第 35 卦 · 火地晋

晋卦原文
晋。康侯用锡马蕃庶，昼日三接。

象曰：明出地上，晋。君子以自昭明德。

白话文解释
晋卦：康侯用成王赐予的良马来繁殖马匹，一天多次配种。
《象辞》说：“本卦上卦为离，离为日；下卦为坤，坤为地。太阳照大地，万物沐光辉”，是晋卦的卦象。君子观此卦象，从而光大自身的光明之德。
《断易天机》解
晋卦离上坤下，为乾宫游魂卦。晋取前进、晋见、晋升之意，上离下坤，为太阳普照大地，万物和顺之象，多主吉。

北宋易学家邵雍解
日出地上，万物进展；赏赐隆重，百谋皆遂。
得此卦者，如旭日东升，气运旺盛，收入颇丰，谋事可成，百事如意。

台湾国学大儒傅佩荣解
时运：好运新来，步步高升。
财运：光亮之业，最有利润。
家宅：阳光之屋。
身体：自知之明。

传统解卦
这个卦是异卦（下坤上离）相叠。离为日，为光明；坤为地。太阳高悬，普照大地，大地卑顺，万物生长，光明磊落，柔进上行，喻事业蒸蒸日上。
大象：日出地面，普照大地，有光明上进之象。
运势：事业、名望、财运皆吉，所谓有加官晋爵之兆。
事业：顺利。应遵守正道，迎难而上，克敌制胜，因势利导。树立良好的人际关系，深得人心。全力以赴，不得有丝毫犹豫不决，更忌优柔寡断，而应败不馁，勇往直前。注意和衷共济，共同前进。
经商：行情好，市场竞争顺利。但也会遇到一些困难，要迎难而上，因势利导，克敌制胜，争取众人支持。前进中的挫折不可免，只要动机纯正，必可转危为安。
求名：经过刻苦努力与奋斗，已具备开拓事业的基础，却因无人引荐，暂时不得志，决不可因此自暴自弃，须耐心等待时机。同时，更加积极地创造条件。
婚恋：吉星高照。会有理想的结果，但决不可自恃条件优越而抱无所谓的态度或过于挑剔。
决策：处于不断上升的形势，不会有过大的阻力。但务必争取众人信任，获取人心，再接再厉，只要动机纯正，克服侥幸心理，必有喜从天降。

第三十五卦的哲学含义

晋卦卦象，火地晋卦的象征意义
晋卦，本卦是异卦相叠，上卦为离，下卦为坤。离为日，为光明；坤为地。阳高悬，普照大地，大地卑顺，万物生长，光明磊落，柔进上行，喻事业蒸蒸日上。
晋卦位于大壮卦之后，《序卦》说：“物不可以终壮，故受之以晋。晋者，进也。”大壮卦有“止”意，现在则到了进展的时刻。《杂卦》说：“晋，昼也。”其象为“明出地上”，有如白日，适宜活动。
《象》中这样分析本卦：明出地上，晋；君子以自昭明德。这里指出：阳光从地面上升起，象征着前进和昌盛，也象征着发出自己的光和热。所以，君子应该充分显示自己的才华和美德，发挥自己的作用。晋卦给人的启示就是：求进发晋卦属于中上卦。《象》中这样评断此卦：锄地锄去苗里草，谁想财帛将人找，一锄锄出银子来，这个运气也算好。
此卦卦名为晋。《说文》中说：“晋，进也。日出，万物进。”也就是说万物随着太阳一起前进、生长的意思。俗话说“万物生长靠太阳”，说的就是这个意思。太阳出来了，植物开始向上生长，越来越高。如果将太阳比作为君王，则是众人受到君王的恩泽而有所作为的意思,当然君王对臣民最大的恩泽也就是加官进爵了,所以“晋”也有升官的含义。《序卦传》中说：“物不可以终壮，故受之以晋。晋者，进也。”就是说事物不可能总是停留在强壮的状态中，强壮后必有所前进、发展，所以大壮卦的后面是晋卦。
晋卦卦画：晋卦的卦画为两个阳交四个阴爻。
晋卦卦象：从卦象上进行分析，晋卦上卦为离为日为光明，下卦为坤为地为柔顺，所以太阳从东方的大地上升起来就是晋卦的卦象。旭日东升，正是晋升的大形象，这是每天人们都能看到的。而贤明的君王会对有功的臣民进行奖赏，所以臣民的加官进爵也是晋升的形象。

35.火地晋(䷢)-高岛易断
卦体上《离》下《坤》，坤为地，《离》为火。《坤》之《 彖传》曰“行地无疆”，行即进也；《离》之性为火炎上，炎上亦进也。且物之善进者，莫如牛马，《坤》为马，《离》为牛，皆能行远，有进往之象。火，明也，地，顺也，明则足以烛远，顺则足以推行，又有进长之义。按：《晋》，进也。《晋》古文作晉，从臸从日，臸正字通，即刃切，音进，前往也，上升也。《序卦传》曰，“物不可以终壮，故受之以晋”，此《晋》所以继《大壮》也。
晋：康侯用锡马蕃庶，昼日三接。
▲　金文晋
卦象上明下顺，《离》明为日，故象君，《坤》顺为臣，故象臣，合之为君明臣良之象。《坤》为国，为邦，故谓“侯”。《坤》为康，康安也；《坤》为马，故谓“马”；《坤》为众，故谓“蕃庶”；《离》为日，故谓“昼”。盖爻称“康侯”者，谓明臣也，明臣升进，天子美之，赐以车马蕃庶，言车马之多也。“昼日三接”者，言不特赐予之多，且觌见之频，一昼之间，三度接见也。
《彖传》曰：晋，进也。明出地上，顺而丽乎大明。柔进而上行，足以康侯用锡马蕃庶，昼日三接也。
此卦《离》日《坤》地，取象“日出地上”，日出地而上进，光升于天，明丽于地。顺而柔者《坤》也，丽而明者《离》也。“大明”者，明君也；“上行”者，臣之升进于上也。谓其时天子大明在上，诸侯恭顺在下，明良相济，君臣一德，天子褒赏勋功，蕃赐车马，一昼三觌，宠赐甚隆，品物蕃多也，接谒甚优，问劳再三也。考大行人一职，曰“诸公三飨，三问三劳；诸侯三飨，再问再劳；子男三飨，一问一劳”，即天子三接诸侯之礼也。“赐马”，即观礼所谓匹马卓上，九马随之也。
以此卦拟人事，在国为君臣，在家为父子。《离》下《巽》上为《家人》，《家人》曰“有严君焉”；《坤》为母，亦为民，有母子之象焉。父在上而明察，有义方，无溺爱也；子在下而顺从，有孝敬，无忤逆也。由此以齐家，则上明下顺，而一家和睦，盘匜得甘脂之奉，门庭来欢乐之休，先意承志，顺之至也，和气婉容，柔之正也。“丽乎大明”者，继志而达孝也；“进而上行”者，人侍而承欢也。国曰“康侯”，即家所称孝子贤孙者也。“赐马蕃庶”者，国有恩赐，犹家之有庆赏也。“昼日三接”者，觌礼谓三飨三问三劳，犹世子所称“朝问安，昼视膳，夜视寝”者是也。《大学》言修齐，首称“明明德”，惟其有《离》明之德，斯进而“修身”，进而“齐家”，进而“治国平天下”，由是道也。此《晋》卦所以取象于“明出地上”也夫！
以此卦拟国家，上卦为政府，得火之性，能启国运之文明；下卦为人民，得地之性，能柔顺而上进。上以其明照临夫下，下以其顺服从夫上。《象》曰“明出地上”，谓日之初出，渐进渐高，喻明君之擢用贤臣，登进上位也。顺必丽夫明，则顺乃有济，柔必进于明，则柔得其正，不然，顺以取悦，转致蔽其明也，柔而生暗，必不能以行也，故《 彖传》曰“顺而丽乎大明，柔进而上行”，此《晋》之所以言进也。曰“用赐马藩庶”，“用”，谓用以赏赐也，如《采菽》一诗所云，“君子来朝，何赐予之？虽无予之，路车乘马”者是也。“昼日三接”者，行观礼，一也；三飨三致命，降西阶拜，二也；右肉袒，入庙门，出屏南，后入门左，王劳之，再拜，三也：此为元首明哉，股肱良哉。一时远臣来朝，天子燕飨，物美礼隆，赐予之厚，接见之频，典甚重也。历观六爻，初为始进，故有“摧如”之象。二之“愁如”，亦凛初之“摧如”而来也。三则不摧不愁，而“众允”孚矣。此为内卦，得《坤》之柔而进也。四不当位，故有“鼫鼠”之戒。五为卦主，则“往有庆也”。上处《离》之极，《离》为戈兵，故曰“伐邑”，此为外卦，得《离》之丽而明也。《象》曰“君子以自昭明德”，“君子”者，即《离》卦所称“明两作，离”之“大人”也。
通观全卦，卦体从《大壮》来，上卦变《震》之下画而为《坤》，下卦变《乾》之中画而为《离》；《晋》，进也，壮则行之，是以“进而上行”也。《象》曰“明出地上”，“明”即谓《离》，“地”即谓《坤》，“出”即所谓“上行”也。日之光明在天，日之照临在地，日以明而上行，不明不特不见行，且不见为日也。六爻皆言《晋》，而《晋》各随其先后以为象。初为进步之始，人或不我孚也，宜宽裕以处之也。二进于初，二虽怀愁，已见其吉而受福也。三则又有进矣，罔孚者，忽而其孚，众心允服，悔何有焉？内三爻得《坤》之顺，故皆吉；四当外卦之始，出《震》入《离》，首鼠两端，有一前一却之象，虽贞亦厉。五为卦主，柔进上行，故“往吉，无不利”也。上处《晋》之极，“角”，即《大壮》羝羊之角也，进而不顺，必致吝也。外三爻当《离》之位，高而难进，故多厉。盖《离》之配卦十有六，象之最美者，莫如《晋》、《大有》。《大有》“明在天上”，其明最盛；《晋》“明出地上”，其明方新。明之方新，其进贵柔，六爻中四上两爻曰“厉”，四进非其道，故如技穷之鼠，上穷而又进，故有《晋》角之危，皆失柔进之道也。圣人显微阐幽，忧患作《 易》，故于《晋》明之世，犹必以“贞厉”“贞吝”为戒。初、二、三、五之吉，正所以劝其进也。自明其德，用以明天下之德，旨在斯乎？
《大象》曰：明出地上，《晋》，君子以自昭明德。
日西入为夕，东出为旦。方其始出，渐进渐高，愈高愈明，光无不照，幽隐遍烛，即《晋》之象。君子法此象，以自明其德。德，心之德也，与生俱来，灵明夙具，本无一毫私欲，得而蔽掩，犹日之初出于地，沧沧凉凉，明光华照，本无一些云翳。“自昭明德”，昭，即明也，所谓自昭明德，明德而犹待于明。此事不容假贷，唯在自知之而自明之耳。君子切而责之于自，致知格物，以启自昭之端，诚意正心，以致自昭之实，谓之“君子以自昭明德”也。
【占】　问时运：正当好运新来，犹朝日初出，渐升渐高，明光普照也。吉。
○　问战征：当大军初发，顺道而进，宜日战，不宜夜攻。
○　问营商：最利煤炭地火等生业，取其明也。吉。
○　问功名：有功名指日高升之象，吉。
○　问讼事：宜返而自讼。
○　问家宅：此宅朝东南，高敞明朗，得太阳吉曜照临，大吉。
○　问六甲：生女。
○　问失物：在明堂中寻之，得。

Judgment
Legge: In Advance of Consciousness we see a prince who secures the tranquility of the people presented on that account with numerous horses by the king, and three times in a day received at interviews.
Wilhelm/Baynes: Progress. The powerful prince is honored with horses in large numbers. In a single day he is granted audience three times.
Blofeld: Progress. The richly endowed prince receives royal favors in the form of numerous steeds and is granted audience three times in a single day. [This passage indicates great merit richly rewarded.]
Liu: The Marquis K'ang (rich, powerful, healthy) is bestowed with many horses by the king, who receives him three times in a single day.
Ritsema/Karcher: Prospering, the calm feudatory avails-of bestowing horses to multiply the multitudes. Day-time sun three-times reflected. [This hexagram describes your situation in terms of thriving in the full light of the sun. It emphasizes that contributing to this increase by helping things to flourish is the adequate way to handle it...]
Shaughnessy: The Lord of Kang is herewith awarded horses in luxuriant number, during daylight thrice connecting.
Cleary (1): Advancing, a securely established lord presents many horses, and grants audience three times a day.
Cleary (2): Advancing, a securely established lord is presented with, etc.
Wu: Advancement indicates that the prince who has secured peace and prosperity of the state is conferred with many fine horses. The king grants him an audience three times in one day.

The Image
Legge: The image of the earth and that of the bright sun coming forth above it form Advance of Consciousness. The superior man, in accordance with this, gives himself to make more brilliant his bright virtue.
Wilhelm/Baynes: The sun rises over the earth: the image of Progress. Thus the superior man himself brightens his bright virtue.
Blofeld: This hexagram symbolizes fire blazing from the earth. The Superior Man reflects in his person the glory of heaven's virtue.
Liu: The sun rising above the earth is the symbol of Progress. Thus the superior man brightens his character.
Ritsema/Karcher: Brightness issuing-forth above earth. Prospering. A chun tzu uses originating enlightening to brighten actualizing-tao. [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): Light emerges over the earth, advancing. Thus do superior people by themselves illumine the quality of enlightenment.
Cleary (2): Light emerges over the ground, advancing. Developed people illumine the quality of enlightenment by themselves.
Wu: Brightness rises above the earth; this is Advancement. Thus the jun zi keeps his bright virtue shining.
COMMENTARY
Confucius/Legge: In Advance of Consciousness we have the bright sun appearing above the earth; the symbol of Docile Submission cleaving to that of the Great Brightness; and the magnetic line advanced and moving above: all these things give us the idea of a prince who secures the tranquility of the people.
Legge: The subject of the Judgment is a feudal prince whose services to his country have made him acceptable to his king. The King's favor has been shown to him by gifts and personal attentions. The symbolism of the lines indicates the situations encountered by the prince. The written character for this hexagram means "to advance," a quality it shares with hexagrams number forty-six, Pushing Upward, and number fifty-three, Gradual Progress. In the present case the sun ascending from the earth to the meridian readily suggests the idea of advancing.

Hu Ping-wen (Yuan dynasty) says: "Of the strong things there is none so strong as Heaven, and hence the superior man patterns himself on its strength. Of bright things there is none so bright as the sun, and he patterns himself on its brightness."
Anthony: This hexagram concerns self-development which yields progress in our external life situation. If we are not making progress, we should review our attitude. Some widely accepted ideas may be decadent from the viewpoint of the Sage, hence obstruct progress. [Anthony’s “Sage” is conceptually identical to the
“Self. -- Ed.]
NOTES AND PARAPHRASES
Judgment: When the autonomous manifestations of our inner drives are channeled, their energy becomes the ego's own. (Psychologically interpreted: Ego and Self are in accord.) The Superior Man focuses his awareness on perfecting the Work. (Sometimes this can take the meaning of: "Wise up!") The trigram of Clarity in progression over that of Docility gives the formula for an Advance of Consciousness. The submission of the ego to the restrictions of the Work, and the consequent tranquil subjugation of one's restless drives, appetites and impulses, eventually results in a focused flow of energy from within. (After years of effort, this is sometimes felt physically as a radiating sensation emanating from the chest, or heart region.) To receive this figure without changing lines does not necessarily mean that one has reached this phase of the Work, but it suggests progress in that direction. The traditional name for this hexagram is, in fact: Progress. The king presenting horses to the prince in reward for pacifying the kingdom is analogous to the Self rewarding the ego for controlling the autonomous forces within the psyche. This is a quintessentially shamanic discipline: the "horses" symbolize tamed drives and emotions. Such circumstances indicate an Advance of Consciousness or progression toward the goal of "en-light-enment" or psychic integration, symbolized by the sun traversing the earth. That state of life dynamism in which consciousness realizes itself as a split and separated personality that yearns and strives toward union with its unknown and unknowable partner, the Self, Jung has called the individuation process. It is a conscious striving for becoming what one "is" or rather "is meant to be."
E.C. Whitmont -- The Symbolic Quest

The last sentence of the above quotation is exactly analogous to the Ritsema/Karcher translation of the Image of this hexagram, wherein the superior man (chun tzu) "uses originating enlightening to brighten actualizing-tao." "Actualizing-tao" is the "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." Psychologically interpreted then, this hexagram addresses various themes encountered during the progress of the individuation process, which is nothing if not an Advance of Consciousness. The key phrase in Legge's Judgment is "tranquility of the people." It is
relatively easy to sublimate one's drives, yet still feel resentful about it -- indeed, that is the form that the process normally takes at the beginning of the Work. Our inner forces are like children or animals who must learn to accept the restrictions of discipline. Once they have accepted it and have ceased to resent it (i.e. once they have become "tranquil"), they are ready to be useful to the Self's intentions.
For example: an untrained dog will instinctively chase and kill sheep if it gets the chance to do so; on the other hand, a properly trained dog will herd and control a flock of sheep even in its master's absence. Anyone who has observed a trained sheep dog in action knows what amazing feats they accomplish with great joy in the performance. They are "tranquil" in their role, and will even protect the sheep from untrained dogs that would kill them. When our instincts have learned how to tranquilly accept discipline they are ready to assist us in the higher levels of the Work. Until that time, the Work consists largely of "dog training." The analogy is apt, because just as an untrained dog is never as happy in its willfulness as a well-trained dog is in its purposefulness, so undisciplined permissiveness cannot compare with the joys of controlled power and focused intent.

周易第三十五卦初九爻详解
初六爻辞
初六。晋如，摧如，贞吉。罔孚，裕，无咎。
象曰：晋如摧如，独行正也。裕无咎，未受命也。
白话文解释
初六：攻击敌人，打垮敌人，卜问得吉兆。胜利之师没有捕捉俘虏，没有抢掠财物，不会有灾难。
《象辞》说：攻击敌人，打垮敌人，这是因为将帅能遵循正道，所以取得了胜利。从容部署，克敌制胜，没有灾难，说明将帅能因势制宜，独断于心。

北宋易学家邵雍解
平：得此爻者，忧愁参半，静则吉，动则凶。做官的不宜进取，须防流言。

台湾国学大儒傅佩荣解
时运：耐心等待，不必急进。
财运：稍待时日，可获大利。
家宅：吉屋可居；婚姻缓成。
身体：宽心解怀。

初六变卦

  初六爻动变得周易第21卦：火雷噬嗑。这个卦是异卦（下震上离）相叠。离为阴卦；震为阳卦。阴阳相交，咬碎硬物，喻恩威并施，宽严结合，刚柔相济。噬嗑为上下颚咬合，咀嚼。

初九爻的哲学含义

晋卦第一爻，爻辞：初六：晋如摧如，贞吉。同孚，裕无咎。爻辞释义
摧如：“摧”是指摧折，“摧如”是指受挫的状态。罔：通“无”。孚：指诚信。罔孚：指不受信任。裕：指宽裕，宽容。
本爻辞的意思是：刚开始前进就遇到了障碍和阻拦，但是只要能够坚守正道，始终如一，就一定会吉祥如意。暂时还没有受到信任，应心怀大度，泰然处之，自然无害。
从卦象上看，初六这一爻属于阴爻居阳位，不得位。虽想前进晋升，但是遇到了挫折。这是因为初六象刚毕业的年轻人一样，刚刚走入社会，还不能得到别人的信任。在这种情况，虽然遇到了挫折，但是也不要放弃。这时尽管得不到信任，但是也不去计较，而是虚心向人家学习，锻炼自己，有这样的大度，所以自然无咎。
《象》中这样解释本爻：“晋如摧如”，独行正也；“裕无咎”，未受命。这里指出：“刚开始前进就遇到了障碍和阻拦”，要能够持之以恒，按照自己所遵循的原则继续不断地努力，才会得到吉祥如意的结果。“随意行动也不会有什么过失”，是因为它还没有被赋予什么权力、责任和使命。
占得此爻者，对于目前来讲，你要了解自身的情况，知进知退。在做事时可能开始进度缓慢，并且孤立无援。但是只要走得正，行得端，你最终能赢得别人的信任和尊重。
初六：晋如摧如，贞吉。同孚，裕无咎。
象曰：晋如摧如；独行正也。裕无咎；未受命也。
经文意思是：追求上进却受到排挤，守正道吉祥，不受信任，心放宽没有突难。象辞意思是：追求上进却受到排挤，是因为只有你走正道。心放宽没有灾难，是因为还没有受到任命。
晋卦下卦的三个阴爻都想向上发展，就好比官场上的明争暗斗。可是初六虽然处于最底层，但却有九四相应，所以就相当于领导眼中的红人，这种人也往往是官场中最容易受排挤的一类人。怎么办呢？俗话说“人在矮檐下，不得不低头”，只能是忍为上策，可总是忍着是要生病的，所以还要把心放宽，才能没有灾难。

初六：晋如摧如，贞吉。罔孚，裕无咎。
《象传》曰：晋如摧如，独行正也。裕无咎，未受命也。
初居下卦之始，柔进上行，自初起，首曰“晋如”，若欲进而未果；继曰“摧如”，若有摧而见阻。初与四应，四不当位，不特不应，且所以摧初之进者，实四为之也。然虽见摧，惟其得贞，是以吉也。“罔孚”者，推其摧之由来，虽四为之，亦由上下之交未孚耳。《坤》为裕，故曰“裕”。当其未孚，或汲汲以干进，或悻悻而怀忿，皆所以取咎也，唯雍容宽裕，乐道自处，咎何有焉？故曰“裕无咎”。《象传》曰“独行正也”，谓摧者不正，《晋》者能独行其正耳。“无咎，未受命也”，谓其未受赐命，只宜宽裕以待之耳。
【占】　问时运：目下好运初来，虽无灾咎，尚未盛行，宜迟缓以待之。吉。
○　问战征：初次行军，众心未定，宜宽以待之。吉。
○　问营商：货物初到，商情未洽，宜宽以时日，早则四日，迟则四月，到四爻曰“众允”，则货可旺销，必大获利。
○　问功名：功名固所自有，不可知者迟早耳，宜宽怀以俟。
○　问家宅：此宅本吉，一时未许进居，为两情未洽，缓则必成。
○　问婚姻：因探听未确，迟缓可成。
○　问失物：日后可得。
○　问疾病：宜宽缓调养，可愈．
○　问六甲：生女。
【例】　某县人来，请占志愿成否，筮得《晋》之《噬嗑》。
断曰：《晋》者进也，《晋》当初爻，是进步之初也，“摧如”者，欲进而有所摧折也，进者虽正，无如人不我信也。今足下占问志愿而得初爻，知足下品行端正，才具可用，但一时众情未孚，是以欲进又阻。初与四应，四不应初，反来阻初，料足下所托谋事之人，此人不能相助，反致相毁，故一时难望遂愿。宜到四爻曰“众允”之日，志愿可遂。一爻一月，大约在四月以后，大吉。其人尝携建议书，请谒某贵显，不能面达，反受警部之辱，得此占所云，大有感悟。

Line-1
Legge: The first line, magnetic, shows one wishing to advance, and at the same time kept back. Let her be firm and correct, and there will be good fortune. If trust be not reposed in her, let her maintain a large and generous mind, and there will be no error.
Wilhelm/Baynes: Progressing, but turned back. Perseverance brings good fortune. If one meets with no confidence, one should remain calm. No mistake.
Blofeld: Where progress seems likely to be cut short, righteous persistence brings good fortune. To respond to lack of confidence with liberality entails no error.

Liu: When progress meets obstruction, persistence brings good fortune. If one lacks the trust of others, one should remain benevolent. No blame.
Ritsema/Karcher: Prospering thus, arresting thus. Trial: significant. Absence: conforming. Enriching, without fault.
Shaughnessy: Aquatically, deeply; determination is auspicious; regret is gone. Returning to the bath; there is no trouble.
Cleary (1): Advancing impeded, rectitude is good. Lacking confidence, become fulfilled, and there will be no fault.
Cleary (2): Advancing, impeded, it bodes well to be correct. If there is no trust, be easygoing, and there will be no blame.
Wu: It is like advancing and it is like turning back. Perseverance will bring good fortune. People may not have confidence in him; if he can take it easy, he will have no error.
COMMENTARY
Confucius/Legge: All alone she pursues the correct course. She has not yet received an official charge. Wilhelm/Baynes: Solitary, she walks in the right. Composure is not a mistake. One has not yet received the command. Blofeld: Progress likely to be cut short refers to a single-handed attempt to do what is right. Such liberality entails no blame where commands from the ruler have not yet been received. [For purposes of divination, it can be taken to mean that we can safely be generous even to people inclined to mistrust us, until those whom we obey have given us a clear ruling in the matter.] Ritsema/Karcher: Solitary moving correcting indeed. Enriching, without fault. Not-yet acquiescingin fate indeed. Cleary(2): One carries out what is right alone. Being easygoing, without blame, is not accepting fate. Wu: He is right to advance alone. For he has not received an official appointment.
Legge: Line one is magnetic and in the dynamic lowest position of Advance of Consciousness. Her correlate fourth line is incorrectly dynamic in a magnetic position. This indicates small and obstructed beginnings, but by her firm correctness she pursues the way to good fortune. Though the ruler does not yet have confidence in her, this only spurs her on to try harder to succeed.
NOTES AND PARAPHRASES
Siu: At the outset, the man's desire to advance has not met with official confidence. He should maintain a calm and generous attitude.
Wing: You are restrained from advancing because others lack confidence in you. Do not try to force the situation and do not become angry. Remain calm and

behave with generosity and warmth. Put your attention into perfecting your work and you will avoid regretful errors.
Editor: Psychologically, this line suggests a blockage somewhere within the psyche, possibly due to your ignorance or misunderstanding of what the Work requires now. If this is the only changing line, the figure created is hexagram 21, Discrimination, with a corresponding line symbolizing an even greater restriction. This implies the need to make some clarifying distinctions in the matter at hand. Sort out your options and the way should become clear. "A large and generous mind" is an open and receptive mind uninfluenced by limiting beliefs; it is the opposite of "narrow-mindedness." Every advance, every conceptual achievement of mankind, has been connected with an advance of self-awareness: man differentiated himself from the object and faced Nature as something distinct from her. Any reorientation of psychological attitude will have to follow the same road.
Jung -- The Structure and Dynamics of the Psyche
A. Though some progress has been made, enlightenment in the matter at
hand has yet to be won. Relax, and keep plugging away -- sooner or later comes the dawn.
B. Widen your horizons and the way becomes clear.
C. When held back or when mistrust prevails, maintain your objectivity, don’t fret about it, and do what's right regardless.

周易第三十五卦九二爻详解
六二爻辞
六二。晋如，愁如，贞吉。受兹介福，于其王母。
象曰：受之介福，以中正也。
白话文解释
六二：攻击敌人，压倒敌人，卜问得吉兆。因为得到了先祖母的庇佑获得大福。
《象辞》说：之所以受此大福，因为六二之爻居下卦中位，像人得中正之道。

北宋易学家邵雍解
吉：得此爻者，求谋称意，多得母亲扶助，或得妻财。做官的守正者会进取。

台湾国学大儒傅佩荣解
时运：所求多阻，守正必亨。
财运：守住低潮，自然受福。
家宅：迁居与老人同住；婚姻稍待。
身体：多听老人言。

六二变卦

  六二爻动变得周易第64卦：火水未济。这个卦是异卦（下坎上离）相叠。离为火，坎为水。火上水下，火势压倒水势，救火大功未成，故称未济。《周易》以乾坤二卦为始，以既济、未济二卦为终，充分反映了变化发展的思想。

九二爻的哲学含义

晋卦第二爻，爻辞：六二：晋如愁如，贞吉；受兹介福，于其王母。爻辞释义
愁：指忧虑。兹：与“此”同意。介：《诗小雅》有：“神之听之介尔景福”之语，“介”在这里指大。王母：是指六五爻，六五爻为君位，阴爻居君位，所以称为“王母”。
本爻辞的意思是：在晋升之中虽然因遇到挫折而忧愁，但是，如果能固守正道就会获吉，最终会受到六五王母所赐的大福。
从卦象上看，六二爻属于阴爻居柔位，处于下卦之中位，得中且正，具有中正柔顺之美德，这深受六五君爻的赏识，所以可以得到恩惠和福泽。
《象》中这样解释本爻：“受兹介福”，以中正也。这里指出：之所以能够“获得极大的恩惠和福泽”，是因为它位置居中，行为符合身份和正道。
占得此爻者，在前进的途中可能并不顺利，为此还忧心忡忡，但是你不应该失望并放弃。保持谦虚柔顺的做法，继续进取，耐心地坚持下去，你执著的努力终将会得到善意的支持和回报。
六二：晋如愁如，贞吉。
受兹介福，于其王母。
象曰：受之介福，以中正也。
经文意思是：晋升了忧愁也来了，守正道吉祥。受到这样的大福，是来自于王母。象辞意思是：这到这样的福泽，是因为六二居中而得其位。
六二在官场上虽然有一定的地位，但是他却很忧愁。为什么呢？因为他与六五相敌不应，并且紧临上互卦坎卦，坎为险为多忧，所以六二总是顾虑重重，如置身于险境的边缘一样。正是由于这样，六二才因行为谨慎而没有灾难。六二得位而居中，又具有中正之德，所以尽管他同六五同性相斥，但是他却能够受到六五的嘉奖。这就是“受兹介福，于其王母”。

六二：晋如愁如，贞吉。受兹介福，于其王母。
《象传》曰：受兹介福，以中正也。
“愁如”，不悦之意，与“摧如”不同，愁者在我，摧者为人所阻。然二之所以“愁如”，实因初之见摧而来也。居中履正，故“贞吉”。“介福”，谓大福。“王母”，以二与五相应，五王位，《坤》阴，《坤》为妣，故曰“王母”；“王母”，即所谓太后也。二属《坤》，《坤》通《乾》，《乾》为“介福”。按《井》三曰王明受福，《既济》五曰“实受其福”，《井》三、《既济》五，皆得《乾》体，其福盖皆受之于《乾》也。二又互《艮》，《艮》为手，手持福以与二，二受之，故曰“受兹介福”。九家《 易》云：“介福谓马与蕃庶之物也。”《象传》曰“以中正也”，谓其守此中正，不以无应而回其志，故终得受此大福也。
【占】　问时运：目下运非不佳，但所求多阻，中心未免忧结，能守正不改，终必亨通大利。
○　问战征：前番进攻，既遭摧折，今此再进，殊切愁惧，然能临事而惧，后必获吉。六二与六五相应，六五辰在卯，上值氐、房、心、尾，氐星前二大星主后妃，故取象王母，祷之，则有福。
○　问营商：因前贩之货，已被折耗，今兹未免怀愁，故曰“晋如愁如”。惟中正自守，至五爻乃曰“失得勿恤，往吉，无不利”，盖劝其不必忧愁，而自然获福也。
○　问功名：今虽忧愁，至五爻曰“往有庆”，盖二年之后，即可获吉。
○　问婚姻：吉，但目下不就，须待第三年可成。当有祖母为之作主。
○　问家宅：当迁居，与祖母同居共食，吉。
○　问失物：久后可得。
○　问六甲：生女。
【例】　明治五年，余随陆军大佐福原实氏，赴赞州谋筑兵营。时坐轮船中，福原氏曰：方今我国形势，前途未可知，请试一占。筮得《晋》之《未济》。
断曰：《晋》者进也，欲进而愁其见摧，是进而未能进也，故爻曰“晋如愁如”。六二以阴居阴，但得中正，与初为比，因初之摧，倍切忧思，可谓临事知惧，故得“贞吉”。今占我国时势得此爻，我国自维新以来，力图进取，以启文明，初时内为旧藩士意见不合所阻，外为泰西各国风教不同所困，下又为改革不便所扰，是以欲进而未能遽进。兹当二爻，二与五应，五属尊位，知当道大臣，蒙我皇上帝心简在，上下一心，固不敢畏难思退，惟是进步艰难，日切忧虑，此即爻辞之所谓“晋如愁如”是也。当日三条公以下诸位大臣，秉正谋国，不特受知于皇上，且为太后所信任也，此即爻辞所谓“受兹介福，于其王母”是也。就前后爻辞而详推之，初爻则属之前事，二爻则属之今日，二五相应，是即《彖》所称“康侯”者也。三爻则初之“罔孚”者，而众孚矣，得以上行无悔。四爻则恐有谗邪在位，如鼠之昼伏夜行，进退诡秘，意将窃弄政权，为宜戒也。五爻当君位，是明君在上，殷殷焉为诸臣劝驾。曰“失得勿恤，往吉，无不利”，盖指二之“愁如”者言，谓失得不足忧，往则“无不利”。“有庆”者，即受福之谓也。上爻居《离》之极，《离》上“王用出征”，故五爻亦用“伐邑”，谓再有摧我者，当以王师讨之，使不敢复阻我前进也。爻象一爻或当一年，或当十年，可以定数求之。统之《晋》者进也，继《大壮》而来，为宜柔顺上行，不宜刚健躁进，盖取《坤》之顺而在下，尤必取《离》之明而在上，君子自昭明德，胥是道也。武功必先文德，上爻之“伐邑”，知亦不得已而用之耳。我国明良交际，文武兼修，国富兵强，日进日盛，正万年有道之休也，岂不休哉！福原氏闻之，大为感服。

Line-2
Legge: The second line, magnetic, shows its subject with the appearance of advancing, and yet of being sorrowful. If she can be firm and correct, there will be good fortune. She will receive great blessing from her grandmother. [Compare this line and its situation with line two of Hexagram 62. – Ed.]
Wilhelm/Baynes: Progressing, but in sorrow. Perseverance brings good fortune. Then one obtains great happiness from one's ancestress.
Blofeld: Where progress is being made sorrowfully, righteous persistence brings good fortune. A little happiness is received, thanks to the Queen Mother.
Liu: When progress comes with sadness, persistence brings good fortune. He receives good fortune from the Queen Mother.
Ritsema/Karcher: Prospering thus, apprehensive thus. Trial: significant. Acquiescing-in closely-woven chain-mail: blessing. Tending-towards one's

kingly mother.
Shaughnessy: Aquatically, gloomily; determination is auspicious. Receiving this strong good fortune from his royal mother.
Cleary (1): Advancing, grieving, rectitude is good; this great blessing is received from the grandmother.
Wu: It is like advancing and it is like having concerns. Perseverance will bring good fortune. He will receive a big fortune from his grandmother.
COMMENTARY
Confucius/Legge: She will receive this great blessing because she is in the central place and the correct position for her. Wilhelm/Baynes: Because of the central and correct position. Blofeld: Happiness is implied by the position of this line which is central to the lower trigram. Ritsema/Karcher: Using centering correcting indeed. Cleary (2): Because of balance and rectitude. Wu: “He will receive a big fortune,” because he is central and correct.
Legge: Line two is magnetic, as is her correlate line five; therefore she has to mourn in obscurity. But her position is central and correct and she maintains the momentum until eventual success is achieved. The Symbolism says she receives it from her grandmother, and readers will be startled by the extraordinary statement as I was when I first read it. Literally the text says "the king's mother," but "king's father" and "king's mother" are well-known Chinese appellations for "grandfather" and "grandmother." This is the view given on the passage by Ch'eng-tzu, Chu Hsi and the K'ang-hsi editors. They all agree that the name points us to line five, the correlate of two, and the ruler of the hexagram. Line five is the sovereign who at length acknowledges the worth of the feudal ruler, and gives her the great blessing. I am not sure that "motherly king" would not be the best and fairest translation of the phrase. Canon McClatchie renders it
as "Imperial Mother" -- that is, the wife of Imperial Heaven (Juno) who occupies the "throne" of the diagram, viz. the fifth line, which is soft and therefore feminine. She is the Great Ancestress of the human race.
NOTES AND PARAPHRASES
Siu: The man appears to be advancing but is grieving because he is prevented from making contacts with men in authority. His perseverance in adhering to correct principles will be rewarded by blessings from the mild ruler.
Wing: Your Progress is not as fulfilling as it might be because you are prevented from experiencing significant communication with someone in authority. Yet, unexpected good fortune will come to you if you persevere in your efforts and remain virtuous in your principles.

Editor: There is puzzlement about the symbolism of the "grandmother" even among the Chinese commentaries on this line. Our hypothesis is that, although the symbolism emerging from the objective psyche takes different forms in different cultures, it always describes the same general archetypes. We are justified therefore in comparing this line with an analogous concept from the
Kabbalah: the sphere of awareness called Binah. Binah corresponds to the
Chinese notion of the primordial Yin -- the essence of the Feminine. Canon McClatchie's association of "Juno, the wife of Imperial Heaven," to this line could as well apply to Binah. In the Kabbalah, Binah is closely associated with
sorrow -- identical with "Our Lady of Sorrows" in Catholic Christian symbolism. What is being conveyed in this line then, is the growth potential inherent in adversity. Kabbalists may note similarities here with the symbolism of the 17th Path of the Tree of Life. Grief is a purgative and strongly disruptive force, and when the essential work of breaking down adhesions and dispersing poisons has been done by it, it gives place to a deep lassitude and feeling of emptiness which can act as a purified basis for new growth. People are so made that they will not or cannot realize a thing fully unless they are hit in the most vital part in some deep emotional sense. And so only by sorrow, and by going from sorrow to sorrow can an individual's evolution proceed. The man who cannot or will not feel sorrow or face it in others cannot proceed at all.
G. Knight -- Qabalistic Symbolism
A. A trail of tears leads to understanding.
B. Through adversity we acquire strength.

周易第三十五卦九三爻详解详解
六三爻辞
六三。众允，悔亡。
象曰：众允之，志上行也。
白话文解释
六三：万众一心，全力进攻，无所悔恨。
《象辞》说：众人信任，其志向就会实现。

北宋易学家邵雍解
平：得此爻者，得朋友之助，营谋遂意，但谨防意外之险。做官的有升迁之机。

台湾国学大儒傅佩荣解
时运：众人悦服，自无懊恼。
财运：双方和睦，买卖皆利。
家宅：气氛和谐；两性融洽。
身体：团体运动；讼事调解。

六三变卦

  六三爻动变得周易第56卦：火山旅。这个卦是异卦（下艮上离）相叠。此卦与丰卦相反，互为“综卦”。山中燃火，烧而不止，火势不停地向前蔓延，如同途中行人，急于赶路。因而称旅卦。

九三爻的哲学含义

晋卦第三爻，爻辞：六三：众允，悔亡。爻辞释义
众：指民众。允：指公允，应允，认可，相信。
本爻辞的意思是：所作所为已经得到了众人的认可，悔恨将会消失。
从卦象上看，六三这一爻属于阴爻居于阳位，失位，应该是有悔才对。可是六三居于下卦坤的顶端，自身具有谦顺之德，而且下面两爻也是阴爻，这代表其有群众基础，得到了民众的信任，所以悔恨消失。这一卦强调了若想晋升或发展，必须要有群众基础，要深得人心。这样才能得到上位者的信任和重用。
《象》中这样解释本爻：“众允”之志，上行也。这里指出：“得到众人认可”的志向，是要努力向前奋斗。
占得此爻者，要将重点放到得到下级或周围的人的认可和信任上，而不是一味地去讨上级的欢心。因为一旦你得到众人的信任，便可以继续朝着既定的目标努力，获得支持的行动将更容易激发你的勇气和信心，而这也能得到上级或领导的赏识，从而达成所愿。
六三：众允悔亡。
象曰：众允之，志上行也。经文意思是：借着众人之势向上升，没有悔恨。象舌羊意思是：受到众人的信任，是因为他的志向是上进的。
六三爻下面的两个阴众，又应上九，悔恨消失。交都有上升之势，所以六三也可以借助下面的力量往上升。并且六三与九四阴阳相合，与上九相应，所以，他的上升会很顺利。打个比方来说，六三就相当于现在某单位的一位主任，底下的人都想升官，可是六三由于其上边有人，上边的领导很看重他，所以当下面的人员得到了他的职位后，他便自然而然地被提拔到更高的领导岗位上。这种水到渠成的晋升，怎么会有悔恨呢？

六三：众允，悔亡。
《象传》曰：众允之，志上行也。
三居内卦之上，与四为比，刚阻于前，似宜有悔。“允”，信也，六三辰在亥，得《乾》，《乾》为信。三比近初二，又与初二同心并力，合之为三，三人成众，故“众允”。外卦为《离》，《离》取其明，所谓克明克允是也。“众允”则四不能摧，故“悔亡”。古今来为国谋事，要皆以众心之向背为成败者也，众心不顺，其事虽正，卒无成功。孟子所谓“多助之至，天下顺之”者，“众允”之义也。初之“罔孚”，未信也；三之“众允”，见信也。孔子所谓“信而后谏”，“信而后劳其民”，事上使下，道在是焉。《象传》曰“众允之，志上行也”，三与上应，志在上行，故能与众同信也。
【占】　问时运：目下灾悔已去，大众悦服，故吉。
○　问营商：初时为众所摧，不能获利，今众情和睦，可以无咎，卖买皆利。
○　问战征：众志成城，战必胜，攻必克，上行无悔。
○　问功名：得众人推举乃成。
○　问家宅：主眷属和睦，吉。
○　问婚姻：两姓和谐，吉。
○　问讼事：得有第三人出而处理，两造允从，无悔。
○　问六甲：生女。
【例】　九州商人某来，请占购买某大会社物品成否，如何，筮得《晋》之《旅》。
断曰：卦体下顺上明，显见以明白无欺，柔顺得众为要。今占购卖物品，而得《晋》三爻，知其在初爻，己欲购卖，为人所摧折不成；二爻又欲卖之，为己多愁虑未定。兹当三爻，已见众心允洽，虽四爻为贪人，意欲从中取利，然因大众已允，亦不复阻止矣。准可购买，无悔。

Line-3
Legge: The third line, magnetic, shows its subject trusted by all around her. All occasion for repentance will disappear.
Wilhelm/Baynes: All are in accord. Remorse disappears.
Blofeld: All are in accord -- regret vanishes!
Liu: When the majority assents, remorse vanishes.
Ritsema/Karcher: Crowds, sincerity, repenting extinguished.
Shaughnessy: The masses are real; regret is gone.
Cleary(1): The group concurs; regret vanishes.

Wu: There is consensus among many people. No regret.
COMMENTARY
Confucius/Legge: Their common aim is to move upwards and act. Wilhelm/
Baynes: Because there is a will to go upward. Blofeld: This implies unanimous determination to press upwards. Ritsema/Karcher: Moving above indeed.
Cleary(2): The aim is upward progress. Wu: A desire to advance.
Legge: Line three is magnetic in a dynamic place, but the first and second lines share her desire to advance. They are all united by a common trust and aim, hence the good auspice.
NOTES AND PARAPHRASES
Siu: The man moves forward with the trust and support of all around him.
Wing: Your Progress is dependent upon the company and encouragement of others. The benefits of this common trust will remove any cause for remorse.
Editor: This can be seen as a positive image of forces seeking synthesis.
Psychologically, the line suggests an inner unity of some kind -- thoughts and feelings are in harmony and predisposed toward transformation. No man is good enough to govern another man without that other's consent.
Abraham Lincoln
A. The image suggests a cooperative advance.
B. You're on the right track.

周易第三十五卦九四爻详解详解
九四爻辞
九四。晋如鼫鼠，贞厉。
象曰：鼫鼠贞厉，位不当也。
白话文解释
九四：攻击敌人而胆小如鼠，卜问得凶兆。
《象辞》说：攻击敌人而胆小如鼠，卜问得凶兆，因为九四阳爻而居阴位，像人处于不利的地位。

北宋易学家邵雍解
凶：得此爻者，时运不佳，或有争诉。做官的不宜进取，有阻力，须守正。

台湾国学大儒傅佩荣解
时运：守正为宜，耍诈必凶。
财运：贪财必败，见好就收。
家宅：耗失过多；婚姻不正。
身体：疥疮或呕血，皆危。

九四变卦

  九四爻动变得周易第23卦：山地剥。这个卦是异卦（下坤上艮）相叠。五阴在下，一阳在上，阴盛而阳孤；高山附于地。二者都是剥落象，故为“剥卦”。此卦阴盛阳衰，喻小人得势，君子困顿，事业败坏。

九四爻的哲学含义

晋卦第四爻，爻辞：九四：晋如鼫鼠，贞厉。爻辞释义
鼫鼠：鼫鼠也是梧鼠，《说文》称之为“鼫鼠”，因为它“能飞不能过屋，能缘不能穷木，能游不能渡谷，能穴不能掩身，能走不能先人。”这种“五技而穷”的情况，用以描写贪而无所成。
本爻辞的意思是：想晋升，却像鼦鼠那样中，既贪焚又没有一技之长，这样即使能够严守自己的本分，也免不了灾祸。
九四爻属于阴爻居刚位，不得位。底下还有三个阴爻在逼近，无处可进，陷入困难之中。《象》中这样分析道：“鼦鼠贞厉”，位不当也。这里指出，之所以“像鼫鼠那样，即使能够严守自己的本分，也免不了灾祸”，是因为它所在的位置不对。
占得此爻者，你目前的处境有些不妙，无路可走。你总是提防着什么，就像是一只老鼠那样缩头缩脑。此时，若是想要有所成就，就不要像鼫鼠那样贪多却一事无成，可以把一项技能学精，使之成为自己的专长，这样才对自己的发展有
利。
占得此爻者，你可能得到了晋升或发展，但是由于方法不正当，结果事情很严重，必须要经过艰苦的磨炼，才能免除危险。
九四：晋如鼫鼠，贞厉。
象曰鼠贞厉，位不当也。
经文意思是：像鼫鼠一样晋升，守正道也会有危险。
象辞意思是：鼫鼠守正道也会有危险，是因为所处的位置不当六五被众阴所包围，又身陷上互卦坎中，并且又是下互卦的最上爻，并且刚爻居于偶位为不得位，所以九四是处于险境中却不能自拔。爻辞中以“鼫鼠”来比喻九四爻，说他是会飞却飞不了多远,会攀援却爬不到树上去，会游泳却游不到河的对岸，只能在小水坑里游来游去；会打洞可是却打不出一个可以藏身的洞穴，几条腿紧忙活，却跑了半天还没有人一步的距离远。这种样样都懂但没有专长的人士，社会上比较普遍，而其一生的命运也就因此而像“鼫鼠”一样了，这种人即使守正道，也不会逃脱危险的。

九四：晋如鼫鼠，贞厉。
《象传》曰：鼫鼠贞厉，位不当也。
四爻以阳居阴，不中不正，当上下四阴之中，上互《坎》，下互《艮》，《坎》为隐伏，《艮》为鼠，《坎》隐而伤明，《艮》止而伤顺，无其德而居其位，上承阴柔之主，窃弄威权，下抑众阴，使忠言不得上达，以隔绝上下之效者也。其贪戾之性，犹如鼫鼠，故曰“晋如鼫鼠”。自来奸臣得位，其性贪残，昼伏夜动，诡秘百端，窃威弄权，狡同鼫鼠，一旦明德当阳，察识奸邪，浑如硕鼫见猫，罔不捕灭，故曰“贞厉”。《象传》曰“不当位也”，谓斯不当居斯位，为窃位也。按；《解》之卦，以阴居阳象狐，《晋》之卦，以阳居阴象鼠，此卦互体《艮》，一阳在上，故称“鼫鼠”。狐性疑，在《解》当去其疑；鼠性贪，在《晋》当去其贪，取象各有所当。
【占】　问时运：运有蹊跷，宜光明正大处之，若持首鼠两端之见，好为狡诈，必凶。
○　问战征：《晋·彖》曰“昼日三接”，或曰接即捷，言一昼间而得三捷。若疑而又贪，如鼠之昼伏夜动，则危。
○　问功名：爻曰“鼫鼠”，鼫鼠谓五技皆劣，是必不能得志也。
○　问营商：鼠性贪，贪无不败，防为同伙贪财致败。
○　问家宅：鼠为穴虫，善盗，宅多鼠，必主耗失。不利。
○　问疾病：《诗》云“鼠思泣血”，或有呕血之症；又曰“鼠忧以痒”，或有疥疮之疾，是亦可危。
○　问讼事：首鼠两端，是一却一前，一时不能决也。
○　问行人：昼伏夜行，必有事故，一时不归。
○　问失物：已入鼠穴，不得。
○　问婚姻：“鼠”为鼠窃，婚姻不正。
○　问六甲：生女。
【例】　商人某来，请占家政，筮得《晋》之《剥》。
断曰：卦体顺丽大明，柔进上行，足见主家者公明在上，一门柔顺和乐，有家业日进之象。今占得四爻，以阳居阴，位不得正；鼠为穴虫，昼伏夜动，贪而畏人，阴物也，四爻如之，故爻辞曰“晋如鼫鼠”。料足下家中必有鼠窃之徒，管理家务。如《诗》所咏“硕鼠硕鼠”，一则曰食苗，再则曰食谷，知盗食家产，为祸非浅，故曰“贞厉”，言家道虽贞亦厉也。足下其审之慎之！
【例】　子爵五条为荣君，将迁居西京，请占其吉凶如何？筮得《晋》之《剥》。
断曰：此卦内《坤》外《离》，为《晋》，《象》曰“明出地上”。出于东为明，日入于西为晦，卦德在明，是宜东不宜西也。今君将移居西京，辞爵归隐，占得《晋》四爻，按《晋》者为进，不宜于退，日出在东，不宜就西，象皆不合。四爻辞曰“《晋》如鼯鼠，贞厉”，谓首鼠两端，一前一却，正如君之进退疑虑，欲迁未决。“贞厉”者，谓退隐意非不正，恐后有危厉也。劝君不必迁移。

Line-4
Legge: The fourth line, dynamic, shows its subject with the appearance of advancing, but like a marmot. However firm and correct he may be, the position is one of peril.
Wilhelm/Baynes: Progress like a hamster. Perseverance brings danger. [In times of progress it is easy for strong men in the wrong places to amass great possessions. But such conduct shuns the light. And since times of progress are also always times in which dubious procedures are inevitably brought to light, perseverance in such action always leads to danger.]
Blofeld: Squirrel-like progress -- persistence would have serious consequences.

Liu: When progress is like a hamster, to continue brings danger.
Ritsema/Karcher: Prospering, thus bushy-tailed rodents. Trial: adversity. [Trial, CHEN: test by ordeal; inquiry by divination and its result... Adversity,
LI: danger; threatening, malevolent demon...]
Shaughnessy: Aquatically the mole cricket; determination is dangerous.
Cleary(1): Advancing like a squirrel, even if correct it is dangerous.
Cleary(2): Advancing like a squirrel is dangerous even if determined.
Wu: He makes advance like a giant rat. Even with correctness, he is in peril.
COMMENTARY
Confucius/Legge: His place is not that appropriate for him. Wilhelm/
Baynes: A hamster gets into danger through perseverance; the place is not appropriate. Blofeld: Because the position of this line is unsuitable.
Ritsema/Karcher: Situation not appropriate indeed. Cleary (2): Because the position is not appropriate. Wu: The giant rat is in peril despite making no error, because his position is improper.
Legge: Line four is dynamic, but in a magnetic place and not central. It suggests the idea of a marmot or rat, stealthily advancing. Nothing could be more opposed to the idea of the feudal lord in the hexagram.
Anthony: The ego is on hand at every situation, searching for glory, comfort and a reason to exist, or finding cause for our abandoning the path. We must constantly be on guard against its burrowing and amassing of possessions for itself.
NOTES AND PARAPHRASES
Siu: The man advances like a marmot. But such machinations are always uncovered.
Wing: Progress is coming about through questionable means or inferior persons. Although it is possible to advance this way, the truth will nevertheless come to light. This is all very risky and you may find yourself in a dangerous position.
Editor: Wilhelm adds the insight that rodents are nocturnal animals, and because line four has just entered the upper trigram of Clarity and Light, it is exposed and vulnerable. Blofeld suggests one who tries to progress too quickly and thereby exposes himself to danger. The image is that of a mouse scurrying along a wall, trying to reach the safety of its hole before the cat can pounce. This

is "progress" of a sort, but hardly something to be desired. The line is often received as a warning about restlessness and anxiety. Such impatience to advance leads to Splitting Apart, which is the hexagram created if this is the only changing line. Sometimes this can be a warning about the malicious intentions of others. All human error is impatience, a premature renunciation of method, a delusive pinning down of a delusion.
Franz Kafka
A. Impatience or anxiety have placed you in jeopardy.
B. Dark forces push into the light -- unconscious elements enter awareness and threaten the Work.
C. The line can sometimes refer to compulsive speculation.

周易第三十五卦九五爻详解详解
六五爻辞
六五。悔亡，失得勿恤，往吉，无不利。
象曰：失得勿恤，往有庆也。
白话文解释
六五：无所悔恨，吃了败仗，不要气馁。只要再接再厉，终必转败为胜。无所不利。
《象辞》说：受到挫失，不要气馁，勇往直前，定有喜庆降临。

北宋易学家邵雍解
吉：得此爻者，好运到来，营谋获利。做官的有升迁之喜。

台湾国学大儒傅佩荣解
时运：灾去福来，无意得之。
财运：前有小失，今可大得。
家宅：屋运转好；婚姻吉祥。
身体：已无大碍。

六五变卦

  六五爻动变得周易第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。

九五爻的哲学含义

晋卦第五爻，爻辞：六五：悔亡，失得勿恤；往吉，无不利。爻辞释义
失：指丢失，失去。恤：指忧虑，顾虑。
本爻辞的意思是：悔恨消失。不用顾虑失与得，前往吉祥，一切都会变得很顺利。
从卦象上看，六五属于阴爻居刚位，处于君位之上，但是其上下皆为阳爻，六五自己资质柔弱，但是能谦和对待阳刚之臣，能守中不偏激，能将左右的各派力量进行有效的调控，所以形势对其很有利。
《象》中这样解释本爻：“失得勿恤”，往有庆也。这里指出：“用不着考虑得失”，只要继续努力奋斗，就必然会有吉祥福庆的。
占得本爻者，只要你走得正，行得端，就无须担忧一时的得失，悔恨的事、不吉利的事以及灾难，都没有了。勇往直前，没有不吉利的，你将得到你所希望的结果。
六五：悔亡，失得勿恤，往吉无不利。
象曰：失得勿恤，注有庆也。
经文意思是：没有忧悔，不要顾虑得与失，前往吉祥没有任何不利。象辞意思是：不计较得与失，前往才会有喜庆之事。
俗话说“舍得舍得”，没有失哪里有得？这就好比塞翁失马，会因失一匹马而得到了成群的马。如果塞翁把自己的马拴得很牢，那么这匹怎么会给他带回来成群的马呢？人生往往是得失并存的。
五身处尊位，有上下阳爻相拥相辅，所以无论前进还是后退，无论是得与失，他都会拥有值得喜庆的事。

六五：悔亡。失得勿恤，往吉，无不利。
《象传》曰：失得勿恤，往有庆也。
五爻为《晋》之主，高居尊位，柔而得中，惟与四相比昵，四遂得窃弄威权，隔绝二三，不得亲近，是以有悔。然五躬备明德，智足察奸，黜六四而任六二，昭明有融，上下交孚，故曰“悔亡”。“失得勿恤”者，谓五不自恃其明，委用六二，信任勿疑，计是非，不计得失，即有小失小得，不足庆也。“往”即“上行”，指康侯往朝于天子也。“吉，无不利”，指受介福于王母也，故《象传》曰“往有庆也。”庆，即“受兹介福”之谓也。
【占】　问时运：目下正当盛运，灾去福来，有得无失，大吉。
○　问战征：转败为胜，在此一战，奋勇前往，立见成功。
○　问营商：前此小失，今可大得，吉。
○　问功名：不必汲汲求名，可无意得之也。吉。
○　问家宅：日出于东，《离》位南方，此宅必朝东南。从前小有灾悔，今则屋运已转，吉无不利。
○　问婚姻：以九五为男家，六二为女家，两爻皆吉，大利。
○　问讼事：曰“悔亡”，谓灾害已去，罢讼则吉。
○　问失物：往寻必得。
○　问六甲：生女。
【例】　华族某来，请占气运，筮得《晋》之《否》。
断曰：《晋》五爻为一卦之主，高明在上，且《坤》为邦为国，有屏藩一国之象。阁下占气运而得此爻，爻辞曰“悔亡，失得勿恤”，想阁下自废藩以来，从前或小有灾悔，今能柔顺上进，观光志正，是不以失得为忧也，故曰“悔亡”。“往”者，往朝也，上下交孚，故无往而不利也。闻阁下欲以每岁财产余利，教育藩士子弟，以为国家培植人材，至财产之得失，不复计虑，《彖》所称康侯者，必在阁下矣。他日恩赏下逮，车马藩庶，行有待焉，《象传》所谓“往有庆”者，此也。
【例】　明治三十一年，占内阁气运，筮得《晋》之《否》。
断曰：此卦明出地上，顺而丽夫大明，国家治体，骎骎上进之气运也。今占得五爻，五居君位，昭明有融，上下交孚，君明臣良，正在此时，然其间黜陟，不无些少纷扰。在内阁诸公，皆正色立朝，秉忠从事，不计劳辱，谓之“悔亡，失得勿恤，往吉，无不利也”。果哉！是年伊藤侯辞总理之爵，大隈板垣二伯入内阁，五月，山县侯升为总理。此间虽非无纷扰，国家益见进步，正合此占。

Line-5
Legge: The fifth line, magnetic, shows how all occasion for repentance disappears from its subject. But let her not concern herself about whether she shall fail or succeed. To advance will be fortunate, and in every way advantageous.
Wilhelm/Baynes: Remorse disappears. Take not gain and loss to heart. Undertakings bring good fortune. Everything serves to further.
Blofeld: Regret vanishes. Care not for loss or gain. To seek some goal or destination now would bring good fortune; everything is favorable.
Liu: Remorse vanishes. One should not mind gain or loss. To act brings good fortune and benefit in everything.
Ritsema/Karcher: Repenting extinguished. Letting-go, acquiring, no cares. Going significant, without not Harvesting.
Shaughnessy: Regret is gone. The arrow is gotten; do not pity; going is auspicious; there is nothing not beneficial.
Cleary (1): Regret vanishes. Loss or gain, don’t worry. It is good to go: everything will benefit.
Cleary (2): … Don’t worry about loss of gains, etc.
Wu: There will be no regret. He is not concerned with either gains or losses. To advance is auspicious. Nothing is disadvantageous.

COMMENTARY
Confucius/Legge: Her movement in advance will afford ground for congratulation. Wilhelm/Baynes: Undertaking brings blessing. Blofeld: If, without regard for loss or gain, we just press forward, our actions will be blessed.
Ritsema/Karcher: Going possessing reward indeed. Cleary (2): If you go, there will be joy. Wu: To advance has much to celebrate.
Legge: In line five the ruler of the hexagram and her intelligent sovereign meet happily. She holds on her right course, indifferent as to results, but things are so ordered that she is, and will continue to be, crowned with success.
NOTES AND PARAPHRASES
Siu: The man occupies an influential position with the intelligent sovereign. He remains gentle and reserved in his dealings. Let him not reproach himself for not obtaining all possible gains or regretfully take failures to heart. His beneficent influence will eventually be crowned with success.
Wing: It is wise now to act with gentleness, reserve, and moderation regardless of the fact that you are in a position of great influence. Do not think about the gains you might make or the possible setbacks that could befall you. Continue in righteous Progress and you will be blessed by good fortune.
Editor: The magnetic, yielding ruler suggests an ego yielding to the demands of
the Work -- accepting what comes rather than trying to influence the situation through ego-centric conceptions of progress. There is a definite suggestion here of influences operating outside of awareness. Through hearing, understanding, and wisdom, one should so comprehend the nature of all things as not to fall into the error of regarding matter and phenomena as real. "Precepts of the Gurus," Tibetan Yoga and Secret Doctrines
A. Action is taken for its own sake to effect an unknown purpose. Progress isn't dependent upon external appearances.
B. Profit and loss are illusions -- bear your burden with a smile.
C. "Don't worry, be happy!" Everything is proceeding according to plan.

周易第三十五卦上九爻详解详解
上九爻辞
上九。晋其角，维用伐邑，厉吉无咎，贞吝。
象曰：维用伐邑，道未光也。
白话文解释
上九：攻击敌人，必须较量敌我双方的力量，可以考虑攻击敌人的城邑。但其结局难料：或许危险，或许吉利，或许没有灾难，或许正践凶兆。
《象辞》说：考虑到攻击敌人的城邑，这说明王道未能广泛实行，以致属邑叛乱。

北宋易学家邵雍解
平：得此爻者，有修屋宇之喜，不良者有争诉之忧。做官的有食邑之荣。

台湾国学大儒傅佩荣解
时运：好运将终，防有事故。
财运：同业纷争，幸可无咎。
家宅：邻里不安；始争终和。
身体：保养头部；罢讼为吉。

上九变卦

  上九爻动变得周易第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。

上九爻的哲学含义

晋卦第六爻，爻辞：上九：晋其角，维用伐邑，厉右，无咎；贞吝。爻辞释义
维：是语气词。邑：是属邑、附属的小国。
本爻辞的意思是：晋升或发展已经达到了顶点，就像到达兽角尖上一样了。这时可以征伐属国，这样做有危险，但是没有灾难。如果固守不变就会遇到麻烦
从卦象上看，上九爻属于阳爻居于柔位，失位。上九位于全卦的终位，喻指已经晋升或发展到了最高端，已经前无去路。这时可以来安定内部，如果不采取行动，则会有困难。
《象》中这样解释本爻：“维用伐邑”，道未光也。这里指出：“征伐属国”，说明前进繁盛已经达到了顶点，再也难以发展光大了。
占得此爻者，说明你的进步或发展已经到顶点了，这时再往前冲也没有意义了，你需要修正和改变自己的策略，查找一下内部的问题。如果发现问题，就要全力地消除它，这样做虽然会引来误会与危险，但若是不有所行动，将会更麻烦。
上九：晋其角，维用伐邑，厉吉无咎，贞吝。象曰：维用伐邑，道未光也。
经文意思是：晋升到了顶点，只有用征讨小国来建立功勋，危险中会有吉祥，没有灾难，守正道会遇到困难。
象辞意思是：只能用征讨小国来建立功勋，是说明上九的晋升之道还不能光大。
晋升到了极点，反而失去了权力。古代晋升与现在有所不同。现在一般来说是越升越大，越来越有权力。可是古代升到最上面便成了太上皇，所以名誉上是最重要的人物，连皇上都怕三分，可是实际上却没有了实权。这位上九是一个追求功名的人，所以他要想继续提高自己的荣誉,只能去征讨一些小国家了。由于上九处于穷途末路,很快便会被众阴排挤掉，所以一味坚守正道就会有忧吝的事发生。

上九：晋其角，维用伐邑。厉，吉。无咎，贞吝。
《象传》曰：维用伐邑，道未光也。
“角”者，阳而在上，喻威猛之义。上爻处《晋》之极，过刚失中，故曰“晋其角”，谓其知进不知退也。《离》为甲，为戎，《离》上“王用出征”，上爻体《离》，故亦曰“维用伐邑”。用者五，邑指四，奉命而伐之者，上也。四既有罪，声罪致讨，兵虽危事，吉而无咎也。然干羽可以格顽，玉帛可以戢争，不用文德，而用武功，亦未始非圣明之累也，故虽正亦吝，而《传》曰“道未光也”。
【占】　问时运：目下好运将终，防有事故，然无大害。
○　问战征：只可近征国内，不可远伐海外。危而终吉。
○　问营商：于同业防有纷争，于事则危，于货则利，于情则吝，幸无咎也。
○　问功名：“晋，进也”，角在首上，有首选之象。功名成后，防有从戎之役。吉。
○　问家宅：居者于乡党中，有纷争之事，未免不安，然无大咎。
○　问婚姻：上与三相应，上与三，即为男女两姓，始有纷扰，终得和谐，故“悔亡”，与三同也。
○　问讼事：《雀角》之诗，刺讼也。罢讼则吉。
○　问六甲：生女。
【例】　友人某来曰：今有一会社，自创立以来，余所关虑。昨年总会，整顿社员，迄后事务不整，有株主之纷扰，其由社势之不振乎？抑由社员之不力乎？请一占其盛衰。筮得《晋》之《豫》。
断曰：《晋》者，明出地上，有社运日进日新之象。今占得上爻，为《晋》之极，是进无可进矣。物极必反，意者重有改革乎？“伐邑”者，即正其不正，可用前社员之练达者，以定会社之规则，庶几可得吉矣。事虽危殆，终无咎焉，从此社业复兴，不失其正。然自有识者观之，不免为之窃笑也，故曰“贞吝”。

Line-6
Legge: The sixth line, dynamic, shows one advancing his horns. But he only uses them to punish the rebellious people in his own city. The position is perilous,

but there will be good fortune. Yet, however firm and correct he may be, there will be occasion for regret.
Wilhelm/Baynes: Making progress with the horns is permissible only for the purpose of punishing one's own city. To be conscious of danger brings good fortune. No blame. Perseverance brings humiliation.
Blofeld: He advances as with lowered horns, intent solely upon subduing the cities of his enemies. Whether his affairs go awry or prosper, he is not in error, but for him to persist thus would involve him in ignominy
Liu: Progressing to the horns. It is only in order to chastise his own city. Awareness of danger brings fortune and no blame. To continue brings humiliation.
Ritsema/Karcher: Prospering: one's horns. Holding-fast avails-of subjugating the capital. Adversity significant, without fault. Trial: abashment.
Shaughnessy: Aquatic his horns; it is only to be used to attack the city; danger; auspicious; there is no trouble; determination is distressful.
Cleary (1): Advancing the horns; this requires conquering one’s domain. There is danger, but it bodes well, so there will be no blame. But even though correct it is humiliating.
Cleary (2): … Hard work leads to good results, without blame; but even though correct, one is humiliated. [Since one was unable to govern oneself early on, and only now has been capable of self-mastery, even though it is correct, it is still humiliating.]
Wu: He advances with his horns to quell disturbances of his town. Although he makes a risky move, he is not in error. His insistence is nevertheless regrettable.
COMMENTARY
Confucius/Legge: His course of procedure is not yet brilliant. Wilhelm/
Baynes: The way is not yet in the light. Blofeld: Solely to subdue the cities? The way is not yet clear! Ritsema/Karcher: Tao not-yet shining indeed. Cleary (2): The way is not yet illumined. Wu: His administration is not beyond reproach. [If he had done things right, there would have been no disturbances.]
Legge: Line six is dynamic, and suggests the idea of its subject relentlessly pushing his advance with both firm correctness and exceptional force. The horns are an emblem of threatening strength, and though he uses them only against the rebels in his own state, the fact that a prince should have any occasion to use force is regrettable. This aggressiveness exceeds King Wen's concept of firm correctness for a ruler, and therefore his light is not yet that of the full-orbed sun.

NOTES AND PARAPHRASES
Siu: The man uses force in punishing the rebellious people of his own city. This is permissible. Continuation of the offensive, especially against strangers, however, will bring occasion for regret.
Wing: Take aggressive and offensive measures only when you seek to discipline yourself. Such severe precautions will help you to avoid regretful errors. Do not, however, make the mistake of using the same force on others or you will suffer the humiliation of alienation and failure.
Editor: Psychologically interpreted, the City symbolizes the psyche, and the rebels symbolize any undisciplined emotions, drives, desires, appetites, thoughts, etc. The Judgment specifically mentions the importance of gaining the tranquility of the people; here they are obviously not tranquil, so the idea of the hexagram has not been accomplished. Although force is required to stabilize the situation, martial law can hardly be regarded as anything but a temporary expedient: however necessary it may be at times, it is still humiliating for a ruler (ego) to have to resort to it. The line often refers to backsliding on some issue. The possibility of choice and relationship depends fundamentally upon getting out of this state of identity. As long as this unconscious identity with a drive or impulse persists there is no possibility of choice, for we act like helpless puppets and we never know what strings have pulled us. There is no possibility for any personal conscious relatedness because neither of two people who are identical with their impulses knows what is moving him or what, if anything, this has to do with the other person. Separation from the original state of identity is fundamental for any psychological development and for personal differentiation.
E.C. Whitmont -- The Symbolic Quest
A. Control yourself. Discipline must be applied to the restless aspects within your own psyche. Do nothing to try to influence others.
June 12, 2001, 4/25/06