第 60 卦 · 水泽节

节卦原文
节。亨，苦节不可贞。

象曰：泽上有水，节。君子以制数度，议德行。

白话文解释
节卦：亨通。如果以节制为苦，其凶吉则不可卜问。
《象辞》说：本卦下卦为兑，兑为泽；上卦为坎，坎为水。泽中水满，因而须高筑堤防，这是节卦的卦象。君子观此卦象，从而建立政纲制度，确立伦理原则。
《断易天机》解
节卦坎上兑下，为坎宫初世卦。节说明需节制、节约，停止挥霍，这样才能居家康宁。

北宋易学家邵雍解
操守节度，适可而止；审时度势，能知变通。
得此卦者，宜安分守己，切忌贪心不足，诸事必须节制，不宜过份，更要戒酒色。

台湾国学大儒傅佩荣解
时运：品行端正，名利自成。
财运：正派经营，富裕可求。
家宅：富有之家；婚姻吉祥。
身体：节制饮食。

传统解卦
这个卦是异卦（下兑上坎）相叠。兑为泽，坎为水。泽有水而流有限，多必溢于泽外。因此要有节度，故称节。节卦与涣卦相反，互为综卦，交相使用。天地有节度才能常新，国家有节度才能安稳，个人有节度才能完美。
大象：泽为池沼，坎水在上，喻蓄积及约束水份不使流失，但水位过高，则成泛滥。
运势：有志不能伸，诸事必须节制，不宜过份，更要戒酒色。
事业：正处在发展时期，一定要注意切勿冒进。但更不应放弃良好的机遇，只要坚持遵道守义的原则，可大胆行动。这样，事业可以继续兴旺发达。
经商：市场行情好，对自己很有利，应该努力开拓，勿失去机会。不过，头脑一定要冷静，投入应有限度，适可而止，该收则收。
求名：严格要求自己，办事知道节度，不走极端，可以通行无阻，顺利前进。
婚恋：不要陷入情不自禁的地步，顺其自然会有好结果。
决策：抓住机遇，勿失良机。适当节制自己的行动，不可勉强，更不可冒险，恰如其分。一切不可拘泥，该变就变。但是，该节制的时候一定要节制。节制必须有限度，过于节制就成为苦，不会有好的结果，这叫适得其反，务必十分注意。

第六十卦的哲学含义

节卦，这个卦是异卦相叠，下卦为兑，上卦为坎。兑为泽，坎为水。泽有水而流有限，多必溢于泽外。因此要有节度，故称节。天地有节度才能常新，国家有节度才能安稳，个人有节度才能完美。
节卦位于涣卦之后，《序卦》中这样解释道：“物不可终离，故受之以节。”一直离散、涣散下去，并不适宜，所以接着要谈节卦。节卦与涣卦相反，互为综卦，交相使用。
《象》中这样解释道：泽上有水，节；君子以制数度，议德行。这里指出：泽卦的卦象是兑（泽）下坎（水）上为泽上有水之象，象征以堤防来节制。水在泽中，一旦满了就溢出来，而堤防本身就是用来节制水的盈虚的。君子应当效法节卦的义理，制定典章制度和必要的礼仪法度来作为行事的准则，以此来节制人们的行为。
节卦象征万物有节，告诉人们节制的道理，属于上上卦。《象》中这样来断此卦：时来运转喜气生，登台封神姜太公，到此诸神皆退位，纵然有祸不成凶。
节卦卦象：从卦象上进行分析，节卦上卦为坎为水，下卦为兑为泽，泽上有水便是节卦的卦象。水会由高至低不停地流动，可是如果经过一个浅坑，水便会被积蓄而不再往前流了。沼泽比地面要低，所以下雨时或其他河水流经沼泽地时，便会在这里积聚。所以节积水成泽便是节卦的大形象。

60　高岛易断-水泽节(䷻)
为卦《兑》下《坎》上，兑为泽，《坎》为水。水之归泽也，盈则进，《坎》则止，水固自有其分量；泽之容水也，平则受，满则溢，泽亦自有其限制，即《节》之谓也。卦与《困》易位，泽在水上，是谓漏泽，泽漏则无水，故谓之《困》；水在泽上，是谓深泽，泽深则有水，故谓之《节》。此卦所以名水泽《节》也。
节：亨。苦节，不可贞。
▲　金文节
卦体上互《艮》，“艮，止也”，下互《震》，《震》，行也；可行则行，可止则止，行止得中，乃谓之《节》。行止得中，是以能亨，若其矫枉过正，固执自守，节亦苦矣。节而苦，则无余地以处人，亦无余地以自处，有穷而无所容矣，故曰“不可贞”。
《彖传》曰：节，亨，刚柔分而刚得中。苦节，不可贞，其道穷也。说以行险，当位以节，中正以通。天地节而四时成，节以制度，不伤财，不害民。
《序卦》传曰：“涣者，离也。物不可以终离，故受之以节。”《节》者，节也。《节》以节其过中，而使之中节也。卦以三阴三阳，阴阳适均，《坎》刚在上，《兑》柔在下，所谓“刚柔分”也。刚柔分而上下不乱，是得中也，得中则亨，故曰“节亨”。节不得中，如俭不中礼，射不中的，徒自苦耳，不可为正，奚以能亨乎？不亨则穷，非节之咎，节而不中之咎也。《象》特举而戒之，所以救其偏也。《坎》险《兑》悦，以《兑》节《坎》，使人有悦愉而无迫感，是为悦以行险也。五居尊位，为《节》之主，是为“当位以节”也。中而且正，位与德立，能裁制群伦，成得亨通，是为“中正以通”也。卦体本自地天《泰》来，《节》之道，亦自天地始，日月代明，四时错行，寒暑往来，岁功以成，此为天地之节也，故曰“天地节而四时成”。法天地之节，以为制度，则以此节财，而财不伤，以此节民，而民不害。庶几天下皆乐就吾节，乃能行之无阻，放之皆准。其要惟在刚柔之得中焉，夫岂“苦节”之谓哉！
以此卦拟人事，饮食不节而致疾，言语不节则贻羞，财用不节则败家，色欲不节则伤身，皆人事之害也。矫其弊者，为之绝食，为之缄口，为之靳财，为之断欲，《节》虽节矣，不堪其苦，是《节》之不得其中，而反致其穷也，何以能亨乎？夫人事不亨者，皆由刚柔之失中耳，过刚者侈，过柔者吝，道是以穷矣。为卦《坎》上《兑》下，刚柔以分，以《兑》之悦，节《坎》之险，使心得其悦，而行忘其险，当其位以裁度万事，斯万事咸亨。中且正，无偏颇也；亨而通，无窒碍也。盖人之喜怒哀乐，即天之雨露雷霆也；人之起居食息，即天之昼夜晦明也。人身有自然之制度，天地亦自然之运行，所谓“天地节而四时成”者，此也。人事要不外夫天道而已矣。
以此卦拟国家，国家政务万端，一言蔽之，惟在节以制度而已。制度得其中，则其所节，有甘而无苦也，可亨亦可贞也。刚柔均分，而道乃不穷也；悦险相济，而位得其当也。以此理财，而财不伤，以此使民，而民不害，庶几四海之大，万民之众，圣人以制度节之，使人人感其悦，人人忘其险，亦人人乐从其节，所谓“当位以节，中正以通，”道在是矣。要之圣人本悦以节险，不偏于刚，不偏于柔，惟法天地之《节》以为节。天地节而四时成，圣人节而万民悦，其道一焉。就爻论之，“当位”，谓九五也，以其居中，故曰“甘节”。道穷指上六也，《彖》之“苦节”，上六当之。六四得《彖》之“亨”；故曰“安节”。初之“不出”，慎以节也。二之失位，失其中也。三之“嗟若”，咎自取也。总之，得中则吉，过中则凶，《彖传》所谓“节亨”，首在“刚柔分而刚得中”也。
通观此卦，卦象取下《坎》上《兑》，爻取刚柔均分，当位则吉。阳实阴虚，实塞而虚通。《节》者，竹节也，竹之通处谓空，塞处谓节。凡所称立廉隅，分经界，皆节之义也。故人而无节，犹时而无序。夫寒暑晴雨，推移更代，若失其节，则天地闭塞，岁功不成；人而无节，则昏迷溃乱，行止皆穷，是咎在不知所节也。不知不节固凶，过节亦凶，欲期其节之贞，求其节之亨，惟要在刚柔之得中也。卦体内悦外险，刚柔均分，九五当位，刚得其中，悦以节险，中而能正，斯其道无往而不通矣。盖在圣人以至中者为《节》，其节也无心；在天地以循环者为《节》，其节也无形；在卦以《坎》《兑》相成者为《节》，其《节》也有象。圣人下袭水土，故取其象以示人。《彖传》所曰“苦”，曰“穷”，戒其失也；曰“亨”，曰“通”，著其效也；曰“得中”，曰“当位”，示其则也；曰“不伤财”，曰“不害民”，美其德也。其卦又自《泰》来，故于《节》亦可见天地交泰之象焉。水流《坎》止，有通塞之义，是以六爻皆取通塞，以为吉凶。初知塞而塞，故“不出”，“无咎”；二宜通而塞，故“失时”为凶；三不塞而“嗟”，咎复何辞？四塞而能“安”，得《彖》之亨；五全卦之主，“中正以通”；六塞而不通，是谓“苦节”。大抵《易》道戒盈，节以防盈，防之过，或迟疑而败事，或鄙啬而失当。违天时，拂人情，均难免于凶咎耳。道以刚中为吉，此圣人所以贵时中也。
《大象》曰：泽上有水，节。君子以制数度，议德行。
“泽无水”曰《困》，泽有水曰《节》，有水而不节，则泽亦涸，是以君子取象于《节》也。“数度”者，权量法度之谓也；“德行”者，道德性命之事也。《兑》自《坤》变，《坤》为重，为寡，象“数度”；《坎》自《乾》变，《乾》为道，为性，象德行，《坎》为平，谓裁制得其平也；《兑》为口，谓议论出自口也，是以君子为之“制数度，议德行”。
【占】 问时运：运途中正，财源富有，惟宜外节出纳，内节身心。吉。
○　问战征：节制之军，登高涉险，可守可战。
○　问营商：泽有水，富饶之象。法制既精，议论亦确，无不获利也。
○　问功名：品行端正，律度精详，有鱼龙得水之象。
○　问婚姻：《坎》男《兑》女，水泽相成，吉。
○　问家宅：宅临大泽，家道富有，吉。
○　问疾病：病宜节饮食，慎行动。
○　问六甲：生男。

Judgment
Legge: Restrictive Regulations bring progress and success, but if they are severe and difficult they cannot be permanent.
Wilhelm/Baynes: Limitation. Success. Galling limitation must not be persevered in.
Blofeld: Restraint -- success! It is wrong to persist in harsh restraint.
Liu: Limitation. Success. Bitter limitation should not be continued.
Ritsema/Karcher: Articulating, Growing. Bitter Articulating not permitting Trial. [This hexagram describes your situation in terms of confused relations. It emphasizes that making limits and connections clear, particularly through speech, is the adequate way to handle it...]
Shaughnessy: Receipt. Withered moderation; one may not determine.
Cleary (1): Discipline is developmental, but painful discipline is not to be held to. [Discipline means having limits that are not to be exceeded. This hexagram represents practicing obedience in unfavorable circumstances, adaptably keeping to the Tao. The situation may be up to others, but creation of destiny is up to oneself. When discipline gets to the point of inflicting suffering, it brings on danger itself even where there was no danger; you will only suffer toil and servility which is harmful and has no benefit.]
Cleary (2): Regulation is successful, but painful regulation is not to be held to.
Wu: Regulation indicates pervasiveness. Excessive regulation should not be obstinately pursued. [Sometimes the meaning of conservation or moderation is implied. Although the idea of regulation is convincing, it should not be applied blindly without regard to conditions.]
The Image
Legge: Water over a lake -- the image of Restrictive Regulations. The superior man constructs methods of numbering and measurement, and examines the nature of virtuous conduct.

Wilhelm/Baynes: Water over lake: the image of Limitation. Thus the superior man creates number and measure, and examines the nature of virtue and correct conduct.
Blofeld: This hexagram symbolizes water held in a dyke above a marshy lake. The Superior Man employs a system of regulations in his plans for the widespread practice of virtue.
Liu: Water above the lake symbolizes Limitation. The superior man devises number and measure, and measures conduct and virtue.
Ritsema/Karcher: Above marsh possessing stream. Articulating. A chun tzu uses paring to reckon the measures. A chun tzu uses deliberating actualizing-tao to move. [Actualize-tao: ...ability to follow the course traced by the ongoing process of the cosmos... Linked with acquire, TE: acquiring that which makes a being become what it is meant to be.]
Cleary (1): There is water over a lake, regulated. Thus superior people determine measures and discuss various actions.
Cleary (2): … Leaders establish numbers and measures, and consider virtuous conduct.
Wu: There is water above the marsh; this is Regulation. Thus, the jun zi enacts statutes and deliberates virtues. [A study of the limits and merits will avert difficulties.]
COMMENTARY
Confucius/Legge: Progress and attainment are seen in the equally divided dynamic and magnetic lines, with the dynamic lines in the central places. If the regulations are severe and difficult, the course of action will come to an end. We see a cheerful attitude directing the course amidst peril. The rules are correctly initiated by the ruler in the fifth place. Heaven and earth observe their regular cycles and complete the four seasons. When rulers frame their laws according to just limitations, the resources of the state suffer no injury, and the people receive no hurt.
Legge: The written Chinese character which denotes Restrictive Regulations means the regular division of a whole, such as the division of the seasons of the year into ninetyday periods clearly marked by the solstices and equinoxes. Whatever makes regular division may be denominated by a "restrictive regulation," and there enter into it the ideas of ordering and restraining. The hexagram deals with the regulations of government enacted for the guidance and control of the people. An important point is made that these regulations must be adapted to the circumstances and not made too strict and severe.
Ch'eng-tzu says on the Image: "The water which a lake or marsh will contain is limited to a certain quantity. If the water flowing in exceeds that amount, it overflows. This gives us the idea of Restrictive Regulations."

NOTES AND PARAPHRASES
Judgment: Restrictive Regulations are necessary for growth, but severe restriction must itself be limited. The Superior Man differentiates his options in relation to the goals of the Work.
The Work itself is nothing if not a rigid structure imposed upon one's life -- a "restrictive regulation" of the ego's illusion of freedom of choice. Ordinary people insist that their lives are ordered by the intelligent exercise of free will, but this "freedom" is more commonly just a rationalization for the activity of autonomous complexes. No one can look objectively at the current state of the world and seriously claim that it reflects either rational order or balanced perception. Collective human experience on this planet is determined by the whims of archetypal forces expressing themselves through the unconscious psyches of six-billion people.
The Work then, is a restrictive regulation of these autonomous forces -- it is a limitation, a containment of the expression of instinct and desire. We are reminded of the alchemical vessel which is hermetically sealed to prevent its contents from escaping before they have been transmuted into gold. If the alchemist miscalculates his "methods of numbering and measurement" the vessel becomes a kind of bomb: the seal breaks, the contents explode, and the Work is ruined. This is what is meant by "if the regulations are severe and difficult, the course of action will come to an end." If we restrict the contents of the vessel beyond their capacity for confinement the psyche boils over in some degree of
rebellion. This is no minor thing -- depending on the circumstances, severe psychotic reactions can be created in this manner. On the other hand, the ego thinks that all but the most minor restrictions are severe and difficult, and it is constantly on the verge of rebellion. As always, it is the Self which must determine how far the restrictive regulations can be taken. From its perspective outside of spacetime it is best able to determine how much pressure the psyche can take -frequently it is far more (or sometimes far less) than the ego thinks possible.
The Confucian commentary observes: "We see a cheerful attitude directing the course amidst peril." This refers to the lower trigram of Cheerfulness encountering the upper trigram of Peril or Danger. The restrictions of the Work are more often than not unpleasant and risky, constantly verging on some kind of an explosion. An attitude of cheerful acceptance enables one to survive these difficult trials. This is an extremely important concept, because without it one can all too easily fall into a suicidal despair. The Work can become an impossible burden unless one learns how to approach stress and hardship with an almost irreverent sense of humor. (This in itself is an essential lesson about how to purge the ego of its myopic notions of what it will and will not "accept" in life.) There is an old Zen proverb that says: "Hell, also, is a place to live in." The message is clear: be of good cheer, because without it you are sure to fail.

The seeming inevitability of conflict among the archetypal "powers" can cause us to experience life as a hopeless, senseless impasse. But the conflict can also be discovered to be the expression of a symbolic pattern still to be intuited. It can be lived as if it were a drama, the play of life or of the gods, for the purpose of experiencing an ultimate meaning ... When one can feel with Goethe that "everything transient is but a symbol," then meaning can be found not only in creativity, joy and love but also in impasse, suffering and conflict. Then life can be lived as a work of art.
E.C. Whitmont -- The Symbolic Quest

周易第六十卦初九爻详解
初九爻辞
初九。不出户庭，无咎。
象曰：不出户庭，知通塞也。
白话文解释
初九：筮遇此爻，杜门不出，没有灾祸。
《象辞》说：杜门不出，因为其人知道所行必不通。

北宋易学家邵雍解
平：得此爻者，进取不利，宜守旧。

台湾国学大儒傅佩荣解
时运：闭门修行，平安是福。
财运：不利行商，可以开店。
家宅：可以安居；夫妇得当。
身体：安居静养。

初九变卦

  初九爻动变得周易第29卦：坎为水。这个卦是同卦（下坎上坎）相叠。坎为水、为险，两坎相重，险上加险，险阻重重。一阳陷二阴。所幸阴虚阳实，诚信可豁然贯通。虽险难重重，却方能显人性光彩。

初九爻的哲学含义

节卦第一爻，爻辞：初九：不出户庭，无咎。爻辞释义
户庭：指户院围墙的出入口。
本爻辞的意思是：不迈出庭院，没有危害。
从卦象上看，初九爻属于阳爻居刚位，有好动之象。但是初九位于兑卦的初始，兑卦象征少女。古代提倡大家闺秀要“大门不出，二门不迈”，要节制自己的行动，显得有教养，要是经常出门，不懂得约束自己，名声则不好。从整个卦来看，初九好动，但是与上面的九二逆比，被其阻拦，所以上行受阻，最好呆在家里。
《象》中这样分析本爻：“不出户庭”，知通塞也。这里指出：“不迈出庭院”，说明知晓通则当行，阻则当止的道理。
占得此爻者，最近不要外出，最好是呆在家里，虽然这与你好动的本性不符，但是你一定要管束一下自己。要深居简出，自甘寂寞，只要不出门，就无灾。
初九：不出戶庭，无咎。
象曰：不出戶庭，知通塞也。
经文意思是：不走出房屋，没有灾难。
象辞意思是：不走出房屋，是因为明白闭塞与通达的时势规律。

初九：不出户庭，无咎。
《象传》曰：不出户庭，知通塞也。
初以阳居阳，为《节》之初，阳实阴虚，初当阳刚，一画塞止《兑》口，故为“不出”。上互《艮》，《艮》为牖，为居，有“户庭”之象；《艮》又为止，有不出之象，故曰“不出户庭”。卦继《涣》后，初六涣散甫集，正宜塞而不宜通也，虽户庭之近，亦不敢出，则一步一趋，无非节也，故得“无咎”。初动体《坎》，坎水为智，智则能审时度势，可通可塞，可出可入，皆有节制，故《象传》以“知通塞”释之。
【占】 问时运：运途未盛，宜谨守户庭，得以免咎。
○　问营商：宜坐贾，不宜行商，无咎。
○　问功名：目下宜杜门静守，至四爻可以成名。
○　问战征：初当离散之余，军民乍聚，宜养其锐气，不宜出战。
○　问婚姻：初与四相应，四得承顺之道，即妇道之正也，故无咎。
○　问疾病：宜安居静养，无害。
○　问失物：尚在户庭之内，可寻得之。
○　问行人：尚未起行。
○　问六甲：生女。
【例】　友人某来，请占家宅，筮得《节》之《坎》。
断曰：卦象为《兑》西《坎》北，爻象外户内庭。初居《兑》下，阳刚一画，如户庭之有锁钥，以节出入，故曰“不出户庭”；深居避祸，故曰“无咎”。今足下占家宅，得《节》初爻，此宅想是初次迁居，一切家事，正待整理，持盈保泰，宜守节俭之风，杜门谢事，可以无咎矣。

Line-1
Legge: The first line, dynamic, shows its subject not quitting the courtyard outside his door. There will be no error.
Wilhelm/Baynes: Not going out of the door and the courtyard is without blame.
Blofeld: He goes not go forth from the outer gates and courtyards of his home -- no error!
Liu: One does not go out of the door and courtyard. No blame.
Ritsema/Karcher: Not issuing-forth-from the door chambers. Without fault.
Shaughnessy: Not going out of the door or window; there is no trouble.
Cleary (1): Not leaving home, there is no blame.
Wu: He does not go beyond the entrance hall of his house. No error.
COMMENTARY
Confucius/Legge: He knows when he has free course and when he is obstructed.
Wilhelm/Baynes: One knows what is open and what is closed. Blofeld: He acts thus from his knowledge of when things can be carried through to their end and when they will be blocked. [The implication is that we should now hold back.] Ritsema/Karcher: Knowing interpenetrating clogging indeed. Cleary (2): Not leaving home is knowing passage and obstruction. Wu: He knows what can be done and what cannot be.
The Master said: "When disorder arises, it will be found that ill-advised speech was the stepping stone to it. If a ruler does not keep secret his deliberations with his minister, he will lose that minister. If a minister does not keep secret his deliberations with his ruler, he will lose his life. If important matters in the germ are not kept secret, that will be injurious to their accomplishment. Therefore the superior man is careful to maintain secrecy, and does not allow himself to speak."

Legge: Line one is dynamic in a dynamic place, and therefore has the power to move. But he is kept in check by the dynamic second line, and his fourth line correlate occupies the first position in the trigram of Peril. He therefore knows when he has free course and when he is obstructed, and in this case the course of wisdom is to keep still. He regulates himself by a consideration of the times. The Daily Lecture says that the line tells an officer not to take office rashly, but to exercise a cautious judgment in his measures.
NOTES AND PARAPHRASES
Wilhelm/Baynes: Often a man who would like to undertake something finds himself confronted by insurmountable limitations. Then he must know where to stop. If he rightly understands this and does not go beyond the limits set for him, he accumulates an energy that enables him, when the proper time comes, to act with great force. Discretion is of prime importance in preparing the way for momentous things. …We see locked doors ahead and therefore hold back.
Siu: At the outset, the man appreciates his own limitations and exercises judicious discretion in not pressing beyond them. He does not exert his authority rashly.
Wing: Although you would like to take certain measures in the current pursuit of your aims, when you see obstacles ahead you must stop. Such Limitations should be recognized and accepted. Stay within the limits and collect your strength quietly.
Editor: If this is the only changing line, the hexagram becomes number twenty-nine,
Danger. Obviously, "discretion is the better part of valor" -- one should stay put and not act. Never set your foot on the path of the wicked, do not walk the way that the evil go. Avoid it, do not take it, turn your back on it, pass it by.
Proverbs 4: 14
A. Sit tight and accept the limitations of the situation.

周易第六十卦九二爻详解
九二爻辞
九二。不出门庭，凶。
象曰：不出门庭，失时极也。
白话文解释
九二：筮遇此爻，杜门不出，也有凶险。
《象辞》说：杜门不出，也有凶险，因为坐失良机，错误已极。

北宋易学家邵雍解
凶：得此爻者，时运不佳，事多乖离，宜动不宜静。做官的不得时运。

台湾国学大儒傅佩荣解
时运：因循自误，坐失良机。
财运：错过时机，不赚反赔。
家宅：屋内无人；旷怨难免。
身体：行走艰难。

九二变卦

  九二爻动变得周易第3卦：水雷屯。这个卦是异卦（下震上坎）相叠，震为雷，喻动；坎为雨，喻险。雷雨交加，险象丛生，环境恶劣。“屯”原指植物萌生大地，万物始生，充满艰难险阻，然而顺时应运，必欣欣向荣。

初九爻的哲学含义

节卦第二爻，爻辞：九二：不出门庭，凶。爻辞释义
这句爻辞的意思是：因过分节制而不跨出门庭，会有凶险。
从卦象上看，九二属于阳爻居柔位，也是积极好动的。而且其与初九不一样，九二处于震卦〔九二，九三，九四）之中，震代表着长男，这与少女不同。在古代社会，女人要大门不出、二门不进，男人则要积极外出，到外闯荡，去承担家庭和社会的责任，尤其是家里的长男，责任更加重大。九二这一长男却遇到柔位，柔媚于坎难，向艰难屈首低头，守在家中，当进而不进，当出不出，这样会与社会脱节，会有凶险。
《象》中这样分析本爻：“不出门庭”，失时极也。这里指出：“因过分节制而不跨出门庭”，因此失去了适中、妥当的时机。
占得此爻者，应该摆脱当前的整天呆在家里的局面，要到外出走一走，去交往各种朋友，见见世面，做自己该做的事情。整天把自己关在屋子里，与世隔绝，你将会失去许多重要的机会，这对你是非常不利的。
九二：不出门庭，凶。
象曰：不出门庭，失时极也。
经文意思是：不走出家门，凶险。
象辞意思是：不走出家门，是失去时机到了点。

九二：不出门庭，凶。
《象传》曰：不出门庭，凶，失时极也。
户在内，门在外，初为户，二为门，由内而外也。初为内，坎水始至，塞之以防其漏；二则渐至于外，水既盛，宜通之，而犹曰“不出门庭”，是知塞不知通也。二爻有刚中之才，正当乘时应变，出而有为，使天下得节之用。卦自初至三互《震》，四至六互《艮》，乃不为《震》之行，而固守《艮》之止，杜门绝迹，坐失时机，是以凶也。故《象传》以失时之极斥之。
【占】 问时运：运途方盛，时会亦好，咎在因循自误，为可惜也。
○　问战征：时可进取，乃畏首畏尾，固守不出，反致凶也。
○　问营商：货物充积，时价得宜，本可获利，乃因拘墟失时，反致耗损。《兑》为毁折，是失象也。
○　问功名：时会未逢，难望成名。
○　问婚姻：桃夭失时，难免旷怨，凶。
○　问家宅：门户闭锁，无人之象，凶。
○　问疾病：病由步履艰难，几成痿痹。
○　问失物：是内窃也。
○　问讼事：恐有囚禁之祸。
○　问六甲：生女。
【例】　有警吏某氏来曰：吾友旧藩士某，维新之际，勤王死节，其后裔落魄无依。余眷念旧情，竭力赈助，以其子弟三人，招使来京，就学十数年，因之耗费，积累至六七千金，然犹以乡里田产，得值万金可偿。讵意利息倍增，迄今已万三千金矣，所有家产，又因价格低落，减数大半，欲偿则数无所出，不偿则债负不清，进退维谷，无以为计，遂至忧郁致病，不能供职。幸请教示。无已代为一占，筮得《节》之《屯》。
断曰：九二处《兑》之中，《彖传》谓“悦以行险”，二宜当之；二曰“不出门庭”，是安于陷险，而不能行险也，其不出也，故凶。足下占债负处置，得《节》二爻，爻曰“不出门庭，凶”，则知不出为凶，出则可以免凶矣。然所云“出”者有二：一则出外以避之，一则出所有以偿之，皆谓之出也。此中当必有节制矣，仆就爻辞之意，为足下债负计之。所负总数万三千金，乡里田产低价约售三干金，偿抵债主；再以月俸所得二百金内八十金为家用所费，余百二十金，亦按月归偿，合计一岁中，得偿千四百四十金。是节有余以偿不足者也，约不十年，便可清偿矣。爻辞曰“不出门庭，凶”，若明为足下戒也。足下其勿因循畏葸，坐失时机，须当出而与债主相商，先以售产之金偿之，复以月俸之余归之，让其利息，缓其限期。债主而不许，则此债必难归给，债主而许之，则足下不至破产，债主亦终得金收，彼亦何乐而不许也？《兑》为口，为友，有得朋相商之象；《兑》爻曰“商兑，未宁，介疾有喜”，正足下今日之时事也。足下速出而图之，毋失此时会也。
某氏闻而心喜，曰：此最妙之策也。后数日报来云，已遵此断词，出而了事矣。

Line-2
Legge: The second line, dynamic, shows its subject not quitting the courtyard inside his gate. There will be evil.
Wilhelm/Baynes: Not going out of the door and courtyard brings misfortune.
Blofeld: He goes not forth from the inner gates and courtyards of his home -misfortune!
Liu: One does not go out the gate and courtyard. Misfortune. [Generally, this line bodes good fortune for action and misfortune for inaction.]

Ritsema/Karcher: Not issuing-forth-from the gate chambers. Pitfall.
Shaughnessy: Not going out of gate or courtyard; inauspicious.
Cleary (1): Not going outside bodes ill. [Holding fast to petty regulations is a great loss.]
Wu: He does not go beyond his courtyard. Foreboding.
COMMENTARY
Confucius/Legge: He loses the time for action to an extreme degree. Wilhelm/
Baynes: One misses the crucial moment. Blofeld: Misfortune because he neglects to take advantage of an opportunity now presenting itself. [The implication is that it would be wrong to hold back now.] Ritsema/Karcher: Letting-go the season end indeed. Cleary (2): One misses the timing in the extreme. Wu: He misses an opportunity.
Legge: Line two is dynamic in a magnetic place and without the help of a proper correlate. He keeps still when he ought to be up and doing. There will be evil.
NOTES AND PARAPHRASES
Siu: The time for immediate action has come. The opportunity should be seized quickly and energetically. The man does not act, and bad luck ensues.
Wing: Opportunity and potential are on their way. If you hesitate when the time is right, you will miss your chance entirely. Such bad timing is a result of excessive limitation.
Editor: Line one depicts one restricting himself when it is proper to do so -- line two symbolizes the opposite case: He restricts himself when the times call for action. A fearful, over-cautious or perhaps merely ignorant attitude prevents him from taking the necessary initiative. Sometimes one receives both lines: a seeming contradiction, unless seen as a subtle differentiation of choice. I.e., The first line negates the immediate question, but the second warns us that action of a different character is necessary. There is a tide in the affairs of men, Which, taken at the flood, leads on to fortune; Omitted, all the voyage of their life Is bound in shallows and in miseries.
Shakespeare -- Julius Caesar
A. You inhibit yourself unnecessarily -- take advantage of your opportunities. The time calls for action, but you aren't acting.
B. Seek wider horizons.

周易第六十卦九三爻详解详解
六三爻辞
六三。不节若，则嗟若。无咎。
象曰：不节之嗟，又谁咎也。
白话文解释
六三：不节俭则困穷，处困穷则知悔过，知悔过则可以无灾难。
《象辞》说：奢侈带来了悔恨，这是谁之过？

北宋易学家邵雍解
平：得此爻者，多辛苦，少收获。

台湾国学大儒傅佩荣解
时运：得而后失，叹息无奈。
财运：不知守财，咎由自取。
家宅：先富后贫；先喜后悲。
身体：饮食不节致病。

六三变卦
六三爻动变得周易第5卦：水天需。这个卦是异卦（下乾上坎）相叠，下卦是乾，刚健之意；上卦是坎，险陷之意。以刚逢险，宜稳健之妥，不可冒失行动，观时待变，所往一定成功。

九三爻的哲学含义

节卦第三爻，爻辞：六三：不节若，则嗟若，无咎。爻辞释义
本爻辞的意思是：本该约束节制的，却不能节制，事后却嗟叹后悔不已，没有祸患。
从卦象上看，六三以阴爻居刚位，既不当位又不居中，行为失正，因行为不能节制，有失职之咎。但其事后能及时发觉，有着改过迁善之心，所以没有过《象》中这样解释本爻：“不节之嗟”，又谁咎也！这里指出：“本该约束节制的，却不能节制，事后却嗟叹后悔不已，”，这样的话，谁还能再责备他占得此爻者，你要注意约束自己的言行，如果你不能意识到自己的不足，又听不进别人的劝告，就只能事后后悔了。虽然没有人责备你，但是这对你并没有好处。
六三：不节若，则嗟若，无咎。
象曰：不节之嗟，又谁咎也。
经文意思是：不节制自己，就会哀叹悲伤，没有灾难。象舌辛意思是：因自己不节制导致悲伤，又能责怪谁呢？

六三：不节若，则嗟若，无咎。
《象传》曰：不节之嗟，又谁咎也。
三居《兑》之上，上画开口，为漏泽，不节之象。盖《兑》泽至三，坎水既盈，一时任意挹取，不知节省，至后将不继，不免咨嗟悔恨，故曰“不节若，则嗟若”。是为悦极生悲者，祸由己致，无所怨咎，故曰“无咎”。《象传》曰“又谁咎也”，谓当节不节，“不节”在己，“嗟若”亦在己，又将谁咎乎？
【占】 问时运：壮不自检，老大徒悲，其将谁怨乎？
○　问战征：临时不谋，后悔难追。
○　问营商：当其获利，骄奢无度，一旦耗失，便致哀嗟，咎由自取耳。
○　问婚姻：有先喜后悲之象。
○　问功名：随得随失。
○　问家宅：三以阴居阳，地位不当。必致先富后贫。
○　问疾病：病由不节饮食所致，幸无大咎。
○　问失物：付之一叹，不须怨人。
○　问六甲：生女。
【例】　明治二十年十一月，旧大垣藩主户田氏共伯，任澳大利亚全权公使，偕眷属赴任，临发横滨，枉驾余宅。此时送者不下数十人，伯曰：请占海上平安。筮得《节》之《需》。
断曰：三爻居内外卦之交，正合贵下出外远行之兆；《坎》为水，兑为泽，有大海之象。三动体《需》，《需》《彖》曰“险在前也”，知此行防有险难。卦反《涣》，《涣》象为“风行水上”，知必有风；《兑》正西，《坎》正北，知其风必自西而北。爻曰“不节若，则嗟若”，谓非秉节而行，必致咨嗟。今贵下皇华出使，节钺在身，必能使海若效顺，百神呵护，即遇风险，必无咎也。《需》《彖》辞又曰“利涉大川，往有功也”，是可为贵下贺焉。
时送行者，如旧藩臣《井》田五藏，青森县知事菱田文藏、大审院判事鸟居断三、神道教正鸿雪爪《咸》皆在座，倾听之余，或谓照此判词，海上风波，浑如眼见，未来之事，皆得前知，疑余臆断，未必可信也。鸿雪爪君独云：高岛君《易》筮，素称入神，多为人所不《解》者也。余曰：余惟凭爻而断，应与不应，非余所知，然向所断，未尝有或爽者，殆可谓如响斯应者矣。诸士惟惟，不复有言。后四年，户田伯归朝，告余以当时海上困难，一如《易》断。

Line-3
Legge: The third line, magnetic, shows its subject with no appearance of observing the proper regulations, in which case we shall see her lamenting. But there will be no one to blame but herself.
Wilhelm/Baynes: He who knows no limitation will have cause to lament. No blame.
Blofeld: Sighing over an apparent lack of restraint -- no error!
Liu: One does not limit oneself and has cause for lamenting. No blame.
Ritsema/Karcher: Not the Articulating like, by-consequence the lamenting like. Without fault.
Shaughnessy: If one is not moderate-like, then one will be sighing-like; there is no trouble.
Cleary (1): If one is not disciplined, one will lament. It is no fault of others.
Cleary (2): Without regulation there will be lament, but you cannot blame anyone.
Wu: If he does not achieve any regulation, he will lament later. No one is to blame.
COMMENTARY
Confucius/Legge: Who should there be to blame? Wilhelm/Baynes: Lament over
neglect of limitation -- who is to blame for this? Blofeld: Who would find fault with that? [It is salutary to regret lack of restraint in ourselves or others.] Ritsema/Karcher: Furthermore whose fault indeed? Cleary (2): Whose fault is the lament that comes from lack of regulation? Wu: He laments for being not able to conserve. Who else is to blame?
Legge: Line three should be dynamic, but is magnetic, and neither central nor correct. She has no proper correlate, and is the topmost line in the trigram of Complacent Satisfaction. She refuses the restrictive regulations and will discover her mistake after it is too late. She knows by her lamentations that she only has herself to blame.
NOTES AND PARAPHRASES
Siu: The man does not follow promulgated laws in his own activities. His actions lead to regret.
Wing: Your extravagant behavior and lack of restraint have led you into a state of difficulty. If you are now feeling regret over this and not busy placing the blame elsewhere, you will avoid further mistakes.

Editor: Wilhelm says: "No blame," and Blofeld says: "No error." These renderings seem misleading, since Legge's admonition: "But there will be no one to blame but herself" is more in harmony with the line's meaning. Wilhelm's commentary paradoxically acknowledges this: "But one has oneself to blame for this result." The line is often given in the conditional sense: "If you don't observe the proper regulations, you'll be sorry." A healthy mind is a castle that cannot be invaded without the will of its master; but if [evil spirits] are allowed to enter, they excite the passions of men and women, they create cravings in them, they produce bad thoughts which act injuriously upon the brain; they sharpen the animal intellect and suffocate the moral sense. Evil spirits obsess only those human beings in whom the animal nature is preponderating. Minds that are illuminated by the spirit of truth cannot be possessed; only those who are habitually guided by their own lower impulses may become subjected to their influence.
Paracelsus -- De Ente Spirituali
A. An image of self-caused misfortune.
B. You'll regret it if you exceed the mean.

周易第六十卦九四爻详解详解
六四爻辞
六四。安节，亨。
象曰：安节之亨，承上道也。
白话文解释
六四：安于节俭遵礼的生活，通泰。
《象辞》说：安于节俭遵礼的生活之所以吉利，是因为顺从了君上的旨意。

北宋易学家邵雍解
吉：得此爻者，秉公守法，安于正道，福利可获。做官的会得到上司的欣赏，升迁有望。

台湾国学大儒傅佩荣解
时运：平安是福，听命行事。
财运：安居外地，一切节俭。
家宅：平安无事；夫妻平顺。
身体：病由口入。

六四变卦

  六四爻动变得周易第58卦：兑为泽。这个卦是同卦（下泽上泽）相叠。泽为水。两泽相连，两水交流，上下相和，团结一致，朋友相助，欢欣喜悦。兑为悦也。同秉刚健之德，外抱柔和之姿，坚行正道，导民向上。

九四爻的哲学含义

节卦第四爻，爻辞：六四：安节，亨。爻辞释义
本爻辞的意思是：安然实行节制，可获亨通。
从卦象上看，六四以阴爻居柔位，当位得正。其上承九五，与九五属于亲比关系，下与初九正应，上下关系融洽。上面遵从君主，下面接受贤士的监督，并以此为动力对自己实行节制，故而能亨通。
《象》中这样解释本爻：“安节之亨”，承上道也。这里指出：“安然实行节制，可获亨通”，说明谨守柔顺尊上之道。
占得此爻者，在各个方面都能做到节制，而且自己非常愿意这么做，度也掌握得很好。这样在各个方面都可获亨通。
六四：安节，亨。
象曰：安节之亨，承上道也。
经文意思是：安于节制，亨通。
象辞意思是:安于节制的亨通，是顺承九五的天道。

六四：安节，亨。
《象传》曰：安节之亨，承上道也。
四本《坤》体，《坤》为安，故曰“安”；居《坎》之始，《坎》为险，以《兑》节之，斯得化险为安，故曰“安节”。“安节”者，安而行之，不失其节，则何往不通？故曰“安节，亨”。四得位承五，五“中正以通”，四先通之，是以《彖》之亨，惟归于四；四以承五得亨，而天下无不亨矣。《象传》曰“承上道也”，上指五，道即《节》之道，谓五以节风示天下，四比近五，能首承其道也。
【占】 问时运：一路平安。
○　问战征：善战者在先安军心，军心安，则临危不惧，而所向有功。
○　问营商：四在外卦之始，必是初次贩货出外，能事事节俭，斯得安居外地，而所谋亦得亨通矣。
○　问功名：能承上意，必得成名。
○　问婚姻：四以阴居阴，得位承阳，自得家室安全。
○　问家宅：平安获吉。
○　问疾病：病由口入，能节饮食，自得安泰。
○　问六甲：生男。
【例】　官吏某来，请占官位升迁，筮得《节》之《兑》。
断曰：六四重阴，爻象安静，事事中节，是以亨也。《象传》曰“承上道也”，上谓五，四与五比，能承上旨而行节也。今足下占官途升迁，得《节》四爻，四与初应，初“知通塞”，故四能安分守己，不失其节。惟承上之意旨而行，是以发皆中节，无往而不亨通也，升迁必矣。四与五间一爻，升迁当在明年。

Line-4
Legge: The fourth line, magnetic, shows its subject quietly and naturally attentive to all regulations. There will be progress and success.
Wilhelm/Baynes: Contented limitation. Success.
Blofeld: Peaceful restraint -- success!
Liu: Peaceful limitation. Success.
Ritsema/Karcher: Quiet Articulating Growing.
Shaughnessy: Placid moderation; receipt.
Cleary (1): Peaceful discipline is developmental.
Cleary (2): Peaceful regulation is successful.
Wu: He achieves regulation with ease. Pervasive.
COMMENTARY
Confucius/Legge: Progress and success is due to the difference which accepts the ways of the ruler above. Wilhelm/Baynes: Accepting the way of the one above. Blofeld:

Success is indicated by the firm line immediately above this one. Ritsema/ Karcher: Receiving tao above indeed. Cleary (2): Taking up the higher path. Wu: He supports his superior.
Legge: Line four is magnetic, as it ought to be, and she has respect for the authority of the
dynamic ruler in line five above her -- hence the good symbolism and auspice.
NOTES AND PARAPHRASES
Siu: The man understands the nature of regulations and accommodates accordingly. He does not waste energy in useless struggles, but directs it effectively to solving the problem at hand.
Wing: Allow your Limitations to become natural extensions of your behavior. Accommodate and adapt yourself to the fixed conditions in the situation. Don't carry on battles over "the principle of the thing." Deal with the matter at hand and you will meet with success.
Editor: The idea here is to work within the limitations of the situation at hand. By doing this, one acts according to the will of the Self: ("...accepts the ways of the ruler above"). When nothing is possible without His will, then what is the use of planning? Is it not better to depend on Him and do as He wills? ... When his will bids circumstances and environment change, then accept the change, not before.
Swami Saradananda
A. Accept the restrictions of the Work.

周易第六十卦九五爻详解详解
九五爻辞
九五。甘节，吉，往有尚。
象曰：甘节之吉，居位中也。
白话文解释
九五：以节俭遵礼为乐，吉利。秉此而行，所往必得别人资助。
《象辞》说：以节俭遵礼为乐之所以吉利，因为九五之爻，所居恰当，像人居德行义，自然获得人家资助。

北宋易学家邵雍解
吉：得此爻者，正当好运，谋望有成。

台湾国学大儒傅佩荣解
时运：苦尽甘来，功名必显。
财运：贩米外地，获利必丰。
家宅：正直节俭；百年好合。
身体：节食可治。

九五变卦
九五爻动变得周易第19卦：地泽临。这个卦是异卦（下兑上坤）相叠。坤为地，兑为泽，地高于泽，泽容于地。喻君主亲临天下，治国安邦，上下融洽。

九五爻的哲学含义

节卦第五爻，爻辞：九五：甘节，吉，往有尚。爻辞释义
甘节：指心甘情愿地节制。
本爻辞的意思是：能心甘情愿地节制，可获吉祥。前行一定会受到褒奖。
从卦象上看，九五以阳爻居君位，持中守正，做事能讲究分寸，不偏不倚，而且做为君主，也是甘愿这么做，以给自己的臣民起到表率作用，得到百姓的拥护，吸引更多的贤士前来辅佐自己。
《象》中这样解释本爻：“甘节之吉，位居中也。”这里指出：“能心甘情愿地节制，可获吉祥”，这是由于居位中正的缘故。
占得此爻者，可能是一个单位的领导或是孩子的家长，你应该在各个方面节制自己，这样给下属或孩子起到表率作用，你会得到他们的尊敬的。
九五：甘节，吉；往有尚。
象曰：甘节之吉，居位中也。
经文意思是：以节俭的生活为甜美，吉祥，前往会受到尊重。
象辞意思是：以节俭的生活为鉗美的吉祥，是由于九五居中得位。

九五：甘节，吉，往有尚。
《象传》曰：甘节之吉，居位中也。
五居尊位，为《节》之主，《彖》所谓“当位以节，中正以通”，惟五当之。《彖》首戒“苦节，不可贞”，反苦为甘，其道必贞，贞则吉矣，故曰“甘节，吉”。四居《坎》中，《坎》《彖》曰“行有尚”，《节》四之“往有尚”，盖即由《坎》《彖》而来。“往”即“行”，谓能行斯而往，洵可嘉尚。按五味以甘为得中，咸苦酸辛，皆偏也。节味之偏，而适其中，谓之“甘节”，甘则人皆乐从，而不病其难也，此“甘节”之所以为吉也。《象传》以“居位中”释之，《礼·月令》白，“中央土，其味甘”，甘位居中，五为君，君位亦居中，《象传》所释之意取此。
【占】 问时运：运如嚼蔗，到老愈甘。
○　问营商：稼穑作甘，当以贩运谷米为吉。“往有尚”，往者往外也，尤当贩米，往外洋销售，定必获利。
○　问功名：苦尽甘来，功名必显。
○　问家宅：五爻得位，中央为甘，知此宅必地位中正，家风正直，节俭足以嘉尚。
○　问婚姻：女之嫁曰往“往有尚”，谓往而成礼。“甘”者，甘心相从，有百年好合之象，吉。
○　问疾病：病在中宫，甘则中满，须宜节食为要。
○　问六甲：生男。
【例】　某商人来，请占商业盈亏，筮得《节》之《临》。
断曰：味之甘者，人所乐嗜，然过甘则味亦变，节之所以适其中，于味然，于万事亦无不然。“往有尚”者，谓由此以往，事皆可尚，事皆获吉矣。今足下占商业盈亏，得《节》四爻，知足下于商业，经营已久，向以不知撙节，致来嗟恨。去岁得安，今年又必获甘味，所当裁而节之。事事从节，毋以盈满自侈，斯盈可长保其盈矣，故吉。“往”者，为遵此《节》道以往，“往有尚”，亦往有功也。足下此后，商业大利。

Line-5
Legge: Line five, dynamic, shows its subject sweetly and acceptably enacting his regulations. There will be good fortune. The onward progress with them will afford ground for admiration.
Wilhelm/Baynes: Sweet limitation brings good fortune. Going brings esteem.
Blofeld: Voluntary restraint -- good fortune! Advancing now wins praise. [Presumably this means that we have rightly exercised restraint and that the time has now come for us to continue our advance.]
Liu: Sweet limitation. Good fortune. Undertakings bring honor.
Ritsema/Karcher: Sweet Articulating significant. Going possesses honor.
Shaughnessy: Sweet moderation; auspicious; in going there will be elevation.

Cleary (1): Contented discipline is good: If you go on, there will be exaltation.
Cleary (2): Contented regulation is auspicious. To go on will result in exaltation.
Wu: There is optimal regulation. Auspicious. Wherever he goes, he will succeed.
COMMENTARY
Confucius/Legge: The good fortune is due to the line occupying the place of authority and being in the center. Wilhelm/Baynes: The good fortune comes from remaining central in one's own place. Blofeld: This is indicated by the central position of this ruling line. Ritsema/Karcher: Residing-in the situation: centering indeed. Cleary (2): The position one is in is balanced. Wu: His central position.
Legge: Line five is dynamic and in his correct place. He has no proper correlate, and so regulates himself. But he is the lord of the hexagram, and his influence is everywhere beneficially felt.
NOTES AND PARAPHRASES
Siu: Before exacting obedience from others, the man in a high position first applies the restrictions to himself. His beneficial influence is widely felt.
Wing: In influencing others you must become an example. When Limitations and restrictions are necessary, take them upon yourself first. In this way you are certain that they are acceptable while you win the praise and emulation of others. Good fortune.
Editor: If we don't impose restrictions on ourselves, we are not likely to influence others to do so: "Handsome is as handsome does." In many contexts, the line can suggest a situation in which one may advance only by clearly differentiating its inherent limitations. But animals which live in pure nature never overdo anything, neither sex nor food nor anything else, because their patterns of behavior always impose the right measure and the moment to stop. The moment to start and the moment to stop is all built into their behavioral system, which is why Jung always said that animals were much more pious and religious than man because they really obey their inner order and really follow the meaning of what they are meant to be, never going beyond that.
M.L. Von Franz -- Alchemical Active Imagination
A. Equitable discipline advances the Work.
B. By recognizing innate difficulties within the situation one is enabled to proceed pragmatically.
C. Maintain realistic expectations in the matter at hand.

周易第六十卦上九爻详解详解
上六爻辞
上六。苦节，贞凶。悔亡。
象曰：苦节贞凶，其道穷也。
白话文解释
上六：以节俭遵礼为苦，卜问得凶兆，其人将为家道败落而悔恨。
《象辞》说：以节俭遵礼为苦，卜问得凶兆，正如上六阴爻孤悬一卦之尽头，像人走入穷困不通的境地。

北宋易学家邵雍解
凶：得此爻者，不得天时，名利皆无。做官的不知变通，前途渺茫。

台湾国学大儒傅佩荣解
时运：不知变通，贫困一生。
财运：失去良机，怨叹无用。
家宅：开明为宜；顽固难处。
身体：病势垂危。

上六变卦

  上六爻动变得周易第61卦：风泽中孚。这个卦是异卦（下兑上巽）相叠。孚本义孵，孵卵出壳的日期非常准确，有信的意义。卦形外实内虚，喻心中诚信，所以称中孚卦。这是立身处世的根本。

上九爻的哲学含义

节卦第六爻，爻辞：上六：苦节；贞凶，悔亡。爻辞释义
本爻辞的意思是：因节制过分，则会感到苦涩，若坚持不改，会发生凶险。如果能对过分节制感到懊悔，则凶险有可能消失。
从卦象上看，上六属于阴爻居于柔位，当位得正，但是其属于节卦的最高位，又不居中，不能守中，有越过中道而行极端之节道之象，苦苦地加强节制而不知松动，知塞而不通。
《象》中这样分析本爻：“苦节贞凶”，其道穷也。这里指出：“因节制过分，则会感到苦涩，而且会发生凶险”，因为过分节制必然导致末路穷途。
占得此爻者，你已经有节制过头的倾向了，比如虽然节俭是美德，可是为了节省钱你吃不好穿不好，这就是节制过度了。不要过度节制，若过度地约束自己，生活得像个苦行僧，事业上也放不开手脚，这样对你不利。当务之急，就是在自我放任和自我节制之间找到一个折中点，因为不管是对自己还是对他人，过度地节制都是行不通的。
上六：苦节，贞凶，悔亡。
象曰：苦节贞凶，其道穷也。
经文意思是过度苦苦节制，守正道凶险，但没有悔恨。
象辞意思是：过度节制的凶险，是因为穷途末路。

上六：苦节，贞凶，悔亡。
《象传》曰：苦节贞凶，其道穷也。
六重阴不中，居《节》之极，是过《节》者。《尔雅》，“卤，咸苦也”，坎水润下作咸。《兑》为刚卤，是味之苦者也。上与初相终始，初在泽底，节以防漏，上在泽口，出纳由之，而竟概节之，是不知通塞也，其困苦之状，物所难堪，有不可终日者矣，故《彖》之“苦节”，独归于上。“悔亡”者，谓奢不如俭，以此修身，悔自亡矣。《传》曰“道穷”，即以释《彖》者释之。“苦节，贞凶”者，自古之龙逢比干，为国亡身，克全臣节，其祸虽凶，其道则正，足以表式万世，复有何悔？
【占】 问时运：运途亦正，为固执不通，以致终身穷苦。
○　问营商：机会已极，不知变通，以致穷迫，徒自苦耳。
○　问功名：其人则守正不阿，困苦自守，难望成名。
○　问战征：爻象重阴，柔弱无力，又当地穷势极，只知苦守不出，终必凶矣。
○　问疾病：阴盛阳衰，病势已极，凶。
○　问六甲：生男。
【例】　有商友某氏，请占株式高下，筮得《节》之《中孚》。
断曰：此卦泽上有水之象，泽有水，盈则通之，不盈则塞之。通塞者，是为水之节制也，上爻当泽之上口，宜通而塞，是过于节也。水流而不止，流水甘也，上塞而不流，则为停潦，甘亦苦矣，故曰“苦节，贞凶”。今足下占株式高低，得此爻象，株式者，财用之资，财源犹如水源，宜流通，不宜壅塞；况上爻当时位已极，若塞而不穷，好为垄断，以期高价，令人迫蹙困苦，无以为生，防苦极生变，则苦人者反而自苦，取凶之道，亦取穷之道也。宜速开通，斯可免凶矣。
其人闻之，即日卖脱。后其价随即低落。
【例】　三十一年，占北海道厅之治象，筮得《节》之《中孚》。
断曰：上爻当兑泽之口，坎流既盈，又复节而不通，令人不得沾其惠泽，是谓“苦节，”其道必凶。今占北海道厅政治，得此爻象，知其施政，有不合地势，不通民情，上下拥塞，号令不行之象。上爻动为《中孚》，当速变通出之，斯可孚而化邦也。就外象论之，兑泽水盈，盈则必溢，《兑》，秋也，防秋时有洪水之灾。
是年九月，果有水难，人民苦之，凶象如是。
【例】　三十一年，占外交形势，筮得《节》之《中孚》。
断曰：上爻之“苦节”，是过节者也，节得其中则甘，过之则苦。天下事皆贵适中，过则困苦随之，凶祸亦随之矣，是势所必然也。今占外交，得此爻象，知当今时势，正是泽水满溢，岌岌可危之际，所宜流通四海，变其节制，以适权宜，斯可免受困苦。若竟吝而不出，固执自守，其凶必矣。

Line-6
Legge: The sixth line, magnetic, shows its subject enacting regulations severe and difficult. Even with firmness and correctness there will be evil. But though there will be cause for repentance, it will by and by disappear.
Wilhelm/Baynes: Galling limitation. Perseverance brings misfortune. Remorse disappears.
Blofeld: Painful restraint -- persistence brings misfortune! However, regret will cease later.
Liu: Bitter limitation. Continuing brings misfortune. Remorse vanishes.
Ritsema/Karcher: Bitter articulating, Trial: pitfall. Repenting extinguished.
Shaughnessy: Withered moderation; determination is inauspicious; regret is gone.
Cleary (1): Painful discipline bodes ill if persisted in, but regret vanishes.
Cleary (2): Painful regulation bodes ill if persisted in. By repenting, it is eliminated.
Wu: There is excessive regulation. It will be foreboding to pursue it obstinately. Regret will disappear. [In this extreme position, he has no business to do stringent regulation. Whatever he does will be excessive and therefore foreboding. The fact that he remembers the virtue of regulation will mitigate his regret for overdoing it.]
COMMENTARY
Confucius/Legge: The course indicated by the hexagram has come to an end.
Wilhelm/Baynes: Its way comes to an end. Blofeld: Misfortune in the sense that the road we are following peters out. [This implies that we should stop following our present course and that, by doing so, we shall eliminate the cause of our present worry or regret.] Ritsema/Karcher: One's tao exhausted indeed. Cleary (2): That path comes to an impasse. Wu: Excessive regulation is foreboding, because it goes nowhere.
Legge: Line six is magnetic, in its proper place. She must be supposed to possess an exaggerated desire for enacting regulations. They will be too severe, and the effect will be evil. But as Confucius says in the Analects 3:3, it is not so great a fault as to be easy and remiss. It may be remedied, and cause for repentance will disappear.
NOTES AND PARAPHRASES
Siu: The man exhibits an exaggerated desire for restrictive regulations. This will not be endured for long by the people. However, ruthless severity may, at times, be the only

protection against temptation and irresolution and may eliminate later cause for repentance.
Wing: Excessive restrictions demanded of others will eventually meet with resentment. Nothing worthwhile can be accomplished in this way. However, for your own benefit, you may require severe restraints for a time to aid in your self-development and to help you avoid regretful mistakes.
Editor: In terms of the Work, this is an extremely tricky line demanding subtle interpretation. The first two sentences are a rephrasing of the Judgment; the last sentence is a disclaimer telling us that excessive regulations are acceptable after all. This juxtaposition of contradictory ideas suggests a test situation: it is left entirely up to the querent where to draw the line. In the absence of contrary data it is usually safe to side with Confucius as described in Legge's commentary. On the other hand, it must also be recognized that extreme restriction is not the middle way, hence can only be useful as a strategic temporary measure, not as a way of life. Sacrifice is necessary. If nothing is sacrificed nothing is obtained. And it is necessary to sacrifice something precious at the moment, to sacrifice for a long time and to sacrifice a great deal. But still, not forever. This must be understood because often it is not understood. Sacrifice is necessary only while the process of crystallization is going on. When crystallization is achieved, renunciations, privations, and sacrifices are no longer necessary.
Gurdjieff
A. You are limiting yourself, but it is OK.
B. Too much structure inhibits growth.
C. When discipline becomes oppression, the Work suffers.
April 10, 2001, 12/16/08