal sections? Why did the division appear between the thirtieth and thirty-first hexagrams? (An even division would be between the thirty-second and thirty-third.) The (I Ching) was originally divided into two books. (Appendix VI) considers the first of these as dealing with the world of nature, and the second as dealing with that of man.
Fung Yu-Lan -- A Short History of Chinese Philosophy What insights does the alchemical concept of the Unus Mundus bring to bear on these questions?

周易第三十一卦初九爻详解
初六爻辞
初六。咸其拇。
象曰：咸其拇，志在外也。
白话文解释
初六：伤其大脚趾。
《象辞》说：大脚趾在动，说明其志在于出行。

北宋易学家邵雍解
平：得此爻者，行事过急，多难成就。做官的须修身养性，等待机会，京官出，闲官起。

台湾国学大儒傅佩荣解
时运：捷足先登，一举成名。
财运：货物已办，尚未发行。
家宅：迁居外地；结亲之始。
身体：足疾医治。

初六变卦

  初六爻动变得周易第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。

初九爻的哲学含义

咸卦第一爻，爻辞：初六：咸其拇。爻辞释义
拇：这里指脚的大拇趾。本爻辞的意思是：感应发生在脚的大拇趾上。
咸卦讲的是相互感应，初六作为卦的初始，感应从脚上的大拇趾开始。这意味着两个人只是初交。从卦象上看，初六属于阴爻居于阳位，位不正，但与九四相感应，是阴阳交感的初始，这种情感只是一种初步的印象，尚未发展到谈婚论嫁的地步，也没有涉及到吉凶。
占得此爻，指两个人一开始见面对方就对你有好感，有和你进一步发展关系的愿望，但是现在时机尚不成熟，你暂时不宜采取主动。因为此时感应最浅，还不足以付诸行动。
初六：成其拇。
象曰：成其姆，志在外也。
经文意思是：感应到脚的大趾上。
象辞意思是：感应到脚的大处上，是心里想着向外走。
爻辞按照从下到上的感应顺序，分别阐明了不同阶段的感应特点。这种感应即可以理解为男女之间的感应，也可以理解为天地之间的感应，以及人对万物的感应。
此处的“拇”指的是人的足大趾。从卦象上看，与初六相感应的是九四爻。“咸其拇”则是说明事物的感应有一个由浅及深的阶段，此时处于初级阶段，所以只能得到较肤浅的感应。
人与人之间是存在心灵感应的。曾子是大圣人，由于他非常有孝心，所以在很远的地方便可以感应到母亲的召唤。

初六：咸其拇。
《象传》曰：咸其拇，志在外也。
“拇”者足之大指，初居爻首，为感之始，其感尚微，譬如足之有指，指即小动，未常移步，以喻人心初感而未动，始有其志而已。《象》曰“志在外也”，外谓九四，以初与四相应，故曰“在外”。志者心之所之也，谓第有其志，未尝躁动，是以不言吉凶。
【占】　问战征：是兵刃初交之会，应在第四日，可以得胜。
○　问营商：必是初次贸 易，货物已办，尚未发行也。
○　问功名：必能一举成名，有捷足先登之兆。
○　问家宅：有迁居外地之意。
○　问疾病：是足指初起一毒，宜外用敷药调治。
○　问婚姻：初六应在九四，以《艮》男求婚于《兑》女也，为结缡之吉。
○　问六甲：生男，是初胎也。
【例】　明治二十三年，占某贵显运气，筮得《咸》之《革》。
断曰：此为《咸》卦初爻，拇为足指，是人身最小之体，其动与不动，本不足关轻重也。初爻应在九四，四比近尊位，此占当以应爻属贵显，初爻则为来占之人也。今初爻《咸》之初，某贵显自幕府至今，备尝困苦，今虽年老而志愿犹奢，凡有指划，《咸》皆悦从。《象》曰：“志在外也”，盖在贵显之志，谓方今国家要务，专以外交为重也。知贵显老运未艾。

Line-1
Legge: The first line, magnetic, shows one moving her great toes.
Wilhelm/Baynes: The influence shows itself in the big toe.
Blofeld: Sensation in the toe.
Liu: Stimulation in the big toe. [If you get this line you will plan an undertaking, but if it is planned hastily, it will be difficult to carry out.]

Ritsema/Karcher: Conjoining one's big toes.
Shaughnessy: Feeling his big toe.
Cleary (1): Sensing in the big toe is inauspicious. [The big toe can move but not walk; to feel something one can not carry out is not right sensing. This is sensitivity that stirs the human mentality.]
Cleary (2): Sensing in the big toe.
Wu: He moves his big toes.
COMMENTARY
Confucius/Legge: Her mind is set on what is beyond herself. Wilhelm/
Baynes: The will is directed outward. Blofeld: This implies that the will is fastened upon external matters. Ritsema/Karcher: Purpose located outside indeed. Cleary (2): The aspiration is outside. Wu: His affection is outward.
Legge: The first line is magnetic at the commencement of the figure. Although the fourth line is a proper correlate, his influence will be ineffective. However much she moves her toes, that won't enable her to walk. What is "beyond herself" is represented by the fourth line. There is the desire to influence but no strength and/or ability to do so.
NOTES AND PARAPHRASES
Siu: At the outset, something is beginning to happen which is not yet apparent to everyone.
Wing: There is something in the air. Perhaps it's the beginning of a compelling attraction or an idea just coming to light. Whatever it is, it is of little significance, since a great deal more must be done to make it a reality.
Editor: Although the image is simple, the concept behind it is not. Wilhelm's commentary suggests the idea of a hidden influence, a latent force within the situation, which has not yet become apparent. This energy is focused on what is
beyond itself -- i.e., it wants to become manifest, but as yet is not powerful enough to do so. (There is a suggestion of impatience to take action.) At its most neutral, the line can image a concern with something distant in time or space -even an abstract idea. Legge's Confucian commentary is a good paraphrase. In times of stress, physical or mental, he might astonish his friends and even himself by the undisciplined and primitive reactions that suddenly usurp the attitudes of the well-drilled persona. Such reactions do not come from the conscious part of the psyche; they arise from the

nonpersonal part and reveal not the conscious character but the stage of development that the nonpersonal psyche has reached.
M.E. Harding -- Psychic Energy
A. Unseen forces work toward change. An image of a subliminal influence or latent energy.
B. An image of a restless ego -- a mind seething with "great plans," schemes or intentions.
C. "Don't cross your bridges until you come to them."

周易第三十一卦九二爻详解
六二爻辞
六二。咸其腓，凶，居吉。
象曰：虽凶居吉，顺不害也。
白话文解释
六二：伤其腿肚子，这是凶兆。小腿负伤，不宜出门，安居不动，自然平安。
《象辞》说：虽遇凶兆，但安居不动，则可以转凶为吉。顺从贞卜之象可以避免灾害。

北宋易学家邵雍解
平：得此爻者，奔波徒劳，宜静不宜动。做官的在位者吉，出差者有险。

台湾国学大儒傅佩荣解
时运：退守为要，依人成事。
财运：不宜行商，可以坐贾。
家宅：婚事有变；顺守则吉。
身体：无法步行。

六二变卦

  六二爻动变得周易第28卦：泽风大过。这个卦是异卦（下巽上兑）相叠。兑为泽、为悦，巽为木、为顺，泽水淹舟，遂成大错。阴阳爻相反，阳大阴小，行动非常，有过度形象，内刚外柔。

九二爻的哲学含义

咸卦第二爻，爻辞：六二：咸其腓，凶；居吉。爻辞释义腓：指小腿肚。
本爻辞的意思是：感应发生在小腿肚上，有凶祸，安居就会吉祥。
从卦象上看，六二属于阴爻居柔位，得正。其上与九五君爻正应，表明上下感应。求取上进本是好事，但是六二位居下卦中位，以守中为正，只能等九五提拔才能获吉。若是以卑位之身冒昧妄进，强求出头反而会遭受众多的打击和阻挠而至凶。
占得此爻者，如果没有耐心，想主动出击去获得对方的好感，可能会事与愿违。要知道，你与人合作交往尚在起步阶段，若心浮气躁地急于求成，是很难达成目的的，最好安静自守，循序渐进，这样才会吉祥。
六二：成其腓，凶，居吉。
象曰：虽凶，居吉，顺不害也。
经文意思是：感应到了小腿上，凶险，安于居所则吉祥。
象辞意思是：虽然凶险，但安守于屋中则吉，顺应不会受到伤害。
六二与九五相感应。此时的感应已经到了小腿上了，说明感应有了进一步的发展。但爻辞说“凶”，这是怎么回事呢？原来，六二与九五的感应虽然到了小腿上，但感应的程度还没有达到最火热的地步。而六二却想急于跟随九五而去，这种举动，由于时机不成熟，当然会凶险了。所以爻辞又补充说：“居吉”，意思是在家里不要外出才会吉祥。六二为什么有外出之象呢？因为六二是咸卦下互卦巽卦的最下爻，巽为随为入，所以有随人走之象。

六二：咸其腓，凶，居吉。
《象传》曰：虽凶居吉，顺不害也。
“腓”为胫，或曰足肚，是无骨之处，盖在拇之上股之下也。腓不能自动，随足而动，足动而凶，则腓亦失其吉矣。然动则为凶，而静居则吉，故《象传》曰；“虽凶居吉，顺不害也。”六二以阴居阴，其性本静，能顺其性而不动，自可免害而获吉也。
【占】　问战征：宜固守不动，斯可免害。
○　问营商：不利行商，利坐贾。
○　问功名：只可依人成事，未能远到。
○　问疾病：按腓病也，必是四肢痿痹之症，只可坐卧，不能步行也。
○　问婚姻：婚事既成，恐有变动，能以顺自守，虽凶终吉。
○　问六甲：生男。
【例】　华族某君来谓余曰：顷者知己某，以数年刻苦，新创一技，特许专卖，余因贷之以资金，但不知新创之技，果得广行否？亦不知贷与之资金损益如何？请筮之。筮得《咸》之《大过》。
断曰：《咸》者为山泽通气之卦，是二物相依，相互为用也。某友发明一物，藉君之资金，得以成业，是某友与君实相依为用，其事业之广行也可必矣。腓者足肚也，腓不自动，随足之动而动，以喻资金之通用，全藉货物之贩运，而资金亦随之而运动也。在此业新出，未免一时贩售有碍，当居积以待，自能获利，始虽凶而终吉也。

Line-2
Legge: The second line, magnetic, shows one moving the calves of her legs. There will be evil. If she abides quietly in her place, there will be good fortune.
Wilhelm/Baynes: The influence shows itself in the calves of the legs. Misfortune. Tarrying brings good fortune.
Blofeld: Sensation in the legs -- misfortune! [I.e. Misfortune if we yield to the urge to exercise our legs by going somewhere else.] Good fortune comes to those who do not venture forth.
Liu: Stimulation in the calves of the legs. Misfortune. Stillness invites good fortune.
Ritsema/Karcher: Conjoining one's calves. Pitfall. Residing significant.
Shaughnessy: Feeling his calf; inauspicious; to dwell is auspicious.
Cleary (1): Sensing in the calf is inauspicious. Biding is auspicious.
Cleary (2): Sensing in the calf bodes ill. To stay put bodes well.
Wu: He moves his calves. It will be foreboding. Should he stay, there will be good fortune.
COMMENTARY
Confucius/Legge: If she abides quietly in her place and complies with the circumstances of her condition there will be no injury. Wilhelm/Baynes: Even though misfortune threatens, tarrying brings good fortune. One does not come to harm through devotion. Blofeld: If we gladly accord with others, we shall come to no harm. Ritsema/Karcher: Yielding, not harming indeed. Cleary (2):

Because obedience does no harm. Wu: His rash move will be foreboding. Patience will turn into good fortune, as observance will keep out humiliation.
Legge: The calves cannot move of themselves -- they follow the moving of the feet. She is too anxious to move. However, she is magnetic and central, so if she abides quietly in her place until she is acted upon from above, there will be good fortune.
NOTES AND PARAPHRASES
Siu: The influence of the man increases, yet it is not obvious. He is eager to act but should wait for more favorable circumstances.
Wing: You may feel compelled to move, to take some kind of action, yet you really don't know what you're doing. It's a little like sleepwalking. Avoid action until you wake up to what's going on. Otherwise there is some danger of getting into trouble.
Editor: This image of the calves of the legs might be rendered in Western idiom as "knee-jerk responses." The meaning is analogous, if not identical. During the years of our indiscretion, while we are driven hither and thither by our various likes and dislikes, we serve many Masters, who often prove veritable tyrants to us, but when we have had enough of them, we find that there is a Master of a different stamp, who lives not by our passions and desires, but rather by their suppression and subdual.
E. Gewurz -- The Hidden Treasures of the Ancient Qabalah
A. Control your knee-jerk responses. Do not pursue this train of thought, line of speculation, hypothesis, etc. Wait for inspiration from the Self.

周易第三十一卦九三爻详解详解
九三爻辞
九三。咸其股，执其随，往吝。
象曰：咸其股，亦不处也。志在随人，所执下也。
白话文解释
九三：伤其股，并伤及股下之肉。带伤出行，定遭灾难。
《象辞》说：挪动其大腿说明他不安所处。但是其志向不过是追随他人，可见他所持的主张也卑下，不足取。

北宋易学家邵雍解
平：得此爻者，最好退守，做官的谨防被贬。

台湾国学大儒傅佩荣解
时运：最好退守，声名不彰。
财运：合资困难，主事不力。
家宅：随人他迁不宜；所处非佳偶。
身体：勿陷情欲。

九三变卦

  九三爻动变得周易第45卦：泽地萃。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。

九三爻的哲学含义

咸卦第三爻，爻辞：九三：咸其股，执其随，往吝。爻辞释义
股：是指大腿。执：执意、盲从。随：追随。
本爻辞的意思是：感应发生在大腿上，不要跟随别人妄动，前往会有困难。
《象》对九三爻解释道：“咸其股”，亦不处也；“志在随人”，所执下
《象》中指出：“感应发生在大腿上”，说明不能安居静处，自我克制，而是性情急躁，随心所欲地任意妄为；“不要跟随别人妄动”，是因为它所执意追求的过于低下卑劣了。
占得此爻要注意，如果对方向你表示一点好感，你就整天围着对方转，这只会使你陷入被动的处境。如果不改变这种方式，你将处境艰难。无论在男女感情上，还是在其他事情上，注意不要出于急于求成的心理而刻意盲目追随他人，如此发展下去必有危难。
九三：成其股，执其随，往吝。
象曰：成其股，亦不处也。志在随人，所执下也。
经文意思是：感应到大腿上，想随着别人行动却被控制住了，前往有忧吝。
象辞意思是：感应到大腿上，也是安静不下来的意思。心里想随别人去行动，却受下边所控制。
九三与上六相互感应。他们的感应比前两爻有更进一步的发展，已经感应到了大腿上。九三因处于下互卦巽卦的中位，所以他也有随人走的卦象。但九三的处境是既与上六相感应，又与下面的六二阴阳相合，所以他是鱼与熊掌不可兼得，急于行动会有忧吝。

九三：咸其股，执其随，往吝。
《象传》曰：咸其股，亦不处也。志在随人，所执下也。
此爻居下体之上，上体之下，为股之象，股者随上下而动，不能自主者也。九三以阳居阳，与上六之阴相应，舍上六而比初二，以为动止，率此以往，其吝可知。三为《艮》卦之主，《艮》为股，故曰“股”，《艮》又为执，故曰“执”。《艮》本止也，三以感而思动，又牵率初二，使之皆动，故曰“执其随”。《象传》曰“亦不处也”，“亦”者，谓率拇腓而俱动也。“志在随人，所执下也”，“随人”者，谓随上也；“执下”者，谓执初与二也。
【占】　问战征：宜退守，不宜往攻。
○　问营商：凡商业合出资本，谓之股分，必举一人以主其业，乃主业者，不能自主，而徒随人以为上下，其业必难获利。
○　问功名：随声附名，其品下矣，必难制胜。
○　问家宅：宅近《艮》山，本可安处，占者不愿处此，殆欲随人他迁也，恐所往吝矣。
○　问婚姻：咎在过听执柯者之言，恐所适非偶。
○　问六甲：生男。
【例】　友人某来，请占运气，筮得《咸》之《萃》。
断曰：卦体《艮》山《兑》泽，山得泽而生润，泽得山而发源，是为山泽通气，阴阳相感，正元运旺相之象也。足下占得第三爻，三爻为内卦之主，与上六相应，九三为阳，上六为阴，感而思动，故曰“咸其股”。股属下体，亦阴象也。卦本为少男少女两相爱悦，三爻“志在随人”，牵率其下而皆往，则其溺情尤甚，吝复何辞？论现年运气，未尝不佳，乃因溺志色欲，阳被阴累，防致疾厄，宜慎宜戒！友人听之，始而如有所感，继而溺情不悟，以致终身落魄不偶。哀哉！

Line-3
Legge: The third line, dynamic, shows one moving his thighs, and keeping close hold of those whom he follows. Going forward in this way will cause regret.
Wilhelm/Baynes: The influence shows itself in the thighs. Holds to that which follows it. To continue is humiliating.
Blofeld: Sensation in the thighs. He cleaves so closely to his wife (handmaiden, etc.) that for him to continue in this manner would be shameful.
Liu: Stimulation in the thighs. If he insists on following, he will be humiliated.
Ritsema/Karcher: Conjoining one's thighs. Holding-on-to one's following. Going abashed.

Shaughnessy: Feeling his calf: thigh: holding to his follower; distress.
Cleary (1): Sensing in the thighs; when persistence turns to indulgence, to go on is shameful.
Cleary (2): Sensing in the thighs, when clinging is following, to go on brings shame.
Wu: He moves his thighs and stays close to those he follows. He will regret if he keeps going forward.
COMMENTARY
Confucius/Legge: "He moves his thighs" -- he still doesn't want to rest in his
place. His will is set on following others -- what he holds in his grasp is low.
Wilhelm/Baynes: For he cannot keep still. When the will is directed to things that one's followers hold to, this is very base. Blofeld: Sensation in the thighs also denotes restlessness; while being guided by the will of a wife (or subordinate) involves clinging to what is inferior. Ritsema/Karcher: Truly not abiding indeed. Purpose located-in following people. A place to hold-on-to the below indeed. Cleary (2): Is also not staying put; the aim is in following others; what is clung to is low. Wu: Like his predecessors, he does not want to stay put either. His desire to follow people shows whatever he holds is low.
Legge: The attempt to move the thighs is inauspicious. The dynamic third line, in a dynamic place, wants to run after line four, which is said here to be the seat of the mind. He exercises his influence with an inferior purpose. "What he holds in his grasp is low" is understood to refer to the magnetic first and second lines. "Following" leads the mind to the lines above. "Low" is understood in the sense of "mean."
NOTES AND PARAPHRASES
Siu: A person should refrain from running after those he would like to influence, yielding to the whims of his master, and acquiescing to the moods of his own heart. Personal inhibition should constitute the basis for the enjoyment of granted freedom.
Wing: You must gain control of yourself. Don't run this way and that on impulse in an attempt to influence others or indulge in your many whims. You will ultimately be humiliated by such unconsidered actions. Set up a few inhibitions for yourself and operate within these limitations while you develop some selfcontrol.
Editor: Mr. Legge, a proper Victorian, did not bring out the earthy imagery of this line to its fullest. If we were to receive this image in a dream it might take the

blatantly sexual form of the pelvic thrusting associated with male dogs. When seen in this way the idea behind this line becomes clear. Hence it is that in men the privy member is disobedient and self-willed, like a creature that will not listen to reason, and because of frenzied appetite bent upon carrying all before it. In women again, for the same reason, what is called the matrix or womb, a living creature within them with a desire for childbearing, if it be left unfruitful beyond the due season, is vexed and aggrieved, and wandering throughout the body and blocking the channels of the breath, by forbidding respiration brings the sufferer to extreme distress and causes all manner of disorders; until at last the Eros of the one and the Desire of the other bring the pair together, pluck as it were the fruit from the tree and sow the plowland of the womb with living creatures still unformed and too small to be seen.
Plato -- The Timaeus
A. The image suggests a mindless and compulsive urge to influence the situation.
B. You allow yourself to be influenced by base emotions.

周易第三十一卦九四爻详解详解
九四爻辞
九四。贞吉悔亡，憧憧往来，朋从尔思。
象曰：贞吉悔亡，未感害也。憧憧往来，未光大也。
白话文解释
九四：贞卜吉利，无所悔恨。纷沓往来，朋友们都顺从你的意旨。
《象辞》说：贞正，吉利，无所悔恨，因为没有蒙受损害。虽然有几个朋友纷沓往来，但还是要耗费不少心思。

北宋易学家邵雍解
平：得此爻者，朋友相助，可谋小事，大事有困难，心绪不定。做官的秉公执政，升迁有望。

台湾国学大儒傅佩荣解
时运：功名显达，不正则恶。
财运：见利忘义，争夺不休。
家宅：谨慎交际；须防不贞。
身体：心神恍惚，最好静养。

九四变卦

  九四爻动变得周易第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。

九四爻的哲学含义

咸卦第四爻，爻辞：九四：贞吉，悔亡；憧憧往来，朋从尔思。爻辞释义
贞：正固，这里指诚心诚意，真诚待人。悔亡：无怨无悔。憧憧往来：往来不定，频繁交往。从：随着，相应的意思。
本爻辞的意思是：可获吉祥，危难困窘将会消失。即使你心意不安，思绪不绝，朋友最后会顺从你的意愿。
从卦象上看，九四居上卦，如同人体心的位置，指心灵之交。九四虽然阳交居于阴位，不得位，但是其心诚志坚，以上应下，恭谦礼下。从卦象上，九四与初六保持交往，九四不计自我得失，与初六保持频繁的交往，这种真诚必然会收到以心换心的效果。
占得此爻者，在男女感情方面，意味着与对方的感应终于到位了，你可以主动出击，不顾别人的阻挠。只要你真诚地去频繁交往，肯定能打动对方，使对方能倾心于你。
九四：贞吉悔亡，憧憧往来，朋从尔思。
象曰：贞吉悔亡，朱感害也。憧憧注来，未光大也。
经文意思是：守正道没有忧悔，心神不定地来往，朋友与你的想法一样。象辞意思是：守正道没有忧悔，是还没感受到伤害。心神不定地来往，还不够光明正大。
这里的爻辞描述得很形象，把初恋男女的心理刻画得很细致而到位。“憧憧往来，朋从尔思”则是初恋男女的普遍心理，心里有些心神不定，怕被别人发现，行动较为诡秘。当然，现在人们搞对象不会这么小心了。不过那种心神不定的感觉还是有的。
双方怀着这种心情交往，说明感应已达到了较为成熟的阶段了。所以双方交往只要守于正道，便会吉祥而不会有悔恨。

九四：贞吉，悔亡。憧憧往来，朋从尔思。
《象传》曰：贞吉，悔亡，未感害也。憧憧往来，未光大也。
四当三阳之中，居心之位，《咸》之主也。初之拇，二之腓，三之股，五六之脢舌辅颊，皆从心而发，故心不言感，以万感皆由心而生也。夫心之本体，本灵明不昧，寂然不动，自有所感而心动焉。动则有悔，欲其亡悔，惟贞而已；贞者正也，正则吉而悔亡。然人心不能无感，而感亦不能皆正，不正则心受其害，而悔随感生，何以得吉？“憧憧”者急遽之状，“往来”者忙促之形，“憧憧往来”，甚言纷至叠来，私意错乱，害累丛生。下之拇、腓、股，上之脢、舌、辅，亦皆纷纷而动，但见其“朋从”耳，则此心岂复有一息之泰定哉！《象传》曰“贞吉悔亡，未感害也”，谓贞则其心无私，未感之先，心本洞然，故曰“未感害也”。“憧憧往来，未光大也”，谓物感迭来，不能无思无欲，故曰“未光大也”。
【占】　问战征：军中全以主帅为心，当万军纷集，以一帅镇定之，斯令行禁止，寂然不动，否则扰乱错杂，灾害生焉。
○　问营商：商务虽在谋利，亦以得贞为吉，若见利忘义，则群焉争夺，不夺不餍，害有不可胜言者矣。
○　问功名：四爻以阳居阳，位近至尊，功名显达，其象贞吉，然得不以正，害即随之，最宜谨慎。
○　问家宅：其宅必临通衢往来之地，邪正杂处，交际最宜慎择。
○　问疾病：必是心神恍惚之症，宜静养。
○　问婚姻：防女家闺范不谨。
○　问六甲：生女。
【例】　明治二十二年，某缙绅来，请占某贵显气运，筮得《咸》之《蹇》。
断曰：四爻以阳处阴，为内卦之始，比近九五，是贵显之象也。为某贵显占气运，筮得四爻，四当三阳之中，中居心位，心为百体之主，心贞则百体皆贞，犹言大臣正躬率物，百僚皆从令焉，故曰“贞吉悔亡”，此固某贵显之能事也。苟心有不正，必致庶事丛脞，朋党纷起，始则害在一身，终则害延一国，皆由一心之不正，阶之厉也。在某贵显，秉心正直，国而忘家，公而忘私，能以天下为己任，古所称正一己以正天下者，某贵显有焉，庶民所仰望者，正未有艾也。

Line-4
Legge: The fourth line, dynamic, shows that firm correctness which will lead to good fortune, and prevent all occasion for repentance. If its subject be unsettled in his movements, only his friends will follow his purposes.
Wilhelm/Baynes: Perseverance brings good fortune. Remorse disappears. If a man is agitated in mind, and his thoughts go hither and thither, only those friends on whom he fixes his conscious thoughts will follow.
Blofeld: Righteous persistence brings good fortune and regret vanishes; but only friends and immediate followers will waste their thoughts on one who dithers irresolutely to and fro.
Liu: To carry on reaps good fortune; remorse disappears. If his mind is not quiet and his thoughts go back and forth, only his friends will follow his ideas.
Ritsema/Karcher: Trial significant, repenting extinguished. Wavering, wavering: going, coming. Partnering adheres-to simply pondering.
Shaughnessy: Determination is auspicious; regret is gone. So undecided going and coming, a friend follows you in thought.
Cleary (1): Rectitude brings good fortune, and regret disappears. Coming and going with an unsettled mind: companions follow your thoughts. [Thoughts that

“come along with companions” obscure the mind of Tao by the human mentality.]
Cleary (2): Correctness brings good fortune, and regret disappears. Coming and going ceaselessly, companions follow your thoughts.
Wu: From perseverance will come auspiciousness. Regret will fade away. His mind vacillates, but his friends will be able to follow his thoughts.
COMMENTARY
Confucius/Legge: There has not yet been any harm from a selfish wish to influence, yet his power to influence is neither brilliant nor great. Wilhelm/
Baynes: In this way one does not stir up anything injurious. Thoughts going hither and thither in agitation: by this one shows that one has as yet no clear light. Blofeld: Persistence rewarded and the vanishing of regret both result from our not having incited anyone to evildoing, but this irresolute conduct scarcely indicates clarity of mind on our part. [This suggests the rather negative good fortune of having a clear conscience; apparently we have little reason for self- congratulation, since our rather spineless conduct alienates everyone who is not bound to us by ties of blood or friendship.] Ritsema/Karcher: Not-yet influencing harming indeed. Not-yet the shining great indeed. Cleary (2): One has not yet sensed danger. One is not yet great. Wu: He has not done anything brilliant.
From the Great Treatise -- It is said in the I Ching: "Full of anxious thoughts you go and come; only friends will follow you and think with you."
The Master said: "In all the processes taking place under heaven, what is there of thinking? What is there of anxious scheming? They all come to the same successful issue, though by different paths. There is one result, though there might be a hundred anxious schemes. What is there of thinking? What is there of anxious scheming?”
Legge: Line four is dynamic, but in a magnetic and receptive place. It is the seat of the mind, and its subject is therefore warned to be firm and correct in order to get a good issue. If he is wavering and uncertain, his influence won't extend beyond his circle of friends.
Wilhelm/Baynes: This is a strong line in a weak place, hence it has a twofold possibility. It can remain firm and, resisting the temptation to use special influence, quietly make itself felt as one of the rulers of the hexagram, by virtue of its character; in this case it does not stimulate anything injurious, since it is in harmony with the right. Or it can instead yield to the influence of the six at the beginning, to which it is related. Thereby it limits its influence; everything is shifted onto the conscious plane, and the inner light darkens.

NOTES AND PARAPHRASES
Siu: No harm has yet been incurred from a selfish wish to influence. But neither is the man's power of any great consequence. He is too indecisive and unsure of himself to move anyone beyond his own circle of friends.
Wing: The desire to influence a specific person or situation is now enhanced. Do not become calculating or manipulative in your efforts. Instead, take a unilateral approach by displaying the strength of your convictions in all that you do. By remaining consistent in all matters you will achieve your goal.
Editor: The Confucian commentary from the Great Treatise hints at the subtle truth behind this line. When the ego has attained true tranquility, all initiative comes directly from the Self. If the ego is "unsettled in its movements," only its "friends" (analogous complexes within the psyche) will respond. Sometimes the message here is to have the discipline not to meddle with a natural process. As long as the heart has not attained absolute tranquility, it cannot move itself ... If, when stimulated by external things, one moves, it is the impulse of the being. If, when not stimulated by external things, one moves, it is the movement of heaven ... When no idea arises, the right ideas come ... When things are quiet and one is quite firm, and the release of heaven suddenly moves, is this not a movement without purpose? Action through non-action has just this meaning.
The Secret of the Golden Flower
A. Restlessness prevents unity -- calm down and unify your thinking or focus your intent.
B. Let it be -- allow the situation to unfold.

周易第三十一卦九五爻详解详解
九五爻辞
九五。咸其脢，无悔。
象曰：咸其脢，志末也。
白话文解释
九五：伤其背肉，但没有灾祸。
《象辞》说：耸动其背，作出背负重物的反应，看来其志在卑微之事。

北宋易学家邵雍解
平：得此爻者，人情不合，营谋微小。做官的多与同僚不睦。

台湾国学大儒傅佩荣解
时运：所求未成，稍待时日。
财运：已有感应，不必担心。
家宅：可保平安。
身体：有病将愈，且可增寿。

九五变卦

  九五爻动变得周易第62卦：雷山小过。这个卦是异卦（下艮上震）相叠。艮为山，震为雷，过山雷鸣，不可不畏惧。阳为大，阴为小，卦外四阴超过中二阳，故称“小过”，小有越过。

九五爻的哲学含义

咸卦第五爻，爻辞：九五：咸其晦，无悔。爻辞释义
晦：指脊背肉，即内脊肉。
本爻辞的意思是：感应发生在脊背上，不会发生后悔。
从卦象上看，九五为君爻，阳爻居阳位，属于得位。可是以其帝王之尊，所要感应的是天下百姓。
《象》中这样分析此爻：“咸其晦”，志未也。这里指出：“感应发生有脊背上”，说明其只知独善其身，这样他的志向难免过于浅薄了。
占得此爻者，在男女感情方面应该注意观察一下，如果对方对你的愿望没有感应，那是因为对方反应迟钝，或者心不在焉。如果是这样，你就没有必要再去白费力气，应该放弃感动对方的努力了。
九五：咸其脢，无悔。象曰：咸其脢，志末也。
经文意思是：感应到后背，没有忧悔。
象辞意思是：感应到后背，是心愿还没有脢指的是人后背脊椎附近的肉，也就是离心脏很近了。说明感应已经到了最敏感的部位，人的后背有着丰富的经络，所以感觉极其敏锐。可是九五之上是上九五尽管与六二相应，但迫于上六的缘故，所以不能与六二相合。所以象辞中说“志末也。”

九五：咸其脢，无悔。
《象传》曰：咸其脢，志末也。
按：《注》云“，脢者心上口下”，马云“脢背也”。《博雅》“胛谓之脢”，即背脢也；心在前，背在后，是不动之处也。《艮》之象曰“艮其背”，知背为《艮》之所止；爻辞曰“咸其脢”，殆即孟子所云，“君子所性，根于心，盎于背，施于四体，四体不言而喻”者是也。五爻以阳刚中正之德，居君上之位，下应六二。六二日“咸其腓”，腓为足肚，不能自动，五曰“咸其脢”，脢为背脊，亦不能自动，故其《咸》也，若有不感而感，而其动也，亦若有不动而动。不动而动，在脢亦不自知其动也，悔何有焉？《象传》曰“志末”，谓此乃不感而感，感之至也。彼初之“志在外”，三之“志在随人”，皆有心而感者，抑末矣。一说：《象传》“志末也”者，谓尊居九五，当抚恤亿兆之心，志愿斯为大矣，若甘作自安之计，期免目前之悔，其志不亦微末乎？
【占】　问战征：宜潜袭其后以攻敌背，有胜无败。
○　问营商：《象》曰“志末”，末微小也，知其商业不大，利亦微薄。
○　问功名：背者，败北也，知所求未必成名。
○　问疾病：台背，寿征也，知病即愈，无悔，且获多寿。
○　问六甲：生女。
【例】　明治二十一年，缙绅某来，请占某贵显气运，筮得《咸》之《小过》。
断曰：凡卦例以九五为君位，然《乾》为君为父也，而臣子亦得占之，《坤》为臣为民，而君父亦得占之，《 易》道不拘一例也。《咸》卦《艮》山《兑》泽，二气相感，是以“天地感而万物化生，圣人感人心，而天下和平，则知大臣当国，皆以至诚感孚夫上下者也。今占某贵显气运，得第五爻，爻辞曰“咸其脢”，脢谓背脊处，前为阳，背为阴，心背之间，阴阳相感，亦痛疼相关。某贵显念切民艰，自能恫痞在抱，不容以隔膜相视也，必无悔焉。至其后运，定臻台背之寿，其福未可限量矣。《象传》曰“志末也”，谓目下志愿犹未光大也。

Line-5
Legge: The fifth line, dynamic, shows one moving the flesh along the spine above the heart. There will be no occasion for repentance.
Wilhelm/Baynes: The influence shows itself in the back of the neck. No remorse.
Blofeld: Sensation in the fleshy covering of the spinal column -- no regret.
Liu: Stimulation in the middle of the back. No remorse. [Conflict. Perhaps one's strong opinions ... will create discord ... One can expect difficulty in carrying out his plans. Only small ventures will succeed.]

Ritsema/Karcher: Conjoining one's neck. Without repenting.
Shaughnessy: Feeling his (thigh:) spine; there is no regret.
Cleary (1): Sensing in the flesh of the back, there is no regret. [What separates the mind of Tao from the human (ego) mind is but a hairbreadth; sensing it in the flesh of the back means it is near the heart …The mind that is not mind is called the true mind … It is open awareness unobscured … This is sensitivity preserving the mind of Tao without the human mentality.]
Wu: He moves his upper back muscles. There will be no regret.
COMMENTARY
Confucius/Legge: He tries to move the flesh along the spine above the heart -his aim is trivial. Wilhelm/Baynes: The will is directed to the ramifications.
Blofeld: This betokens inability to impose our will as yet. Ritsema/Karcher: Purpose, the tips indeed. [Tips:, MO: growing ends, outermost twigs; last, most distant.] Cleary (2): The aim is concluded. Wu: His affection is at the top.
Legge: The symbolism of line five refers to a part of the body behind the heart, and is supposed to indicate an ineffective influence. The triviality of the aim explains the ineffectiveness of the movement, but since it is free from selfish motivations it is nothing to be repented of.
NOTES AND PARAPHRASES
Siu: The man's goals are trivial, although free from selfish motives.
Wing: Look within to determine the depth of your influence on external matters. People with a profound inner resolve can accomplish much. Those with shallow roots cannot exert significant external influence.
Editor: Despite the "no remorse," this is can be a less than positive line. The influence here doesn't come from the heart, but from a region near the heart: it isn't that the motivations are insincere, it's that they miss the mark. "Trivial"
(Legge, Siu) means "of little or no value" -- a fair synonym for "illusion." At a deeper level, Wilhelm comments: "What takes place in the depths of one's being, in the unconscious, can neither be called forth nor prevented by the conscious mind. It is true that if we cannot be influenced ourselves, we cannot influence the outside world.” If this is the only changing line, the new hexagram is number 62, Small Powers, with its corresponding line portraying a lack of understanding of hidden matters. This can sometimes imply things within the situation which are beyond the ego's immediate comprehension.

To educate men to a faith they do not understand is certainly a wellmeant undertaking, but one runs the risk of creating an attitude that believes everything it does not understand.
Jung -- The Symbolic Life
A. Although your motives are sincere, they are not in accordance with reality. Sincere illusions are still illusions.
B. "The road to hell is paved with good intentions." The image suggests erroneous actions or motivations.
Alternate: Cleary’s Taoist commentary describes “the mind of Tao” able to manifest autonomously when the ego-mind does not impede it – a very high and unfortunately rare state of consciousness. Wing’s paraphrase captures the dual nature of this line quite well.
C. The mind of Tao supersedes ego-mindedness. Or: The Self can manifest when the ego doesn’t take the Initiative.

周易第三十一卦上九爻详解详解
上六爻辞
上六。咸其辅，颊，舌。
象曰：咸其辅颊舌，滕口说也。
白话文解释
上六：伤其腮帮、脸颊、舌头。
《象辞》说：伤其腮帮、脸颊、舌头，这是翻腾口说招引的灾祸。

北宋易学家邵雍解
平：得此爻者，多口舌之争，防止被他人诽谤，从事演讲、技艺、评论者吉。做官的或遭言责。

台湾国学大儒傅佩荣解
时运：口才过人，心存正直。
财运：口舌之祸，不可不慎。
家宅：口角之争；媒人夸张。
身体：胡言乱语，祷之求安。

上六变卦

  上六爻动变得周易第33卦：天山遁。这个卦是异卦（下艮上乾）相叠。乾为天，艮为山。天下有山，山高天退。阴长阳消，小人得势，君子退隐，明哲保身，伺机救天下。

上九爻的哲学含义

 咸卦第六爻，爻辞：上六：咸其辅、颊、舌。
咸卦第六爻，爻辞：上六：咸其辅、颊、舌。爻辞释义
辅：指面部的牙床部位。颊：指脸颊。
本爻辞的意思是：感应发生在牙床、脸颊、舌头上。
上六：咸其辅，颊，舌。象曰：咸其辅，颊，舌，滕口说也。
经文意思是：感应到牙床、面颊和舌头上。
象辞意思是：感应到牙床、面颊和舌头上。是信口开河、无所顾忌地说话。
“辅”指的是人的上牙床。古人说“车辅相存，唇齿相依”，说的都是人口中的器官。“车”指的是下牙床，“车辅相存”便是说上下牙床互相依存，缺一不可。“唇齿相依”便是说嘴唇与牙齿互相依存，缺一不可，因为唇亡齿寒。咸卦的上卦为兑，兑为口，而最上面的阴爻就像牙齿一样，所以上六的感应到了牙齿附近。“滕口说也”则是说由于相互感应而有说不完的话语，像水流一样滔滔不绝。

上六：咸其辅颊舌。
《象传》曰：咸其辅颊舌，滕口说也。
“辅”者，颊之里，“颊”者辅之表，舌在口中，舌动则辅颊随之。此爻阴柔不中，居卦之极，比近尊位，专以谗口惑君者也。是巧佞之小人，为圣人所深恶也，故不系凶辞，而其凶自见矣。《象传》曰“腾口说也”，腾谓张口骋辞，或曰虚也，谓无诚实，徒夸虚说以诳世，《咸》道薄矣。
【占】　：问战征：防有间谍窥探。
○　问营商：恐有口舌之祸。
○　问功名：可献策陈言，当得召用。
○　问家宅：主人口不睦，口角起争。
○　问疾病：呓语谵言，心魂不安，宜祷。
○　问婚姻：中人之言，未可全信。
○　问六甲：生女。
【例】　明治二十五年，岩平县众议院议员佐藤昌藏氏来曰：今回地租修正之议兴，奥羽诸县已编地租增加之部，然在我县下，地质不饶，增加地租，甚觉不当为此，请占院议结果。筮得《咸》之《遁》。
断曰：《兑》为口，辅颊舌皆所以言，此即议院之证验也。今占地租增加，而得《咸》之上六，《咸》者感也，凡有所议，必得上下直诚感通，其事可通行无阻。兹徒以空谈相竞而无实惠，其何能令民之遵从乎！后佐藤氏来谢曰：《 易》断真不虚也！

Line-6
Legge: The sixth line, magnetic, shows one moving her jaws and tongue.
Wilhelm/Baynes: The influence shows itself in the jaws, cheeks, and tongue.
Blofeld: Sensation in the jaws and the tongue.
Liu: Stimulation in the jaws and tongue.
Ritsema/Karcher: Conjoining one's jawbones, cheeks, tongue.
Shaughnessy: Feeling his cheeks, jowls, and tongue.
Cleary (1): Sensing in the jaws and tongue. [When the mouth moves, the mind moves. This is sensitivity using the human mentality, utterly lacking the mind of
Tao.]
Wu: He moves his tongue and cheeks.
COMMENTARY
Confucius/Legge: She only talks with loquacious mouth. Wilhelm/Baynes: He opens his mouth and chatters. Blofeld: This is a way of saying that we open wide our mouths and talk too much. Ritsema/Karcher: The spouting mouth stimulating indeed. Cleary (2): Sensing in the jaws and tongue is speaking a lot.
Wu: He likes chattering.

Legge: Line six is magnetic in a magnetic place at the top of the trigram of Frivolity. Her influence by means of speech will only be that of garrulous flattery.
NOTES AND PARAPHRASES
Siu: The man resorts to superficial ways of influencing others through nothing but talk. The results are negligible.
Wing: Words are only words. Ideas mean little unexecuted. What are you doing?
Editor: The divided line at the top of the upper trigram is said to symbolize an open mouth. To talk is to use words, and words are a product of the mental
realm. The image is of empty rhetoric -- perhaps a too-intellectual approach to the situation at hand. This blather can be inner as well as outer, and the line sometimes refers to the excesses of reason and logic which can blind us to the truths of an expanded awareness. Often in the course of the Work we are severely tested by choices which demand the abandonment of common sense in favor of faith in the Self to carry us to a realm transcending reason. Such tests are excruciating, and often we fail them because we cannot let go of our faith in logic, words and "common sense." Compare with line five of Hexagram 52. I gradually form the habit of listening inwardly, whenever I want to say something, to be sure I have authority to say it. Gradually I learn to keep my mouth shut except when I really have something to say. And I come to recognize two beings in my self: a personal ego which is often inclined to chatter, without control, purely for the sake of
communicating and attracting attention to my person -- and in the background of my consciousness a higher self which restrains my personal ego, telling it when and what it is to speak or do, and when it is to remain silent or passive. The important thing is to pay attention and obey the orders of this higher self. Merely to hear its commands is not enough; everybody does that!
Elisabeth Haich -- Initiation merit.

A. An image of rationalization or intellectual drivel. Your idea is without
May 8, 2001, 3/25/06