第 46 卦 · 地风升

升卦原文
升。元亨。用见大人，勿恤，南征吉。

象曰：地中生木，升。君子以顺德，积小以高大。

白话文解释
升卦：非常亨通，有利于会见王公贵族，不用担忧。占得此爻，出征南方吉利。
《象辞》说：本卦外卦为坤，坤为地；内卦为巽，巽为木。可见木植于地中，是升卦的卦象。君子观此卦象，从而遵循德义，加强修养，从细小起步，逐步培育崇高的品德。
《断易天机》解
升卦坤上巽下，为震宫四世卦。升卦的意思就是上升、长进，为出暗向明，积小成大的亨达之象。

北宋易学家邵雍解
升腾上进，畅行其志；出暗向明，遂渐升进。
得此卦者，运气升腾，诸事皆积极向上发展，谋事有成，名利双收。

台湾国学大儒傅佩荣解
时运：大地春回，日益高升。
财运：储蓄积财，可成富人。
家宅：改造大厦；以妾作嫡。
身体：肝火渐旺，早些调养。

传统解卦
这个卦是异卦（下巽上坤）相叠。坤为地、为顺；巽为木、为逊。大地生长树木，逐渐成长，日渐高大成材，喻事业步步高升，前程远大，故名“升”。
大象：树木从地上不断向上，有进升之势。
运势：名利双收，发展开运之象，宜向南方发展。
事业：十分顺利，不断发展，依时而进，逐步上升，前程远大，但应逐步发展，切莫因顺利而冒进。谨慎小心，修养德行，追随有德行的前辈，真诚对待事业。
经商：遵守商业道德，从小处着手，逐渐开拓，通过自己的勤劳，真诚竞争，稳重为好，切莫冒失而成大错。
求名：努力学习，加强修养，以自己的聪明才智，必能得志，若有人引荐，前途更为广阔。但应注意节制。
婚恋：双方以诚相待，逐步培养情感，一定可以成功。
决策：如意随愿。聪明、灵活、具有良好的成功基础，严格要求自己，谦虚和顺，虚心向长辈求教，逐步、稳健地发展自己的事业，将犹如树木的成长，终于会成栋梁之才。但在成长过程中，务必处处谨慎，坚持真诚和正直，大胆前进。

第四十六卦的哲学含义

升卦卦象，地风升卦的象征意义
升卦，这个卦是异卦相叠，下卦为巽，上卦坤。巽为风，在下。坤为地，在上。风在地下发挥不出风的真正威力，只有从地下上升到地上，才能发挥出威力。
风在地下，如同有才干的人在人群中不容易被发现一样，只有提升上来才能发挥出才干。从这个角度来看，升的含义，就是把有才干的人提升到应有的岗位上。
坤为地、为顺；巽为木、为逊。大地生长树木，逐渐地成长，日渐高大成材，喻事业步步高升，前程远大，故名“升”。
升卦位于萃卦之后，《序卦》中这样解释道：“聚而上者谓之升，故受之以升。”聚集之后往上发展的，就是升进，所以接着出现了升卦。
《象》中这样解释升卦：地中生木，升；君子以顺德，积小以高大。这里指出：升卦的卦象是巽（风）下坤（地）上，而巽又象征高大树木，这样就成为地里边生长树木之表象。树木由矮小到高大，象征上升；与此相应，君子通过顺应自然规律来培养自己的品德，积累微小的进步来塑造高大完美的人格。
升卦象征着柔顺谦虚，代表着上升，属于上上卦。《象》曰：士人来占必得名，生意买卖也兴隆，匠艺逢之交易好，农间庄稼亦收成。

46　地风升（䷭）-高岛易断
卦体《坤》上《巽》下，按《坤》辰在未，未土也，故坤为地，《巽》辰在巳，上值轸，轸主风，故《巽》为风。陆绩云，“风土气也”，《巽》为《坤》所生，故风从地而起，即庄子所云“大块嘘气，其名为风”也。地上风下，盖风起自地下，顷刻而行于天上，有《升》之象。《升》为十二月之卦，阴气下凝，阳气上升，此其时焉。此卦所以名地风《升》也。
升：元亨。用见大人，勿恤。南征吉。
▲　金文升
▲　篆书升
卦象由《巽》升《坤》，故曰《升》。《巽》本“小亨”，“元”者，《坤》之“元”，得夫坤元之气，故曰“元亨”。“大人”谓二，《巽》《传》曰“利见”，此曰“用见”，谓不升则不得见，用升而后可见也，故曰“用见”。得见大人，则大人必相与同升，自可无恤。“南征”者，出幽入明之谓也。《巽》之往《坤》，《坤》之往《巽》，皆必历于南，譬如日月之升，皆南征，而其降也，皆北行，故曰“南征吉”。
《彖传》曰：柔以时升，巽而顺，刚中而应，是以大亨。用见大人，勿恤，有庆也。南征吉，志行也。
《巽》位在巳，《坤》位在申，其升也，历时而渐进，故曰“柔以时升”。阴始于《巽》，而终于《坤》，柔莫柔于《巽》矣。《巽·彖传》曰“柔顺乎刚”，《坤·彖传》曰“柔顺利贞”，是所谓“巽而顺”也。二为《升》之主，刚而得中，二五相应，谓之“刚中而应”，其亨是以大也。王制升诸司徒，升诸司马，皆为大人，得以用见，是可“勿恤”。柔依刚而立，初得二而《升》之基益固，而《升》之道乃亨，故曰“有庆”。阳称庆，庆在初也。《巽》属东南，《坤》属西南，自下升上，必历《离》之南，乃交于《坤》，南为阳明之方，故“征吉”。得其吉而升之，志于是乎遂，故曰“志行也。”
以此卦拟人事，是人之屈者求伸，穷者求达也，然屈伸穷达，有时存焉。刚主动，柔主静，“柔以时升”，当静以待时焉。《巽》柔也，《坤》亦柔也，无刚以作其气，则柔弱不能自树，其何以升哉！故必应以刚中，柔乃得依刚以为立，即《巽》《彖传》所谓“刚巽乎中正而志行”者也，其亨可谓大矣。凡人之求升，必藉大人为之先导，引而进之，登而用之，皆大人之力也，然必先见之，而后得邀其赏识。“用见”者，进见之谓也，举不举未可知也，故不谓之“利见”。然以时而见，必以时而升，当有庆焉，可无忧也。昔吕望之于文王，相见于渭南，孔明之于先主，相见于南阳，南征之吉，是其证也。三代之英，有志得逮，大道之行，人事之亨也。《巽》为风，《坤》为用，正风云际会，用之则行之时也。
以此卦拟国家，《升》为升平也，所谓道隆德隆，国家全盛之时也。其卦自《萃》来，《萃》则得民，得民则国治，国治而后天下平，是治道之大亨也，故《升》曰“元亨”。然一治一乱，时为之也，时未可《升》，宜静以俟之，不宜躁进。“巽而顺”，谓《坤》顺以承天也；“刚中而应”，谓《巽》刚以应时也。得其时，则贤能登进，俊杰超迁，允升天子之阶，用布永清之化，君臣一德，风行俗美，在正时也。“大人”者，恭己面南之大人也，当阳出治，天下之士，咸皆怀抱利器，愿期一见之为荣，斯士无被黜之忧，朝有得人之庆。《说卦传》所云“帝出乎震，齐乎巽，相见乎离”，《离》南方也，故“南征吉”。卦以二五为刚中相应，二曰“有喜”，五曰“大得志”，即可见万年有道，升平之象也。
通观此卦，卦名取地风，卦象取地木，风从地而起，木自地而出；《巽》为风，亦为木，木与风，其为《升》一也。《升》反《萃》，《萃》《坤》居下，为群众之象，《升》则举于众，而登之民上，是古者论秀书升之制也，故反《萃》为《升》。《彖》辞曰“用见”，曰“征吉”，谓贤士怀抱道德，乐为世用也；曰“大亨”，曰“有庆”，谓朝廷任用俊彦，得奏时雍也。往见者在士，举而用之者在大人，故士之吉，即为大人之吉，大人之“有庆”，亦即为士之庆也。柔依刚而能立，志得《坤》而斯行，《象》曰“积小以高大”，譬如升高，必自卑而登，譬如升阶，必由下而进，盖有愈升而愈上者矣。其大旨惟在“柔以时升”，先时则躁，后时则悔，皆失《升》进之道也。士者出而用世，审时其至要也。《易》之作也，多在殷周之际，周室王化之行，始于二南，所谓征南，是明证也。爻象内三爻为《巽》，初“合志”，二“有喜”，三无疑，是《升》之得其人、得其道也。外三爻为《坤》，四曰“山”，五曰“阶”，六曰“冥”，是《升》有其地、有其时也。总之，二为大人，五应之，则升阶以见；初得允吉，四应之，则恭顺以事；三尚可《升》，六应之，则其《升》已极。卦体《坤》《巽》皆柔，如木初出，枝条柔软，及其干霄直上，自然刚健不屈，所谓“巽而顺，刚中而应”者也。
《大象》曰：地中生木，升。君子以顺德，积小以高大。
地中生木，当其萌孽始生，藐乎小矣，及至蔽日干霄，其高大不可限量，盖不知几经岁月，得以积累而至此也。顺德以《坤》为极，《巽》柔在下，《坤》顺在上，由《巽》升《坤》，非积不能。君子法之，以顺其德，积小高大，德必日新而日懋也。人以此而树木者，君子即以此而树德焉。
【占】　问时运：得春生之气，运途当日进日盛。
○　问功名：有指日高升之象。
○　问营商：积累锱铢，可渐成富饶巨室。
○　问战征：宜平地架列木梯，可以登高攻城。
○　问婚姻：顺为妇德，有以妾作嫡之象。
○　问家宅：此宅初时低小，近将改造大厦。
○　问疾病：是肝木春旺之症，若不顺气宽养，势将日积日重，颇为可危。
○　问货价：有逐步腾贵之象。
○　问秋收：风雨调顺，年谷丰登。
○　问行人：一路顺风，且积蓄颇丰。
○　问六甲：生女。

Judgment
Legge: Pushing Upward means successful progress. Have no anxiety about meeting with the great man. An advance to the south is fortunate.
Wilhelm/Baynes: Pushing Upward has supreme success. One must see the great man. Fear not. Departure toward the south brings good fortune.
Blofeld: Ascending. Supreme success! It is essential to see a great man, so as to banish anxiety. Progressing towards the south brings good fortune.
Liu: Ascending. Great Success. One should see a great man. Without fear. An expedition to the south leads to good fortune.
Ritsema/Karcher: Ascending, Spring Growing. Availing-of visualizing Great People. No cares. The South, chastising significant. [This hexagram describes your situation in terms of rising to a higher level. It emphasizes that setting a higher goal and working toward it step by step is the adequate way to handle it. To be in accord with the time, you are told to: ascend!]
Shaughnessy: Ascending: Prime receipt; beneficial to see the great man. Do not pity. For the southern campaign, auspicious.
Cleary(1): Rising is greatly developmental; it calls for seeing a great person, so there will be no grief. An expedition south brings good fortune.
Cleary (2): Rising is very successful, etc.
Wu: Ascension indicates great pervasion. It will be useful to see the great man. No anxiety. It will be auspicious to go south.
The Image
Legge: Wood growing in the earth -- the image of Pushing Upward. The superior man accumulates small increments of virtue until it becomes high and great.

Wilhelm/Baynes: Within the earth, wood grows: the image of Pushing Upward. Thus the superior man of devoted character heaps up small things in order to achieve something high and great.
Blofeld: This hexagram symbolizes tress growing upwards from the earth. The Superior Man most willingly accords with virtuous ways; starting from small things, he accumulates a great heap of merit.
Liu: The wood grows in the earth, symbolizing Ascending. The superior man devotes his virtue to building things up from the small to the high and great.
Ritsema/Karcher: Earth center giving-birth-to wood. Ascending. A chun tzu uses yielding to actualize-tao. A chun tzu uses amassing the small to use the high great. [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): Trees grow on the earth, rising. Thus do superior people follow virtue, accumulating the small to lofty greatness.
Wu: Trees grow from earth; this is Ascension. Thus the Jun zi diligently cultivates his virtues little by little to become tall and large like trees growing.
COMMENTARY
Confucius/Legge: The magnetic line ascends as opportunity permits. We have Flexibility, Obedience and a dynamic line below with his magnetic correlate above: this
means successful progress. See the great man -- his will is accomplished in the south.
Legge: The character for this hexagram means advancing in an upward direction, or ascending. The figure symbolizes the promotion of an able officer to the highest pinnacle of distinction. The action of the dynamic second line is tempered by being in the magnetic central position of the lower trigram. As the representative of Pushing Upward he is forceful, yet modest and the magnetic fifth line ruler welcomes his advance. The officer therefore has the qualities that fit him to ascend as well as a favorable opportunity to do so. After he has met with the "great man" in line five, advance to the south will be fortunate. Chu Hsi says that this is equivalent to "advancing forwards.” Since the south is the region of brightness and warmth, the progress will be easy and agreeable. The lower trigram symbolizes Wood, and its weak first line is the root of a tree buried in the earth of the upper trigram. The gradual growth of this root pushes the trunk upward as the circumstances of time permit.
NOTES AND PARAPHRASES
Judgment: Ascend in accordance with the will of the Self. Turn toward clarity.

The Superior Man grows a little every day. The image of the 46th hexagram is of a plant growing in the earth, gradually pushing upward toward the sun. That "an advance to the south is fortunate" means that as all plants turn southward toward the sun, their source of nourishment, so should we turn toward the light and clarity of the "great man" or Self within us. The upward advancement of the Work is an organic process. There is no such thing as "instant enlightenment." The many stories and parables of instant Satori which are common in the Zen Buddhist tradition are actually just dramatic accounts of the final few moments' resolution that come after a lifetime of slow and patient devotion. The Work
progresses at the pace of a tree -- what started out as an acorn eventually becomes a forest giant, but it doesn't happen overnight. Remember ever that Mind in its entirety is ever the Builder. For it is step by step, line upon line, precept upon precept, here a little, there a little, that the attaining is accomplished in the mental, the spiritual, the material applications of an entity in this material world.
Edgar Cayce – Book of Changes This slow growth is an accumulation of countless "gathering togethers" as depicted in the preceding hexagram, of which Pushing Upward is the upside-down image. It is estimated that an adult human being grows from a single cell to about one-hundred billion cells through a process of fifty-billion mitotic divisions. It is interesting to observe that "one-hundred-billion" is the scientific estimate of the number of stars in any given galaxy.
If we apply the Hermetic Axiom: "As above, so below" to this relationship of macrocosm to microcosm we get the image of our solar system as a single atom in the "body" of a galactic entity. That should put the Work into perspective! Understand that thou art a second little world and that the sun and the moon are within thee, and also the stars.
Origen -- Homiliae in Leviticum

周易第四十六卦初九爻详解
初六爻辞
初六。允升，大吉。
象曰：允升大吉，上合志也。
白话文解释
初六：前进发展，大吉大利。
《象辞》说：前进发展，大吉大利，是说尚能契合心意。

北宋易学家邵雍解
吉：得此爻者，名利双收，营谋遂心。做官的晋升有望。

台湾国学大儒傅佩荣解
时运：名利双收，所求皆遂。
财运：货价涨升，大可获利。
家宅：乔迁之喜；两姓好合。
身体：有病即治，不可拖延。

初六变卦

  初六爻动变得周易第11卦：地天泰。这个卦是异卦（下乾上坤）相叠，乾为天，为阳；坤为地，为阴，阴阳交感，上下互通，天地相交，万物纷纭。反之则凶，万事万物，皆对立，转化，盛极必衰，衰而转盛，故应时而变者泰（通）。

初九爻的哲学含义

升卦第一爻，爻辞：初六：允升，大吉。爻辞释义
允：是允许，跟从之意。
本爻辞的意思是：适宜升进，大吉大利。
从卦象上看，初六居升卦初位，心意是要往上走的，想要获得提升的。其在下卦巽中，巽为风，为随顺，它又上承九二，可以随顺九二前进。
《象》中这样分析本爻：“允升大吉”上合志也。这里指出：“适宜升进，大吉大利”，是因为阴柔处在最卑下的地位，位于其上的阳刚者同情其处境，希望其尽快上升，所以其上升合乎上面的意思。
占得此爻，意味着在做事时开局非常顺利，只要你照此行动，一定可以成功。你可能没有什么大的后台和背景，也可能初到一个单位，积极向上，希望得到提升和重用。可是单位的主要领导根本没有发现你。而你的顶头上司，发现你是个德才兼备的人，他逐渐地信任你，并希望你能得到提升，会为你的升迁说好话，铺好路。现在时机已经成熟，升职的条件已经具备，你应该坚定自己的信
初六： 允升，大吉。
象曰： 允升大吉，上合志也。
经文意思是：可以上升，大吉祥。 
象辞意思是：可以上升的大吉祥，是因为符合自己的志向。

初六：允升，大吉。
《象传》曰：允升，大吉，上合志也。
初居《升》之始，为《巽》之主，《升》者下也，而允其升者上也，上允其升，则《升》之志遂矣。上互《震》，《震》雷出地，声闻百里，有《升》之象；下升上允，志同道合，吉莫大焉。《晋》六三曰“众允”，下为二阴所信；《升》初六曰“允升”，上为二阳所信。以阴信阴，悔亡而已，以阴信阳，乃得大吉。
【占】　问时运：运途大顺，求名求利，无不如志，大吉。
○　问功名：一举成名，大吉。
○　问营商：货价高升，大可获利。
○　问战征：升高窥望，得识敌情，一战可得胜也，大吉。
○　问婚姻：两姓允合，大吉。
○　问家宅：有出谷迁乔之兆，吉。
○　问疾病：爻象本吉，于问病独非吉兆，惟在下痢下陷等症，则吉。
○　问讼事：宜上控，吉。
○　问六甲：生女。
【例】　缙绅某来，请占气运，筮得《升》之《泰》。
断曰：卦象取“地中生木”，木得春气，枝叶怒生，渐增渐大，犹人行运得时，渐入佳境之象也。今占得初爻，是初运也。《升》者，自下升上，允者，我求而被允，《升》得其允，斯《升》之志遂，《升》之道行矣。运途得此，所求所谋，于名于利，无不“合志”，大吉之占也。

Line-1
Legge: The first line, magnetic, shows its subject advancing upwards with the welcome of those above her. There will be great good fortune.
Wilhelm/Baynes: Pushing upward that meets with confidence brings great good fortune.
Blofeld: Certainty of promotion -- great good fortune!

Liu: Confident ascending. Great good fortune. [Indications are that you will be able to achieve the goal of your undertaking.]
Ritsema/Karcher: Sincere Ascending, the great significant.
Shaughnessy: Really ascending; greatly auspicious.
Cleary (1): Truly rising is very auspicious.
Cleary (2): Truthful rising is very auspicious.
Wu: The ascension is promising and with great fortune.
COMMENTARY
Confucius/Legge: The subjects of the upper trigram are of the same mind with her.
Wilhelm/Baynes: Those above agree in purpose. Blofeld: This is because the will of our superiors accords with our own. Ritsema/Karcher: Uniting purposes above indeed.
Cleary (2): There is accord with a higher aim. Wu: The ascension agrees with the wishes of the above.
Legge: Line one is magnetic where it should be dynamic. She is humble and docile, and those above welcome her advance. As the first line of the trigram of Docility, she may be supposed to concentrate this attribute within herself.
NOTES AND PARAPHRASES
Siu: At the outset, the man is advancing upward toward those who welcome him.
Wing: Although your position within the situation of your inquiry is low in stature, you have a natural accord with your superiors. Advancement and promotion are possible through industrious work on your part. This will give those above you confidence in your abilities. Good fortune.
Editor: Psychologically interpreted, the image suggests that forces within the superconscious realms of the psyche are supporting the ego's action. The objective psyche, on the one hand, functions independently and regardless of the ego's intentions; in fact the ego is gradually formed by the objective psyche as its focal point ... On the other hand, the objective psyche appears to insist on a continuous dynamic relationship between itself and its focal point in the ego. The conscious ego must make the effort to relate to the unconscious, its maternal source-ground, in order to maintain adequate, healthy functioning.
E.C. Whitmont -- The Symbolic Quest
A. Advance in accordance with the goals of the Work.

周易第四十六卦九二爻详解
九二爻辞
九二。孚乃利用禴，无咎。
象曰：九二之孚，有喜也。
白话文解释
九二：春祭宜用俘虏作为人牲，则无灾祸。
《象辞》说：九二爻辞讲祭祀鬼神必以忠信，从而将有喜庆之事。

北宋易学家邵雍解
平：得此爻者，常人有喜，病者安，谋事可成。做官的有升迁之机。

台湾国学大儒傅佩荣解
时运：正当好运，喜事临门。
财运：诚信经营，可保获利。
家宅：必有喜事；阴阳合德。
身体：最好祈神。

九二变卦

  九二爻动变得周易第15卦：地山谦。这个卦是异卦（下艮上坤）相叠，艮为山，坤为地。地面有山，地卑（低）而山高，是为内高外低，比喻功高不自居，名高不自誉，位高不自傲。这就是谦。

九二爻的哲学含义

升卦第二爻，爻辞：九二：孚乃利用檜，无咎。爻辞释义
孚：指诚信。檎：指春祭。
本爻辞的意思是：内心非常虔诚，这样有利祭祀祈福，可免除灾祸。
“孚乃利用檜”，这句话在萃卦中第二爻也曾经出现过，这里指只要有诚信，薄祭也可受福。
《象》中这样解释本爻：九二之孚，有喜也。这里指出：九二这一爻内心虔诚仁厚，一心成人之美，深得众人信服，必定会给自身带来喜庆。
占得此爻者，目前没有经验，没有背景，也不能给人带去好处，但是若想得到提升，可以怀着积极向上的热情和谦虚的态度，满怀诚信，并认真履行自己的职责。这样虽然你能奉献的很少，但是将得到加倍的报偿。
九二：孚乃利用输，无咎。
象曰：九二之孚，有喜也。
经文意思是：心诚有利于用
薄礼献祭，没有灾难。
象辞意思是：九二爻的心诚，肯定会带来喜庆。

九二：孚乃利用禴，无咎。
《象传》曰；九二之孚，有喜也。
二居《巽》之中，备刚中之德，即为“用见”之“大人”。初欲升五，必先历二，以求孚于二也。古者求贤审官，得人则告诸宗庙，二既孚初之《升》，特为斋祓以进之。上互《震》，《震》为祭，故“用禴”。《巽》，孟夏之月，“禴”，夏祭，“用禴”者，取“柔以时升”之义也。“禴”，祭之薄者，然输诚求升，虽薄亦孚，在诚不在物也，故“无咎”。《象传》曰“有喜”，即《彖传》所云“有庆”也。《萃》六二以柔应五之刚，《升》九二以刚应五之柔，其至诚感应，则一也，故爻象“用禴”同，“无咎”亦同。
【占】　问时运：运途得中，必有喜事临门。
○　问营商：商业全凭信实，有信卖买进出，无诈无虞，自能永远，且可获利。
○　问功名：定有泥金报喜。
○　问战征：出师必祭，信为兵家之要，得信则三军一心，无战不克矣。
○　问婚姻：二五交孚，阴阳合德，大喜。
○　问家宅：主有喜兆。
○　问疾病：宜祷。
○　问六甲：单月生男，双月生女。
【例】　友人某来，请占气运，筮得《升》之《谦》。
断曰：《升》者自下升上，有积小高大之象。今足下问气运，占得第二爻，二爻刚中，为卦中之大人。“孚”者，信也，得其信，不特上下交通，即鬼神亦能感格。爻象如此，知足下信谊素著，于朋友上下之间，无不交孚，故得“无咎”，且近日即有升腾喜兆。
【例】　明治二十九年，某贵显来，为设立农工银行，占问成否，筮得《升》之《谦》。
断曰：卦体《坤》上《巽》下，《坤》为财，为富，《巽》为商，为利。五行以我克者为财，《巽》木克《坤》土，土为财。《升》者，积小高大，有渐进渐长之象。今贵下占问银行生业，得第二爻，爻辞曰“孚”，孚者，信也，金银贸易，最要在信。“利用”者，利于用也，《洪范·六府》“心曰利用”，即此旨也。据此爻辞，银行必成，且有喜兆。

Line-2
Legge: The second line, dynamic, shows its subject with that sincerity which will make even the small offerings of the vernal sacrifice acceptable. There will be no error.
Wilhelm/Baynes: If one is sincere, it furthers one to bring even a small offering.
Blofeld: Full of faith, he performed the summer sacrifice. [This suggests that faith in spiritual matters or ancient traditions will serve us well.]
Liu: If you are sincere, a summer offering is beneficial. No blame. [This line indicates good luck.]
Ritsema/Karcher: Conforming, thereupon Harvesting availing-of dedicating. Without fault.
Shaughnessy: Returning then beneficial to use the spring sacrifice; there is no trouble.
Cleary (1): When sincere it is beneficial to perform the spring ceremony. No blame.
Cleary (2): If there is sincerity, it is beneficial to perform a ceremony… etc.
Wu: With sincerity, he will have the benefit of making offerings in the summer. No error.
COMMENTARY
Confucius/Legge: The sincerity of the subject of the second line affords occasion for joy.
Wilhelm/Baynes: Sincerity brings blessing. Blofeld: The faith (or confidence) indicated by this line leads to great happiness. Ritsema/Karcher: Possessing rejoicing indeed. Cleary (2): The sincerity of the second yang is joyful. Wu: The sincerity of the second nine brings about joy.
Legge: Compare this with the second line of hexagram number 45. Line two is dynamic, and the magnetic fifth line is his proper correlate. This suggests a dynamic officer serving a magnetic ruler. He couldn't do so unless he was possessed by a sincere and devoted loyalty. In his loyal devotion to line five he will do much good and benefit many, hence we have the words: "affords occasion for joy."
NOTES AND PARAPHRASES
Siu: The man is an effective but brusque officer serving a weak leader. His upright sincerity and devoted loyalty meet with a favorable response.
Wing: You can achieve your aim even though you have only modest resources. Those in authority will be moved by your sincerity despite your lack of traditional criteria.

Editor: Whenever sacrifice is mentioned in the I Ching, it is wise to meditate on the deeper meaning of the concept to see how it applies to the matter under question. The situation depicted here shows a dynamic correlate (the "representative of Pushing Upward" mentioned in Legge's commentary on the hexagram), serving a magnetic ruler. To be dynamic in a magnetic place suggests one who may be predisposed to impatience. The sacrifice could be an attitude or belief influencing one to this. If this is the only changing line, the hexagram becomes number 15, Temperance, so the sacrifice could also involve pride. On the psychological level, transformation and sacrifice imply a giving up of some aspect of "I am," "I have" or “I can," claims and habits, a renouncing of some cherished needs, convictions or illusions. It may call for a relativization of one's superior psychological function in favor or the less developed "inferior” function. A thinking type may have to renounce exclusive reliance upon the intellect in favor of feeling and emotion. A feeling type may have to learn to subordinate or at least coordinate emotional responses with thought and reason. An overly active, driving and controlling person may have to learn a degree of receptivity, yielding and surrender which, to her or him, may feel like passivity; a passive person may have to become more actively responsible for his or her own life or therapeutic management.
E.C. Whitmont -- The Alchemy of Healing
A. The ego's sacrifices (your pretensions to knowledge? Your impulse to take action?) are necessary for the furtherance of the Work.
B. A humble offering -- every little bit helps.

周易第四十六卦九三爻详解详解
九三爻辞
九三。升虚邑。
象曰：升虚邑，无所疑也。
白话文解释
九三：登临于建立在大丘之上的城邑。
《象辞》说：登临于建立在大丘之上的城邑，登高望远，所见甚明，故无所疑惑。

北宋易学家邵雍解
平：得此爻者，营谋遂意。做官的会身居要位，读书人可成名。

台湾国学大儒傅佩荣解
时运：越来越好，不必担心。
财运：货物集散，财力可期。
家宅：先虚后实；空房独守。
身体：虚弱之症。

九三变卦

  九三爻动变得周易第7卦：地水师。这个卦是异卦（下坎上坤）相叠。“师”指军队。坎为水、为险；坤为地、为顺，喻寓兵于农。兵凶战危，用兵乃圣人不得已而为之，但它可以顺利无阻碍地解决矛盾，因为顺乎形势，师出有名，故能化凶为吉。

九三爻的哲学含义

升卦第三爻，爻辞：九三：升虚邑。爻辞释义
邑：国邑，指诸侯封地。虚邑：指无人管理之地。
本爻辞的意思是：上升到空旷的城邑，如入无人之境。
从卦象上看，九三上临坤卦，坤为顺，并且与上六正应，非常顺利。
《象》中这样解释本爻：“升虚邑”，无所疑也。这里指出：“上升到空旷的城邑”，这是因为没有任何阻碍，上升得十分顺利，对此不要有半点迟疑。
占得此爻，象征着你现在事情进展顺利，可以大胆地向前推进，没有任何障碍，缺少的仅仅是机会。
占得此卦，你关心的地方或是将去的地方，可能会出现大面积的拆迁或地震或战争造成的一片废墟，后又建设成人口众多的繁华地区。
九三：升虚邑。
象曰：升虚邑，无所疑也。
经文意思是：升到没人设防的城邑。
象辞意思是：升到没人设防的城邑，说明上升不必疑虑。

九三：升虚邑。
《象传》曰：升虚邑，无所疑也。
《升》之三，《巽》之终，《坤》之始也，《坤》为虚，亦为邑，故曰“升虚邑”。《说文》：“虚，大邱。九夫为井，四井为邑，四邑为邱”。邱，谓之虚，《诗》“升彼虚矣”，虚，即墟也。墟为空旷高地，由井升邑，由邑升虚，可见“积小以高大”，历试诸艰，胜任愉快，地日辟而日大，位日进而日高。《象传》曰“无所疑”，信乎三之《升》，《升》之得其任矣。征诸太王居岐，一年成邑，二年成都，三年五倍于初，爻所言升虚升邑，盖谓此也。《升》卦爻象三、四、五三爻，皆隐指周室之事。
【占】　问时运：目下运途恰好，渐进渐盛。
○　问营商：市廛谓之趁虚，言就虚地，会集货物而成市邑，可见商业日盛也。
○　问功名：《升》本发达之象，初方“允”，二则“孚”，至三则已升而在上，可无疑也。
○　问战征：经此兵燹，城邑空虚，“升虚邑”，夺取空城矣。
○　问家宅：有前空虚，后富实之象。
○　问婚姻：“虚邑”，犹空房也，不吉。
○　问疾病：必是虚弱之症无疑。
○　问失物：不得。
○　问六甲：九三阳爻，生男。
【例】　明治十六年，缙绅某任某县令，将赴任，请占任事吉凶，筮得《升》之《师》。
断曰：“虚邑”，为凋敝之地，人烟寥落，治理殊难，非盘根错节之才，未易胜任也。今贵下新授某邑知事，行将赴任，占得此爻，以贵下练达之才，任此积衰之邑，必能治剧理繁，为人所难为，当有措之裕如，无容疑也。可为贵下信之矣。
【例】　明治廿八年五月，为开垦北海道十胜国利别原野，占其成否，筮得《升》之《师》。
断曰：爻辞与占象，悉相符合，可谓深切详明。曰“虚邑”，即荒土地，曰“升虚邑”，是辟荒土而成村落也。初则允其升，谓从事开垦者，志相合也；二则孚其升，谓从事开垦者，必“有喜”也；三则升已成矣。事虽难，可无疑也，其成必矣。
【例】　明治三十一年，占司法省气运，筮得《升》之《师》。
断曰：《象》谓积小高大，凡风化之日趋日上，政教之日进日强，皆为《升》也。今占司法省，欲改设公明之法律，为内地杂居之准备，得《升》卦三爻。夫有其邑而不治，谓之“虚邑”，有其法而不用，亦谓之虚法。兹者司法省，新颁法律，将实施之于内地，是升虚而作实也，此令一行，必无阻碍，无容疑虑焉。

Line-3
Legge: The third line, dynamic, shows its subject ascending upwards as into an empty city.
Wilhelm/Baynes: One pushes upward into an empty city.
Blofeld: He was promoted to office in a larger city.
Liu: Ascending to a deserted city.
Ritsema/Karcher: Ascending: an empty capital.
Shaughnessy: Ascending the empty city.
Cleary (1): Rising in an empty domain.
Wu: He ascends to the vacant city.
COMMENTARY

Confucius/Legge: He advances upwards as into an empty city -- he has no doubts or hesitation. Wilhelm/Baynes: There is no reason to hesitate. Blofeld: We cause no doubts to arise in the minds of others. Ritsema/Karcher: Without a place do doubt indeed. Cleary (2): There is no hesitation. Wu: He has no doubt.
Legge: Line three describes the bold and fearless advance of its subject. According to the K'ang-hsi editors, there is a shade of condemnation here. He is too bold, "he has no doubt or hesitation," but is presuming rather on his strength.
NOTES AND PARAPHRASES
Siu: No impediments retard the man's bold advance.
Wing: You may now advance with complete ease -- perhaps too much ease. This sudden lack of constraint may cause you misgivings. A little caution is a good thing now if you do not allow it to halt your progress completely.
Editor: Whenever one receives an oracle without the value judgment of "good fortune" or "there will be evil," it is wise to be especially heedful. This line describes easy progress -which may or may not be a good thing, depending on the situation. Sometimes it can refer
to making an assumption -- without, however, a clue as to whether the assumption is accurate! The line can also alert one to something new or unknown: the fact that no value judgment is appended suggests that a test may be involved. Many times when I was concentrating on my work and thinking about nothing else, I suddenly recognized a truth which had no relationship whatever with my work...At such moments I felt as if my head had just poked up through the ceiling of one room and emerged above the floor in an upper room. It was a wonderful feeling to look around with my inward eye in this newly discovered upper room, inspecting all the hidden treasure lying there.
Elisabeth Haich -- Initiation
A. A sudden upward rush.
B. An image of rapid and easy progress -- don't let it carry you away. Maintain discipline.
C. You are moving too fast.

周易第四十六卦九四爻详解详解
六四爻辞
六四。王用亨于岐山，吉，无咎。
象曰：王用亨于岐山，顺事也。
白话文解释
六四：周王在岐山祭祀鬼神。筮遇此爻，吉利，并无灾祸。
《象辞》说：周王在岐山祭祀鬼神，之所以吉而无灾祸，因为这是顺乎天理之事。

北宋易学家邵雍解
吉：得此爻者，得山林之利，隐者有山林之乐。做官的会升迁，身居要职。

台湾国学大儒傅佩荣解
时运：升迁在即，感谢神明。
财运：货物充裕，财神相助。
家宅：祭告宅神。
身体：虔诚祷告。

六四变卦

  六四爻动变得周易第32卦：雷风恒。这个卦是异卦（下巽上震）相叠。震为男、为雷；巽为女、为风。震刚在上，巽柔在下。刚上柔下，造化有常，相互助长。阴阳相应，常情，故称为恒。

九四爻的哲学含义

升卦第四爻，爻辞：六四：王用亨于岐山，吉，无咎。爻辞释义
用享：指举行祭祀之礼。歧山：周部落发源地。
本爻辞的意思是：君王到岐山祭祀神灵，吉祥如意，没有灾祸。
从卦象上看，六四在上坤下巽之间，上和顺而下随从。
《象》中这样解释本爻：“王用亨于岐山”，顺事也。这里指出：“君王到岐山祭祀神灵”，就是向神灵表示恭顺，诚惶诚恐地供奉神灵，结果必然会带来吉祥如意。
在古代，人们信奉神灵，即将登上成功阶梯的人，要诚心祭神，来倾听神灵的启示，以便事情进行得更顺利。现在的人占得此爻，也正处于大获成功之时，这时要注意听别人的有益的意见，以谦恭的态度对人，对人怀有感恩之心，这样有助于成功。
六四：王用亨于岐山，吉无咎。
象曰：王用亨于岐山，顺事也。
经文意思是：君王在岐山举行祭祀，吉祥没有灾难。
象辞意思是：君王在岐山举行祭犯，是顺承先祖的事业。

六四：王用亨于岐山，吉，无咎。
《象传》曰：王用亨于岐山，顺事也。
岐山为周发祥之地，太王迁之，文王康之，时告祭乔狱，岐山当必在其内也。盖天子祭天地，诸侯祭其境内之山川。“亨于岐山”，岐山在周境内，周先王实主其祀焉。称王者，追王之谓也。迁岐山之始，避狄而来，而积小高大，遂成为王业之基，吉何如也！《象传》以“顺事”释之，盖隐指文王服事之诚，有顺德，无二心也。此周公不言之旨，合前后爻象观之，而可知矣。
【占】　问时运：事顺适，吉而无咎。
○　问战征：古者祷战，祈克于上帝，然后接敌，此即用享之义也。享而后战，其必克矣，吉。
○　问营商：货物之生也，多取于山林川谷之间。祭法，民之取财用者，必祭之。谓祭之可获利也。吉。
○　问功名：“亨于岐山”，易侯而王，大吉之兆。
○　问家宅：宜祭告宅神，吉。
○　问疾病：宜祷。
○　问六甲：生女。
【例】　某商人来，请占气运，筮得《升》之《恒》。
断曰：《升》卦诸爻，皆言升，惟二四不言升，其义并取于祭享，谓人欲升腾发达，必先求神明之保也。四爻辞曰，“王用亨于岐山”，岐山为太王避狄之地，浸炽浸昌，大启尔宇，为周室王运发祥之始。今足下占得此爻，知足下气运通顺，正如晓日东升，逐步增高，财运亨通，其中虽由足下计划之精，要亦有神助也。宜斋祓以祷之，吉。

Line-4
Legge: The fourth line, magnetic, shows its subject employed by the king to present his offerings on mount Ch'i. There will be good fortune; there will be no mistake.
Wilhelm/Baynes: The king offers him Mount Chi. Good fortune. No blame.

Blofeld: The King sacrificed on Mount Chi -- good fortune and no error! [This suggests that faith in spiritual matters or ancient traditions will serve us well.]
Liu: The king makes an offering on Mount Ch'i. Good fortune. No regret.
Ritsema/Karcher: Kinghood availing-of Growing tending-towards the twin-peaked mountain. Significant. Without fault.
Shaughnessy: The king herewith makes offering on Mount Qi; auspicious; there is no trouble.
Cleary (1): The king makes offerings on the mountain. This is auspicious and blameless.
Wu: If the king would make offerings to mount Qi, it would have been auspicious and free from blame.
COMMENTARY
Confucius/Legge: Such a service of spiritual beings is according to their mind.
Wilhelm/Baynes: This is the way of the devoted. Blofeld: This indicates our willing compliance with duty, tradition, circumstances, etc. Ritsema/Karcher: Yielding affairs indeed. Cleary (2): Performs services accordingly. Wu: It would have been a matter of course.
Legge: This is the place of a great minister, in immediate contact with the ruler, who confides in him and raises him to the highest distinction as a feudal prince. The capital of Chou was at the foot of mount Ch'i. The king is the last Shang sovereign; the feudal prince is Wen. The K'ang-hsi editors say about the commentary: "Such an employment of men of worth to do service to spiritual beings is serving them according to their mind."
NOTES AND PARAPHRASES
Siu: The man's progress is aided and abetted by gods and men. The ruler confides in him, facilitates his efforts, and raises him in distinction.
Wing: Your progress is amplified. It is now possible for your ambitions to be fulfilled. Continue in your principles and hold to sound traditions.
Editor: This line doesn't lend itself to the usual gender symbolism. Symbolically, mountains represent a high level of awareness within the psyche. To be employed by the king to present offerings on a holy mountain suggests actions which are extremely valuable to the Work, even if you may not understand what is taking place. (Compare with line 17:6.) Wu’s conditional phrasing here is in accord with a somewhat specialist historical political interpretation which may not apply in most modern contexts.

Mountains are symbols of the abode of the gods. Consider Sinai, Olympus, Meru, Fujiyama. Again, they suggest climbing, aspiration, the possibility of attainment. We all have peaks to climb, and the incentive to action, the disposing element in our consciousness which leads to volition, has always in the background this idea of climbing above our present level. Thus the mountain represents what alchemists call the Great Work.
P.F. Case -- The Tarot
A. A major insight.
B. Ego and Self are in accord. Progress is in harmony with the goals of the Work.

周易第四十六卦九五爻详解详解
六五爻辞
六五。贞吉，升阶。
象曰：贞吉升阶，大得志也。
白话文解释
六五：占得吉兆，所占之事将逐步发展。
《象辞》说：信守正道，自然吉利，其事业必然逐步发展，说明其志愿得伸，目的达到。

北宋易学家邵雍解
吉：得此爻者，正行好运，大愿可成。做官的会高升。

台湾国学大儒傅佩荣解
时运：大愿可成，功名皆吉。
财运：经营得中，利益不断。
家宅：步步高升；攀结高亲。
身体：病情升高。

六五变卦

  六五爻动变得周易第48卦：水风井。这个卦是异卦（下巽上坎）相叠。坎为水；巽为木。树木得水而蓬勃生长。人靠水井生活，水井由人挖掘而成。相互为养，井以水养人，经久不竭，人应取此德而勤劳自勉。

九五爻的哲学含义

升卦第五爻，爻辞：六五：贞吉，升阶。爻辞释义贞：指占卜。
本爻辞的意思是：占卜的结果很吉祥，乘势沿着台阶稳步上升。
从卦象上看，六五这一爻有九二正应，全卦又是升卦，这足以使其继续高《象》中这样解释本爻：“贞吉升阶”，大得志也。这里指出：“占卜的结果很吉祥，乘势沿着台阶稳步上升”，表明上升已达到鼎盛时期，接近光辉的顶点，可说得上是春风得意，踌躇满志。同时也表明阴爻居于尊位，必须稳健行事，循序渐进，不可像“升虚邑”那样冒进。
占得此爻者，对于官员来说，以前若是凭着自己的能力一步一步地做出来的，而不是靠背景或是耍手段得成的，那意味着还有晋升的机会。若是学生，则还可以继续升学。做事只要守持正道，是靠自己的努力通过正道得来的，就可以沿着上升的台阶继续高升。
六五：贞吉，升阶。
象曰：贞吉升阶，大得志也。
经文意思是：守正道吉祥，升上台阶。
象辞意思是：守正道吉祥，升上台阶，说明会步步高升，满足大的志向。

六五：贞吉，升阶。
《象传》曰：贞吉，升阶，大得志也。
五以《坤》德居中，位极其尊，《象传》所称“君子以顺德，积小以高大”，惟五当之。“阶”，天子之阼阶也，升之于阶，尊之至焉。然不正则为新莽，为曹操，其何能吉？古来必如大舜之有鳏在下，侧陋明扬，以至命陟帝位，爻曰“贞吉”，《象》曰“大得志”，惟舜有之矣。而作《易》之旨，则隐指西伯方百里起，终受周命之事也。
【占】　问时运：平生志愿，无不得遂，大吉之兆。
○　问功名：拾级而登，荣宠已极。
○　问营商：五为中数，凡营财之道，不宜过盈，以得中为吉，故曰“贞吉”。
○　问战征：凡攻城，必用梯阶，所以升高也。城必可克，故吉。
○　问婚姻：五与二相应，爻曰“升阶”，有攀结高亲之象，故二曰“有喜”。
○　问疾病：《升》，增也，病不宜升，乱阶厉阶，皆非吉兆。
○　问讼事：讼本凶事，是谓祸阶，升阶则讼愈凶，何以得吉？
○　问失物：当就阶墀间寻之。
○　问六甲：生女。
【例】　某氏来，请占其女气运，筮得《升》之《井》。
断曰：《升》者谓“柔以时升”，《升》得其时，是以吉也。人之气运，亦以时行，得时则顺，失时则逆，惟在当其可之谓时也。今足下占问子女行运，想必为嫁娶之事也。《诗》咏迨吉，为婚姻之及时。阶，上进也，“升阶”，升而愈上也，是必有贵戚订姻，上嫁之象，大吉。后闻此女，果嫁某缙绅。

Line-5
Legge: The fifth line, magnetic, shows its subject firmly correct, and therefore enjoying good fortune. She ascends the stairs with all due ceremony.
Wilhelm/Baynes: Perseverance brings good fortune. One pushes upward by steps.
Blofeld: Righteous persistence brings good fortune, but the ascent must be made step by step. [This is no time for rushing forward, but for patient plodding.]
Liu: Continuing brings good fortune. Ascend step by step.
Ritsema/Karcher: Trial: significant, Ascending steps.
Shaughnessy: Determination is auspicious. Ascending the stairs.
Cleary (1): Rectitude brings good fortune. Climbing stairs.
Cleary (2): Correctness is good in raising one up the steps.
Wu: Perseverance leads to good fortune. There is ascending by the steps.
COMMENTARY
Confucius/Legge: She is firmly correct, and will therefore enjoy good fortune. She ascends the stairs with all due ceremony and grandly succeeds in her aim. Wilhelm/
Baynes: One achieves one's will completely. Blofeld: Acting thus will lead to the fulfillment of what we will. Ritsema/Karcher: The great acquiring the purpose indeed.
Cleary (2): The aim is fully attained. Wu: His aspirations are completely fulfilled.
Legge: In line five the advance has reached the highest point of dignity, and firm correctness is especially called for. "Ascending the steps" may intimate, as Chu Hsi says, the ease of the advance, or according to others (the K'ang-hsi editors among them), its ceremonious manner.

NOTES AND PARAPHRASES
Siu: As he approaches the pinnacle, the man guards against intoxication with success. He steadily advances step by step with the greatest thoroughness and necessary ceremony.
Wing: You are destined to reach your goals through a steady, step-by-step process. Do not let the coming heights of achievement make you heedless or heady with success. Continue in the thoroughness that led you to good fortune.
Editor: The idea here is that advancement proceeds one step at a time, naturally and without haste. Perhaps a dialectical process within the psyche is nearing synthesis. The line can sometimes imply that there is a need to slow down, or that a more dignified and orderly approach to the Work is in order. We are all, at times at least, inclined to feel that the reality of our lives falls short of our intuitive picture of some kind of completeness. But thereby we lose sight of the fact that the image of wholeness is itself meant to be a symbolic one,
seemingly never literally or finally to be reached -- a pole star that sets a direction for the traveler rather than a goal to be reached concretely. The way to reach closer to completeness then appears to lie in taking each step as it comes in terms of precisely what it is and at the same time as if related to an encompassing pattern.
E.C. Whitmont -- The Symbolic Quest
A. The image suggests a careful and orderly sequence. Slow down and do it right -one step at a time.

周易第四十六卦上九爻详解详解
上六爻辞
上六。冥升，利于不息之贞。
象曰：冥升在上，消不富也。
白话文解释
上六：深夜不眠，勤勉不息地工作则符合此吉兆。
《象辞》说：上六爻辞讲深夜不眠，因为上六之爻据一卦之首，爻位孤悬，其人虽处高位，但环境不利，不过，勤于职守则可以消灾得福。

北宋易学家邵雍解
平：得此爻者，有贪得无厌之祸。做官的会告休。

台湾国学大儒傅佩荣解
时运：好运已过，预备退路。
财运：经营困难，人财两失。
家宅：难免中落；难以偕老。
身体：可能归天。

上六变卦

  上六爻动变得周易第18卦：山风蛊。这个卦是异卦（下巽上艮）相叠，与随卦互为综卦。蛊本意为事，引申为多事、混乱。器皿久不用而生虫称“蛊”，喻天下久安而因循、腐败，必须革新创造，治理整顿，挽救危机，重振事业。

上九爻的哲学含义

升卦第六爻，爻辞：上六：冥升，利于不息之贞。爻辞释义
冥：指昏冥。不息之贞：指永不停息地坚守正道。
从卦象上看，上六居升卦的最顶端，又在上卦坤中，而坤代表着黑夜。上六与九三正应，只要坚守正道，尚可安稳。
《象》中这样解释本爻：冥升在上，消不富也。这里指出：“在昏暗幽冥状态下仍然上升”，本身已处在升卦的最高位置，按照盛极而衰的道理，上升的势头必然会逐渐消退，再不会如原来那样富有进取精神了。
占得此爻者，已经处于事业的高峰期，这时要保持谨慎，以守为主，盲目冒进会遇到麻烦。创业容易守业难，不要松懈，要更加努力以维持现状，否则会出现不进则退的情况。
上六：冥升，利于不息之贞。
象曰：冥升在上，消不富也。
经文意思是在昏昧中上升，利于停止增长而守正道。
象辞意思是：在昏暗中上升已经到了最上面，阴气削弱所以不富。

上六：冥升。利于不息之贞。
《象传》曰：冥升在上，消不富也。
上居《坤》之极，《升》至于上，《升》无可升矣。如日之升，朝而日出，昼而日中，暮而日入，“冥”，则昏暮也，《坤》为冥，故曰“冥升”。“不息”者，昼夜循环之谓也，今日月没，明日复升，故曰“利于不息之贞”。《坤》曰“永贞”，即“不息之贞”也。在人之升，至上则禄位已尽，魂升魄散，归入幽冥之域，凡生前富贵利达，消归无有，惟此道德勋名，足以流传于不息耳，故《象传》以“消不富”释之，此之谓也。
【占】　问时运：好运已过，且待后运重来，可以得利。
○　问战征：有率军夜进，误入幽谷之象，利于息，待天明可出险也。
○　问营商：防有人财两失之患。
○　问功名：《升》至于上，功名已显，防身后萧条。
○　问婚姻：恐不得偕老。
○　问家宅：宅运已过，势必中落。
○　问疾病：大象不利，“冥升”者，魂升于天也。
○　问六甲：生女，恐不育。
【例】　明治二十四年，占国运，筮得《升》之《蛊》。
断曰：论卦体，《坤》上《巽》下，由《巽》升《坤》，《升》至于六，《坤》位已终，无可再升矣。今占国运，得《升》上爻，我国家自维新以来，一革旧政，悉效欧美之法，以为取彼之长，补我之短，以冀日进于富强也。当时使年轻子弟，游学欧美，以习学其文学言语、政化风俗，三年学成归国，即升为学士、博士之职，使之教授国内子弟。法非不善，意非不良，无如此辈游学子弟，其于我国向时政教，本未谙练，即于外国教育，亦徒窥其皮毛，反以扬扬自得，蔑视老成。其间所谓进步者，如海军陆军，骏骏日上，亦自有可取，而极之教育之原，身心之本，终觉利不胜害，为可慨也。维新迄今，已二十余年，《升》进地步，约计已到上爻。“冥升”者，为日已近暮，无可复升，其利在“不息之贞”。“不息”者，为去而复来，循环不息之谓也。盖谓我国治运所关，凡新法之不善者，皆当反我旧政，以返为《升》，犹是日之没而复升，晦而复明，即所谓“不息之贞也”。斯之谓“利”，斯之谓“贞”。

Line-6
Legge: The sixth line, magnetic, shows its subject advancing upwards blindly. Advantage will be found in a ceaseless maintenance of firm correctness.
Wilhelm/Baynes: Pushing upward in darkness. It furthers one to be unremittingly persevering.
Blofeld: A night ascent -- advantage lies in unremitting persistence.
Liu: Ascending in ignorance, it is still beneficial to continue unceasingly.
Ritsema/Karcher: Dim ascending. Harvesting: tending-towards not pausing's Trial.
Shaughnessy: Dark ascent; beneficial for unceasing determination.
Cleary (1): Rising in the dark. Benefit lies in unceasing rectitude.

Cleary (2): Rising into the unknown, it is beneficial to be unceasingly correct.
Wu: This is a blind ascension. It will be good to be ever persevering.
COMMENTARY
Confucius/Legge: She blindly advances upwards, and is in the highest place -- but there is decay in store for her, and she will not preserve her riches. Wilhelm/ Baynes: At the top is decrease and not wealth. Blofeld: But the night ascent will lead to loss, not to wealth. [Taking the text and commentary of this line together, we may assume that righteous persistence will win some advantage for us as a result of rather blind progress, even though we are bound to suffer materially.] Ritsema/ Karcher: Dim Ascending located above. Dissolving, not affluence indeed. Cleary (2): Rising into the unknown on high dissolves poverty. Wu: A blind ascension at the top means a loss, not a gain.
Legge: What can the subject of the hexagram want more? She has gained all her riches, and still she is for going onwards. Her advance is blind and foolish, and only the most exact correctness will save her from the consequences. When one has reached the greatest height, she should think of retiring. Ambition otherwise may overleap itself.
NOTES AND PARAPHRASES
Siu: The man advances blindly. Only the most exacting correctness will save him from unfortunate consequences.
Wing: Advancement without constant re-evaluation and discrimination can easily become blind impulse. Such behavior will surely lead you into dangerous mistakes. Only the most careful and exacting conduct can save you from certain damage.
Editor: This line is a clear warning to be extremely careful in whatever endeavor prompted your question. Legge's translation of the Confucian commentary is quite literal here: "there is decay in store for her" refers to hexagram number eighteen: Decay (or Repair), which is the hexagram created if this is the only changing line. Cleary’s version of the Confucian commentary reads: “Rising into the unknown on high dissolves poverty.” This seems to be the exact opposite of all the other translations. (Wilhelm’s rendering is the most succinct: “At the top is decrease and not wealth.”) Cleary’s rendition is based on Chi-hsu Ou-I’s Buddhist commentary, which states: “When one rises into the unknown, then one can stop; but if one is unceasingly correct, then one should rise yet further into the unknown. This is what is called spiritual rank. If they cultivate spiritual rank, people of low social status are not really poor and lowly – their poverty can disappear.” Since Chi-hsu Ou-i was not a translator, but reading and writing in his own language, one wonders how such a seemingly anomalous interpretation of Confucius could occur. Nevertheless, from the Buddhist perspective the concepts of poverty and wealth are reversed: “poverty” is wealth, “wealth” is poverty in terms of spiritual value at the top of the hexagram of Ascending. I go the way that Providence dictates with the assurance of a sleepwalker.

Adolph Hitler When you got nothin,’ you got nothin’ to lose.
Bob Dylan
A. Blind advance leads to loss.
B. Proceed with caution in an uncertain situation.
C. Don't jump to conclusions when you don't understand what is going on.
D. Keep your wits about you during an opportunity for transcendence.
March 19, 2001, 4/25/06, 11/13/10, 10/23/11