第 30 卦 · 离为火

离卦原文
离。利贞，亨。畜牝牛，吉。

象曰：明两作，离。大人以继明照四方。

白话文解释
离卦：吉利的占问，通泰。饲养母牛，吉利。
《象辞》说：今朝太阳升，明朝太阳升，相继不停顿，这是离卦的卦象。贵族王公观此卦象，从而以源源不断的光明照临四方。
《断易天机》解
离卦离上离下，为离宫本位卦。离可取光明、美丽、离散之意，利文章而不利出师。

北宋易学家邵雍解
附丽光明，谦虚缓进；公正柔和，顺守则吉。
得此卦者，宜谦虚谨慎，稳步进取，则前途光明。急进及意气用事者必有所损失。

台湾国学大儒傅佩荣解
时运：努力修德，前途光明。
财运：与火有关，皆有所得。
家宅：贵人之屋；可得继室。
身体：热病严重，小心大去。

传统解卦
这个卦是同卦（下离上离）相叠。离者丽也，附着之意，一阴附丽，上下二阳，该卦象征火，内空外明。离为火、为明，太阳反复升落，运行不息，柔顺为心。
大象：两离火相重，上下通明之象，火有气，但无形，主不实不定之意。
运势：外观极盛，烈日当空之象，凡事不宜急进及意气用事。
事业：已快进入顶点，盛极而衰，务必总结经验教训，趋善避邪，以顺自养，居危知危，激励志气，切勿妄动。尤应求助中正的人援助，以期重振事业。
经商：不要急于求成，宜兢兢业业，忧深虑远，考察市场行情，公平竞争，不可投机取巧，争取与他人密切合作。
求名：方向未确定之前，不可到处乱撞，应持之以恒，执意追求，虚心向有才德的长者请教。
婚恋：自己寻找对象恐怕有困难，最好请可靠的朋友、长辈帮忙，不得急躁。双方应相互尊敬，最忌生邪念。
决策：乐天知命，顺应自然，年轻时急于上进，未能实现理想，但坚持中正、谦和，可无灾祸，时常警觉，更可化险为夷。在危难时要寻求依托，但要慎重选择对象。晚年应知天命，尤不可不顾时势而轻举妄图动。

第三十卦的哲学含义

离为火，《易经》中离卦的符号为。八卦中离卦的符号的产生，是古人遥望远方，见在土地上燃起熊熊的烈火，于是用阳性符号“一”画出地块，用阴性符号“一”画出火苗。离卦是上下是阳爻，中间是阴爻，看上去像是燃烧的火苗，这一卦就象征火。
离卦一阴爻居中，二阳爻在外，为外刚内柔，外硬内软之性情，有由中心向外发展的趋势，有离散之象。一切鳖、蟹、龟、贝类，士兵的衣甲胄帽等等外刚内柔之物均归类于离卦。
离卦还具有如下象意明、进升、依附、华丽、鲜艳、文明、礼仪、明察、磊落、发现、扩张、漫延、外强、中干、焦躁、煽动、排斥、抗拒、否定、批判、流行、检举、侦察、轻浮、显示、自满、花言巧语、抗上、撒谎、干枯、枯燥、空虚等。
六十四卦之中的离卦是八卦中的离卦相叠，符号为“”。离卦象征的意义是附着。《序卦传》说：“陷必有所丽，故受之以离；离者丽也。”离卦的上卦是坎，意思是陷入坎里肯定会附着在一个地方上，所以在坎卦之后接着是离卦。
《象》是这样分析离卦的：明两作，离；大人以继明照于四方。
《象》中指出离卦的卦象为光明接连升起之表象。离卦在这里代表太阳。太阳东升西落，因而有上下充满光明的形象。太阳的光明连续照耀，必须高悬依附在天空才行，所以象征附着；伟大的人物效法这一现象，也应当连绵不断地用太阳般的光明美德普照四方。
离卦给人的启示是就附着依托，属于中上卦。《象》中这样来断此卦：官人来占主高升，庄农人家产业增，生意买卖利息厚，匠艺占之大亨通。

30.离为火(䷝)-高岛易断
《离》卦二阴四阳，上下一体，《离》者，偶象也。奇实阴中，积而成《坎》；偶分阳中，两而为《离》。水资始，火资生，水化气，火化形，故“地二生火”。火者，其象为偶；奇《离》成偶，偶两成《离》，是故善《离》莫如火。火一星也，《离》为万炬，遇物而皆焚；人一心也，《离》为万应，触处而皆通。惟火中虚，虚则能离也。
离：利贞，亨。畜牝牛，吉。
▲　篆书离
▲　篆书离
《坤》二成《离》，阴虚内合，卦体主柔；柔则近于不正，不正则不亨通，故利在行正，乃得亨通，是以“亨”在“利贞”之下也。按，他卦皆言“亨利贞”，《离》独先言“利贞”，而后“亨”，盖《离》内柔外刚，不得其正，始虽通，终必塞矣，故利在贞，贞而后乃亨也。“畜牝牛吉”者，《离》为《坤》之子，《坤》为牛，《离》亦为牝牛，牝牛柔顺，得《坤》之性。六爻阴为牝，二五在中，以阳包阴为畜。牝牛不中牺牲之用，利在孳生，故曰“畜”。《离》由《坤》二成，《坤》曰“牝马”，牝马利在行远，故取其贞；《离》曰“牝牛”，牝牛利在生息，故不取其贞也。《坤》资生，《离》为火，火生土，牛土性也，有生息不已之象，故曰“畜牝牛吉”。
《 彖传》曰：离，丽也。日月丽乎天，百谷草木丽乎土，重明以丽乎正，乃化成天下。柔丽乎中正，故亨，是以畜牝牛吉也。
《离》卦上下皆火，以取“明两作，离”之象。“离，丽也”，《离》为火，火之为物，有气而无形，著物而显其形。夫物莫不有所丽，“本乎天者亲上”，则丽于天，“本乎地者亲下”，则丽于地。日月之在天，百谷草木之在地，其明象也。“重明”者，重《离》也，《离》以中虚而明，得正明之体，六二为《离》之主爻，五因而重之，与二相附以成其明，故曰“重明以丽乎正”。惟其所丽者正，故得向明而治，化成天下。“柔丽乎中正”，谓六二也，六二以柔处柔，中而又正，得所丽也，故亨。《离》互《巽》《兑》，《兑》辰在酉，上值昴，昴南有星曰天苑，主畜牛马，苑西有刍藁六星，主积草以供牛马之食，故曰“畜牝牛”。牝牛性柔，待人刍牧，其丽无心，无心之丽，正之至也，正故吉。丽夫天地，亨之大，牝牛之畜，亨之小，举小大而丽之，用悉赅矣。
以此卦拟人事，《离》以中虚而成，人心亦中虚，故《离》为火，人心亦为火；《离》取明，人心亦取其明；火本无质，有所丽而焰生，心亦无形，有所丽而神发。是以丽于目则为视，丽于耳则为听，丽于口则为食，丽于身则进退周旋皆是也。人心莫不有丽，然丽道则正，丽欲则邪，丽德则中，丽利则偏，邪而偏者必塞，中且正者乃亨也。由其心之所存，发而为事，则所丽者，皆得其正矣；由一人之心，而及之众人，则天下无不化矣。盖人心虚则灵，灵则明，明则通矣，而其所以虚而能灵，在得乎柔之正耳。
《离》之为卦，柔居其中，以二刚包一柔，即以二刚畜一柔。凡物性之柔者惟牛，牝牛则柔之又柔也，最为 易畜。《离》以二画得《坤》柔，故《坤》曰“牝马”，《离》曰“牝牛”，义皆取其柔也。是殆教人以牧畜之事也。
以此卦拟国家，上卦属政府，下卦属人民，《离》为火，火炎上，则威德皆出于上；《离》又为孕，孕能育，则下民皆受其养。《离》以二为主位，五为尊位，二五皆阴，上下同体，足见君臣一心，朝野合志。“离者，丽也”，丽于物而始彰，“在天垂象，在地成形”，皆因所丽而显，国家之治象，亦犹是焉。丽于政令，则象魏之悬书也；丽于刑罚，则虎门之读法也。政者正也，丽苟不正，则刑罚不中，而民多怨谤；丽而得正，则政教乃亨，而民皆感化矣。教化之行，由近而远，化及天下，即可由此而赞也。“畜牝牛”者，畜其柔也。牧畜牧民，其道本同，孟子所云“受人之牛羊而为牧之”者，大旨本为牧民者发也。知夫此，而治道得焉矣。
通观此卦，《离》得《坤》二，《坎》得《乾》二，天地之用，莫要于水火。文王《序卦》始《乾》《坤》，中《坎》《离》，以二卦为天地之中气，上承乾《坤》，下启《咸》《恒》者也。盖以《坎》之中实为诚，以《离》之中虚为明，诚明者，《易》理之妙用，圣人之心学也。明之本在身，其用在国家。
《离》者火也，今试以飞萤视烛火，则烛火明也；以烛火视列星，则列星明也；以列星视日月，则日月明也。故一曲之学，犹飞萤之明也；文学之士，犹火烛之明也；贤人之学，犹列星之明也；圣人之学，犹日月之明也。圣人之明，其存也无瑕，其运也无间，明之至也。夫明由虚生，中实者必暗而无光；明以柔著，过刚者必发而遂灭。
《离》之卦，中虚而柔，柔得其正，圣人以火食化天下，而天下化之，《离》之用正，《离》之道亨矣。就六爻而推论之，初爻为始，如火之始燃也，始宜“敬”，故得“无咎”。二爻居中得位，如日之方中也，《离》色黄，故曰“黄离，元吉”。三爻处内卦之终，其明将没，如日之将夕也，哀乐失常，故凶。此为内三爻也。九四介内外二火之间，火势为炎，上卦多为凶，九四适值其位，故有“突如其来”之祸，“焚”、“死”、“弃”，皆言其凶也。六五得中居尊，为外卦之主，《离》至五，以日言为重光，是大人继明久照时也，忧盛防危，励精图治，是以吉也。上九处明之终，《离》道已成，化及天下矣，其有梗顽不化者，不能不以干戈从事，是以征伐济礼乐之穷也。歼厥魁，舍厥从，所谓王者之师也，有何咎焉！此为外三爻也。统之，《离》之全卦，以二五两偶，内外相应，二得履盛之方，五凛保泰之惧，至中至正，均获其吉。《象》所谓“大人以继明照乎四方”，二五两爻得之矣。
《象》曰：明两作，离。大人以继明照乎四方。
“明两作”者，内外两《离》之象。《离》者日也，然不曰日而曰“明”者，以天无二日也。《离》者六画，重《离》之象。日月之明，终古不忒，大人之明，四方毕照，辨忠邪，知疾苦，烛幽侧，处久长。大人以德言，乃王公之称，有与天地合德，与日月合明者也。“继明”云者，内卦之《离》，继以外卦之《离》，即“明两作，离”之义也。明之功不继，则有时而昏，故必如《大学》之称“明明德”，《汤盘》之云“日日新”，可以向明出治，光被四方也。
【占】　问战征：克敌者宜用火攻，防敌者亦宜备火攻，“两作”者，恐前后一时俱焚。
○　问营商：想营业定是近火，或运办硫黄，或创设电火，或制造火柴等业，皆利。
○　问功名：《离》为目，可有榜眼之兆。
○　问家宅：此屋必系新造，前后开通，窗户生明，屋外四围空阔，是巨室贵人之宅也，吉。
○　问婚姻：此非原配，必是继妻；夫家定属贵室，非寻常百姓之偶也。
○　问六甲：生女。
○　问疾病：热势甚重，恐一两日内即防神魂离散。

Judgment
Legge: The free course and success of Clarity comes from firm correctness. The nourishment of bovine docility creates good fortune.
Wilhelm/Baynes: The Clinging. Perseverance furthers. It brings success. Care of the cow brings good fortune.
Blofeld: Flaming beauty. Righteous persistence brings reward. Success!
Rearing cows -- good fortune! [Cows are gentle creatures which require looking after; hence this sentence means that good fortune can be gained by looking after those in need of help.]
Liu: Fire. It is of benefit to continue. Success. To take care of the cow leads to good fortune.
Ritsema/Karcher: Radiance, Harvesting Trial. Growing. Accumulating female cattle. Significant. [This hexagram describes your situation in terms of expanding light, warmth and awareness. It emphasizes that joining with and depending on what spreads this light, the action of Radiance, is the adequate way to handle it...]
Shaughnessy: The Net: Beneficial to determine; receipt; raising a cow is auspicious.
Cleary(1): Fire is beneficial for correctness and development. Raising a cow brings good fortune.
Cleary (2): Fire is beneficial if correct; then there is success, etc. [In Buddhism, when demons cause disturbance, it is necessary to cleave to true teaching to get rid of aberrations.]
Wu: Allegiance indicates that it will be advantageous to be persevering and pervasion will follow. It will be auspicious to raise the cow.

The Image
Legge: The image of brightness repeated forms Clarity. The great man, in accordance with this, cultivates more and more his brilliant virtue, and diffuses its brightness over the four quarters of the land.
Wilhelm/Baynes: That which is bright rises twice: the image of Fire. Thus the great man, by perpetuating this brightness, illuminates the four quarters of the world.
Blofeld: This hexagram symbolizes fire rising in two tongues of brilliant flame. The Superior Man, by perpetuating the brilliance of the ancients, illuminates every quarter of the earth. [In other words, we should make ourselves as completely dependent on the principle of righteousness as natural objects are dependent upon nature; in this way, we are sure to be successful.]
Liu: Doubled brightness symbolizes Fire. A great man perpetuates the light and illuminates the four corners of the universe.
Ritsema/Karcher: Brightness doubled arousing Radiance. Great People use consecutive brightening to illuminate tending- towards the four sides.
Cleary (1): Light has dual function. Thus do great people illumine the four quarters with continuing light. [The sun goes in at night and comes out in the daytime; this pattern represents inner illumination and outer illumination, one light having dual function…Outer illumination has to be based on inner illumination… Illumination must reach inside and outside, so that both are illumined and both are correct.]
Cleary (2): Illumination doubled makes fire. Great people illumine the four quarters with continuing illumination.
Wu: Brightness doubled makes Allegiance. Thus the great man carries on the brightness to shine the four corners of the earth.
COMMENTARY
Confucius/Legge: Clarity means clinging attachment. The sun and moon have their roots in heaven, and all the growing things have their roots in the earth. The double brightness of the two trigrams is rooted in correctness, and all under heaven are thereby transformed. The magnetic second line is central and correct, indicating a free and successful course. Nourishing a passive docility will lead to good fortune.
Legge: Clarity is the trigram of fire and light, and the sun is the source of both of these. Its attribute is brightness, and by a natural metaphor: intelligence. But

this trigram also means inhering or in adhering to -- being attached to. In the
hexagram we have a double brightness -- a phrase which denotes the ruler. If we take the two central lines as emblematic of the situation, we have the magnetic
dwelling with the dynamic above and below -- a condition requiring a docile humility and strict adherence to what is correct. Ch'eng-tzu says: "The nature of the ox is docile, and that of the cow is much more so. The subject of the hexagram adhering closely to what is correct must be able to act in obedience to it, as docile as a cow, and then there will be good fortune."
NOTES AND PARAPHRASES
Judgment: Willed persistence gets results. Be receptive to your inner light, and reflect it in your life. The Superior Man cultivates his capacity to manifest his comprehension of the Work in his everyday choices. Light is a symbol of both normal consciousness and super- consciousness.
Probably every religion in the world uses it in the latter sense -- from the "Let there be light" in the first chapter of Genesis, to The Lord of Light (Ahura Mazda), the supreme being of Zoroastrianism. The Tibetan Book of the Dead speaks of the "clear white light" which is the first thing encountered after
bodily death -- a phenomenon reported as the experiential perception of those who have had near-death experiences. Light means Truth, it means Reality, and the "double brightness" of this hexagram tells us that Clarity is manifested both above and below. Meditation on light is one of the most important exercises in the various schools of Tibetan Yoga. The more these psychic and spiritual powers can be achieved during life, the stronger is the ability to penetrate and overcome the bardo.
D. I. Lauf, Secret Doctrines Of The Tibetan Book Of The
Dead The Confucian commentary gives the examples of the sun and moon in the heavens, and of growing things on the earth as emblems of Clarity. Sun and moon are certainly luminous, but growing things are not, and when we meditate on the reason for this strange juxtaposition we are led to the idea of the Self and the ego. The Self is the sun, the source of illumination which causes the ego to grow. Sun is to growing things as Self is to ego. This idea is repeated in the
relationship between the sun and the moon -- the moon is not self-luminous, it can only reflect the light of the sun. Therefore, sun is to moon as Self is to ego. The idea is that despite our illusions to the contrary, all of our power originates somewhere else. When we allow the power to work through us without interference, we become "docile" like the cow in the judgment. Clarity,
therefore, is attained through docility -- the ability to subdue and restrain the

autonomous components of the psyche, which left to their own devices would prefer to go around pontificating their brilliant illusions rather than quietly reflecting the truth. It is not easy to reflect the truth, and the superior man is counseled to constantly perfect his capacity to do so. It is only when Self and ego come together in a fusion reaction that the energy released attains the true "double brightness" imaged in the hexagram. The identical idea is found in the Kabbalah:
Said Rabbi Simeon: "When the Holy One arrays himself, it is in the ornaments from both the celestial and terrestrial worlds; from the former with that heavenly light on high that no human being can approach unto; from the latter with the souls of the righteous who the more they approximate themselves to this divine light the more receptive and filled with it do they become, so that through them it expands in all directions and the world like a cistern or ocean is filled with it."
The Zohar Wilhelm mentions that the hexagram "divided within and closed without, is an image of the meshes of a net in which animals remain snared." This gives us
the image of Clarity as Comprehension -- a net which captures and encloses insights. To receive the figure without changing lines is often a confirmation of an
idea or action -- it is saying: "You have comprehended," or "Your proposed action is lucid, intelligent, etc."

“离中虚”，即离卦所代表的上下两爻为阳爻，中间一爻是阴爻（一阴爻陷于二阳爻之中）的事物，表示由中心向外发展的趋势。外刚健而内柔顺。外动内静，与外部进行交换，如火一样，向外部施放能量。火烛火苗外部可烧毁其他东西，但火的核心确是冷的，有毁灭性质。而火附着燃烧物上，一但燃烧起来，火必离其原火种。故离卦的正象为火，有离散之意。离卦卦德为明亮、美丽。离为火、为日、为电故有照耀之意，所以为明亮，阳刚在外表示一种内外施放能量。由内向外的发展趋势，由由于外刚在不断的发展变化（运动），故美丽。日照丽万物茁壮而生，千姿百态，“离，丽也”。

离为美丽：日月彩虹，鲜艳夺目。
离为燥热：热情如火，干燥枯竭。
离为光明：火光照耀，如日光明。
离为盛大：火光普照，火势盛大。
离为上升：火往上炎，热气上升。
离为明了：火光照耀，看得清楚。
离为文明：温文尔雅，彬彬有礼。
离为修饰：装饰粉饰，美感呈现。
离为表现：火光明亮，品行显现。
离为竞争：阳光普照，万物竟长。
离为中（内）虚：外实内空，外强中干。
离为移动：火势有浸延移动性。
离为戒备：火势凶猛，小心戒备。
离为包围：外实中空，包围之象。
离为网（络）：渔猎线网，电脑网络。
其他象意：进升、虚荣、焦躁、煽动、明察、排斥、抗拒、否定、批判、流行、记录、检举、侦察、美人、轻浮、显示、示威、自满、花言巧语、抗上、撒谎、学问、文学、艺术、美术、断续、发明、华丽、鲜艳、医学、文科、依附、文明、磊落、干枯、安静、聪明、鉴定、发现、枯躁、扩张、漫延、礼仪。
离为诚信，为看见，为飞翔，为光明，为斩首，为刀斧，为飞箭，为纲要，为星光，为赤金，为巷道，为肌肤。

从人物类象而言：离卦一般表示中年妇女，也可引伸为中间层次、中间人物；离为文，表示文学、艺术、医学等职业；离为兵戈，故引伸为军队、法警等职业。中女、美人、贵族、文人、学者、艺术家、演员、名星、博士、判官、猎人、革命者、军入、美容师、引人注目之人、女主人公、多情者、幻想并说假话者、抗上的人、被软禁之人、中层干部、虚伪者、想法很多的人、编辑、画家、财务人员、银行职员、记者、作家、监查人员、纪检人员、警卫、侦察员、分析人员、战士、恶人。
从身体类象而言：头部（首）、眼、心脏、视力、红血球、乳房、上焦、喉、小肠。
从动物类象而言：羽毛美丽的鸟类（花色鸟、飞鸟、信鸽、斑鸠、鸿鸟、丹顶鹤、孔雀、火凤凰、鹁鸠等）、好看的鱼类（金鱼、热带鱼等）、“变色龙”、祭祀用品、贝壳类小动物（螃蟹、海螺田螺、扇贝、龟鳖等）、荧火虫。
从器物类象而言：艺术品（美术、装裱或字画等纸质的）、数码传播媒介（影像、照片、图片或3D等作品）、纸质传播媒介（文章、文件、表章、奖状、信件、电报、导游图、地图和报刊杂志等）、法律或者宣传性质的文书（广告、鉴定书、契约、合同、协议、聘书、结婚证等）、课本教材（连环画、小人书、辅导资料）、印章、影视等电器产品（照像机、摄影机、录像机、电视机和电影等）、电子数码产品（印刷机、复印机等）货币、望远镜、证卷、照明用具、化妆品、（花）瓶、装饰用品、标本、跟火有关的器物（火柴、打火机、火炉、电烤箱、微波炉、煤气灶和电磁炉等）、空船、窗户、玻璃门窗、带跟和带孔之物（枯树根、针眼等）、带火性质的武器（焊枪、火焰喷射器、燃烧弹或者火枪等）、遥感、绘图设备、屏风、幕、帘子、旗帜、瓶类、笼、干肉、果脯、煎炒、烧烤物品、胡芦、瓜瓢、供神用品、电器产品（火车、电车、电灯泡和霓虹灯等）、车箱、轿车、药材、枫树（枫叶、红花或者玫瑰等）、渔网（网袋）、铠甲（头盔）。
从场所类象而言：明阳的土地、名胜地、圣地、教堂、华丽的大街、火山、喷火口、火灾场所、凉台、大会堂、博物馆、图书馆、画廊、画店、印刷厂、部队军营、派出所、教会、学校、医院、厨房、窑、炉冶厂所、仓库、空屋、桥梁、立交桥、轿子、棚子、火车站、电车站、监视塔、电视台、广告塔、公安局、法院、检查院、广场、影剧院、证卷交易所、银行、展览馆、焊接厂所、放射科、检验科、猎场、钓鱼场所、殿堂。美的、明亮的、发光的、热的、干燥的、可燃性的、中柔的、独居慧眼的、空大的、带壳的、外实内虚的、外硬内软的、随和的、依附的、飞升的、开花的、鲜艳的、闪灼的、胖的、中间洼陷的、冒火的、向上移动的、升发的、膨胀的、纲状的。
从天象类象而言：晴天、热天、酷暑、烈日、旱天、霓虹（彩虹）、霞光、闪电、太阳。
从时间类象而言：夏至（阳历六、七月之交）；中午（上午十一时至下午一时），共两小时；每天日中时。
从方位类象而言：正南（后天八卦），正东（先天八卦）。
从数字类象而言：三、二、七、九。
从干支类象而言：十干为丙、丁。十二支为已、午。五行为火。纳甲为已。
从味道类象而言：苦
从色彩类象而言：红、花色、橙色。
从疾病类象而言：眼病、心脏疾病、幻觉幻视病、火场、烫伤、日照病、放射性疾病、乳房疾病、充血性炎症、热性病、发烧、小便黄、血液病、妇科病、囊肿、扩散性疾病、肥大病（前列腺肥大、乳腺增生、心脏肥大等）。

周易第三十卦初九爻详解
初九爻辞
初九。履错然，敬之，无咎。
象曰：履错之敬，以辟咎也。
白话文解释
初九：听到纷来沓至的脚步声，立时警惕戒备，可以无灾难。
《象辞》说：听到纷至沓来的脚步声，立时警惕戒备，可以避免灾难。

北宋易学家邵雍解
平：得此爻者，须防无妄之灾，宜谨慎，或有足疾。做官的宜安守。

台湾国学大儒傅佩荣解
时运：临事而惧，得助而成。
财运：暂无大利，但可无咎。
家宅：大道之旁。
身体：走路小心。

初九变卦

  初九爻动变得周易第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。

初九爻的哲学含义

离卦第一爻，爻辞：初九：履错然，敬之，无咎。爻辞释义
履：指鞋子，步履，有行走之意。错然：是指错乱的样子。
本爻辞的意思是：步子错乱，但保持恭敬谨慎，就没有过错。
从卦象上看，初九这一爻是阳爻居刚位，有阳刚、健行、积极主动的特点。位于初九，表示事情刚开始，有急于求成的特点。若是在做事的初始，方向未定，就争于上进，可能就会横冲直撞，脚步错乱，有陷入危险的可能。本爻是对此提出警告，要求必须谨慎，不可妄动。
《象》曰：“履错之敬”，以辟咎也。这就是告诫人们，在开始行事时，由于急于求成而出现错乱，但是发现后，一定要变得恭敬慎重，不要轻举妄动，这样做主要是为了避免灾祸的发生。
占得此卦者，如果自己缺乏确定的目标，又步履错乱，那有可能被引向错误的方向。所以要通过自我反省，确定好目标和方向之后，再以恭敬慎重的态度来行事，这样才能没有过错。
初九这一爻，说明依附前应先认清对象。不管依附的对象是公司、老板、朋友、目标、理想，都不要急于冒进，而是要谨慎恭敬，认清之后再行事。
占得此爻者，可能在待人接物的礼节上搞错了，出了一些问题，甚至闹出了笑话。这时可以向对方诚挚地道歉，再送一点礼物，这样对方就不会怪罪于你了。若是参加典礼，在典礼上做事要谨慎严肃，这样就不会犯错了。

初九：履错然，敬之，无咎。
《象传》曰：履错之敬，以辟咎也。
初爻为内卦之始，如日之始出，黎明乍起，为作事谋始之时也。“履”，践履也，“错然”者，谓应酬交错也。当至纷至叠来，而不以敬将之，必致动辄得咎矣。《履》卦曰“履虎尾”，履而知惧，故曰“吉”；此卦曰“履错然”，履而能敬，故“无咎”，其履同也。夫祸福每兆于几微，始而能谨，斯终必无祸，所谓君子敬而无失，得者得此旨也。《象》曰“履错之敬，以避咎也”，夫人以身接物，不必居功，最宜避咎，避之之道，惟在居敬而已矣。
【占】　问战征：初爻为始，是三军始行，旗辙交错之时也。“敬”者，即所谓临事而惧之意。战，危事也，慎重持之，或可免咎也。或曰邪行谓错，宜从横路进兵。
○　问商业：必是新立之业。初九爻辰在子，北方属水，卦位居南属火，想是南北生意。一时难许大利，要可无咎。
○　问功名：《诗》云“他山之石，可以攻玉”，盖言得助而成也。
○　问家宅：《履》卦云，“履道坦坦，幽人贞吉”，是宅必在大道之旁。吉。
○　问六甲：生女。
【例】　友人某来请占气运，筮得《离》之《旅》。
断曰：《离》者，火也，火之性炎炎而上，其功在明，其用足以取暖，又足以烹调，是人世不可一日无者也。以人身配之，火为心魂，有心魂乃有知觉，有知觉乃可谋为万事。今占得初爻，知必为谋事伊始。然火之为功甚大，火之为祸亦甚烈，当其始燃，最宜谨慎小心，苟一不慎，初与四应，延及四爻，则“突如其来”，咎莫大焉，故戒之曰“敬之无咎”。足下占得此爻，宜知所畏惧焉。凡爻象一爻为一年，三年后正当四爻，尤宜谨慎，至四年则吉。

Line-1
Legge: The first line, dynamic, shows one ready to move with confused steps. But he treads at the same time reverently, and there will be no mistake.
Wilhelm/Baynes: The footprints run crisscross. If one is seriously intent, no blame. [It is precisely at the beginning that serious concentration is important, because the beginning holds the seed of all that is to follow.]
Blofeld: Approaching with reverent steps, he pays them his respects -- no error! [This suggests a rather delicate situation in which we should avoid any appearance of lacking respect for others.]
Liu: The footsteps are confused. If one is cautious, no blame. [Everyone should watch his steps so that he doesn’t injure his feet.]
Ritsema/Karcher: Treading, polishing therefore. Respecting it. Without fault.
Shaughnessy: Treading counter-wise; respect it; there is no trouble.
Cleary (1): The steps are awry. If you are heedful of this, there will be no fault.

Wu: The subject is treading cautiously. With due respect, he will be blameless.
COMMENTARY
Confucius/Legge: The reverent attention directed to his confused steps is the way by which error is avoided. Wilhelm/Baynes: Seriousness when footprints run crisscross serves in avoiding blame. Blofeld: He walks reverently expressly to avoid blame. Ritsema/Karcher: Using casting-out fault indeed. Cleary (2): Be heedful when the steps are awry, to avoid fault. Wu: Having due respect in cautious treading is to avoid being blamed.
Legge: Line one is dynamic at the bottom of the trigram of fire, the nature of which is to ascend. He therefore will move upwards, but is in danger of doing so coarsely and vehemently. However, since the lowest line has hardly entered into the action of the hexagram, this makes him reverently careful of his movements and there is no error.
NOTES AND PARAPHRASES
Siu: At the outset, the man is initially confused amid the bustle of life. He will avoid error by careful attention to the central issue at stake.
Wing: When you first begin on your new path, you are bombarded by impressions. Keep your goal in mind constantly and you can avoid confusion. Furthermore, do not forget your position as a beginner, somewhat outside the situation.
Editor: Wilhelm's commentary says that line one is analogous to the dawn, line two to noon, and line three to sunset. Here at the beginning of the day, full clarity has yet to manifest, but serious intent will compensate for your relative ignorance of the facts at hand. When one follows the path of individuation, when one lives one's own life, one must take mistakes into the bargain; life would not be complete
without them. There is no guarantee -- not for a single moment -- that we will not fall into error or stumble into deadly peril.
Jung -- Memories, Dreams, Reflections
A. When in the dark, keep the faith: trust the Work and pick your way very carefully.

周易第三十卦九二爻详解
六二爻辞
六二。黄离，元吉。
象曰：黄离元吉，得中道也。
白话文解释
六二：天空出黄霓，大吉大利。
《象辞》说：黄色附丽于身，大吉大利，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，财利可获。做官的会受到重用。读书人会取得佳绩。

台湾国学大儒傅佩荣解
时运：文明在外，功名必显。
财运：利在土木，中规中矩。
家宅：振起家声；可成佳偶。
身体：郁热之症。

六二变卦

  六二爻动变得周易第14卦：火天大有。这个卦是异卦（下乾上离）相叠。上卦为离，为火；下卦为乾，为天。火在天上，普照万物，万民归顺，顺天依时，大有所成。

九二爻的哲学含义

离卦第二爻，爻辞：六二：黄离，元吉。爻辞释义
本爻辞的意思是：附着在黄色上，
二这一爻，强调的是依附应本着中正的原则《象》中这样分析本爻：“黄离元吉”，得中道也。这里指出，“附着在黄色上，大吉大利”，是因为黄色代表中，坚守正道，可以获得大吉大利。
古人以五行配合方位及颜色：木在东方，为青色；火在南方，为红色；金在西方，为白色；水在北方，为黑色；土在中间，为黄色。黄色居中，六二这一交在内卦的中位，因而附着于中色；六二又属于阴爻居阴位，得位，符合阴爻特点，具备中正的德性，所以结果大吉大利。
占得此爻者，要注意在与人交往之时，要遵守中庸之道，不要走极端，这样才会受到各方面人物的欢迎，做事才会顺利。

六二：黄离，元吉。
《象传》曰：黄离，元吉，得中道也。
二爻以阴居阴，为《坤》二成卦之主，位处中正，《 彖传》所谓“柔丽于中正”者，即指二爻也。《离》为黄，故曰“黄离”，黄者中色，《离》者文明，居中而处文明，是以“元吉”也。《象》曰“得中道也”，《离》卦六爻，惟二爻以一柔居二刚之中，中而且正，《象》曰“得中”，不言正而正在是焉。
【占】　问战征：《离》二变《大有》，《大有》，《象传》曰“大车以载，积中不败也”。“大车”，谓兵车；黄，中之色也；“积中”者，谓中营军粮充实；“不败”者，谓兵士勇健，得以获胜也。故吉。
○　问营商：《离》属南方之卦，经营利在南方；黄为土，土生木，又利在土木。
○　问功名：《离》位在午，上值文昌，有文明之象，功名必显。
○　问家宅：《离》为火，土色黄，火之子，喻言其家得有令子，能振起家声。吉。
○　问婚姻：二爻以阴居阴，位得中正，主夫妇顺从，佳偶也。吉。
○　问疾病：必是内火郁结中焦之症，宜凉解之。无咎。
○　问六甲：生女。
【例】　某来请占某贵显，筮得《离》之《大有》。
断曰：《离》为火，又为日，得其柔暖之气，自足嘘枯回生，有煦育万物之象。今占得六二，二爻与五相应，五为尊位，知某贵显辅翼至尊，君臣合德。《离》有文明之德，黄属中央之色，知必能握中图治，化启文明也，故曰“黄离元吉”。

Line-2
Legge: The second line, magnetic, shows its subject in her place in yellow. There will be great good fortune.

Wilhelm/Baynes: Yellow light. Supreme good fortune.
Blofeld: Yellow sunlight -- sublime good fortune.
Liu: The yellow light of the sun indicates great good fortune.
Ritsema/Karcher: Yellow radiance. Spring significant.
Shaughnessy: Yellow net; prime auspiciousness.
Cleary(1): Yellow fire is very auspicious.
Wu: The yellow fire will bring great fortune.
COMMENTARY
Confucius/Legge: Good fortune because she holds the course of the due mean.
Wilhelm/Baynes: One has found the middle way. Blofeld: The good fortune of being able to keep to a middle path. [This is suggested by the position of the line, which is central to the lower trigram. The middle path, the golden mean, is praised by Taoists, Confucians and Buddhists alike. It has always been regarded by traditionally minded Chinese as the principle upon which conduct should be based. Extremes of any kind have no place in Chinese philosophy, which is thus more humanistic than many of the philosophies of India and the Middle East.] Ritsema/Karcher: Acquiring centering tao indeed. Cleary (2):
Attaining the middle way. Wu: Because it is centrally situated.
Legge: Line two is magnetic and occupies the center. Yellow is one of the five correct colors, and here symbolizes the correct course to which she adheres.
NOTES AND PARAPHRASES
Siu: The man occupies the central position of reasonableness, which results in enduring good fortune.
Wing: A reasonable and moderate attitude will bring you the best possible luck. Remember, indulge in no excess, no extremes of thought or action.
Editor: Yellow is a nearly universal symbol of light and clarity. Both the sun and gold are yellow, and because it is in the middle of the trigram this line images the concept of the golden mean. Wilhelm's commentary places this line at midday when the sun is directly overhead, hence: full illumination. If this is the only changing line, the new hexagram becomes number fourteen, Wealth (Possession in Great Measure), suggesting the richness of clear insight. I, wisdom, am mistress of discretion, the inventor of lucidity of thought.

Good advice and sound judgment belong to me, Perception to me, strength to me.
Proverbs 8: 12
A. The image suggests a position of balance and lucidity. Full comprehension is implied.

周易第三十卦九三爻详解详解
九三爻辞
九三。日昃之离。不鼓缶而歌，则大耋之嗟，凶。
象曰：日昃之离，何可久也。
白话文解释
九三：黄昏时分有霓虹出现在天空，这是凶兆，人们居然不击鼓唱歌禳除它，老人感到悲哀，灾殃快要来了。
《象辞》说：黄昏时分的霓虹，怎么会长留不散。

北宋易学家邵雍解
凶：得此爻者，乐中生悲，吉中生愁，险难迭生。做官的告休。

台湾国学大儒傅佩荣解
时运：老大无成，心思涣散。
财运：留连夜市，必伤正业。
家宅：老人不安；难望偕老。
身体：早睡早起。

九三变卦

  九三爻动变得周易第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。

九三爻的哲学含义

离卦第三爻，爻辞：九三：日昃之离，不鼓缶而歌，则大耋之嗟，凶。爻辞释义
日昃：指太阳西斜将落。鼓缶：指敲着瓦盆。耋:是指八十岁老人。嗟：是指嗟叹。
本爻辞的意思是：夕阳西下，这时如果不能敲着瓦盆高歌，就会发出垂老之人的哀叹，有凶险。
占得此爻者，应该保持谨慎的做事态度，有居安思危的意识。同时还要知道，生死是自然的常理，应当秘知命。
因为太阳当顶就要开始西斜，事业处在顶峰时就会开始走向衰落，对此要有
足够的认识，同时还要有豁达的心态来接受这一切，就像必须接受人会从年轻到老年一样，进入了风烛残年，也要敲着酒坛高歌，欢度余年，乐天知命；否则，就难免自怨自爻，徒然悲伤了。
占得此爻者，还意味着你想依附的对象，时间不能长久：或者你去了一个处于下坡路的公司，或者依附了一个老人。
《象》对此爻的分析是：“日昃之离”，何可久也！这里指出：太阳偏西即将落下，人步入老年了，即将死去，怎么能长久呢！
占得此爻者，在找工作或寻找依附对象时，一定要考察一下对方的情况才可行动。

九三：日昃之离，不鼓缶而歌，则大耋之嗟。凶。
《象传》曰：日昃之离，何可久也！
九三以阳处阳，是由明入晦之象，故曰“日昃”，昃者，日之将倾也。“缶”，即盎，大腹而敛口，《离》卦上下奇而中偶，形似缶，故象取缶。《坎》曰“用缶”，《坎》中实，则用以盛酒；《离》中虚，则鼓以节乐。“不鼓缶而歌”，必歌无节也。《离》互《兑》，《兑》属正西，日出东入西，日薄西山，谓衰年暮景，故象取“大耋”。八十曰耋，三爻居二卦之中，犹年在半百，未可云大耋也。“嗟”，悲叹声，谓未老而叹其老也。其歌也，乐失其节，其嗟也，哀失其常，哀乐无时，致神魂颠倒，寿命不永矣，是以凶也。《象传》曰“何可久也”，谓若此之人，忽歌忽嗟，乃天夺其魄也，安能久乎？
【占】　问战征：“日昃”，日将夕也。军中长歌浩叹，皆失纪律，不吉之兆，尤防敌兵夜袭。
○　问营商：《周礼》地官司市，“大市日昃而市”，谓大市交 易繁多，至日昃始集市。爻曰“日昃之离”，是日昃后而散也。市区扰杂，或歌或嗟，哀乐无度，必伤正业，宜戒。
○　问功名：恐老大无成，徒自悲耳。
○　问婚姻：鼓缶而歌，难望偕老，凶。
○　问六甲：生女，难育。
【例】　友人某来曰：余将娶某女，请占吉凶。筮得《离》之《噬嗑》。
断曰：爻辞曰，“日昃之离”，《离》，离散也，“日昃之离”，谓婚后而复离也。“鼓缶而歌”，惮亡也；不鼓而歌，非惮亡，必生离，“大耋之嗟”，是叹其不得偕老也。此婚不成为上，成则亦必离散，不吉之兆。
后友人不信此占，媒娶成婚，未几因家门不和，又复离散，果如所占云云。
【例】　明治三十年，占我国与法国交际，筮得《离》之《噬嗑》。
断曰：《离》为甲，为刀，为矢，皆主战兵器也；《离》亦为火，又足备火炮之用。今占法国交际，而得三爻，是令我急备兵甲战具也。爻辞曰“日昃之离”，“日昃”者，日将西倾，可见西土运旺之时。“不鼓缶而歌，则大耋之嗟”，谓不当歌而歌，不当嗟而嗟，犹言措置失时也。善谋国者，当及时修备，固不可自耽安逸，亦不必自示衰弱。睦邻修好，以保永图，斯为善也。

Line-3
Legge: The third line, dynamic, shows its subject in a position like that of the declining sun. Instead of playing on his instrument of earthenware, and singing to it, he utters the groans of an old man of eighty. There will be evil.
Wilhelm/Baynes: In the light of the setting sun, men either beat the pot and sing or loudly bewail the approach of old age. Misfortune.
Blofeld: In the light of the setting sun, young men do not beat upon their
cooking pots or sing; the old sigh piteously -- misfortune!
Liu: Under the light of the setting sun, one sings without beating the pot, bemoaning one's old age. Misfortune.
Ritsema/Karcher: Sun going-down's radiance. Not drumbeating a jar and-also singing. By-consequence great old-age's lamenting. Pitfall.
Shaughnessy: The net of the sun's decline; not drumming the earthenware jar and yet singing, then the sighing of the great mourning kerchief; inauspicious.
Cleary (1): The afternoon light; unless you drum on a jug and sing, there will be the lament of old age, which is unfortunate.
Cleary (2): In the fire of the afternoon sun, you either drum on a jug and sing, or lament as in old age. This bodes ill. [When you use insight too much without concentration to balance it, sometimes you will be extremely joyful, drumming and singing, and sometimes you will be extremely anxious, lamenting as in old age. Sadness and joy disturb the song of your heart; intellectual insight cannot sustain itself – backsliding and loss are inevitable.]
Wu: The sun is passing the meridian. If he does not play his earthen instrument and sing, but sighs like an old man of eighty years, there will be foreboding. [The passing of the meridian is like the passing of the prime time in life. If one does not make the best of his life now, it will be gone forever.]

COMMENTARY
Confucius/Legge: A position like that of the setting sun -- how can it continue long? Wilhelm/Baynes: How can one wish to hold for long the light of the
setting sun? Blofeld: Sunset beauty -- how can it endure for long? [This passage suggests that our present happiness or success is not destined to endure; we must prepare for a setback.] Ritsema/Karcher: Wherefore permitting lasting indeed? Cleary (2): Afternoon sun cannot last long. Wu: How long will the day last?
Legge: Line three is at the top of the lower trigram, whose light is now exhausted, suggesting a sunset. He should accept his position and resign himself to the ordinary amusements mentioned, but he groans and mourns instead. His restless activity interferes with the lowly contentment he should cherish. The K'ang-hsi editors say that the declining sun is an emblem of "obscuration coming over the virtue of the mind."
Anthony: Fear and worry over the length of time required to attain recognizable progress puts us in the wrong balance. If we can nobleheartedly accept that things will be fulfilled when they will, we secure our fate by making possible that it can be fulfilled. As long as the ego stands by expectantly, measuring and weighing our progress, the dark force of doubt operates and the power of good cannot manifest itself. Obtaining this line reminds us that adversity lasts only for a time; through it we mould our character.
NOTES AND PARAPHRASES
Siu: The man reaches his declining years and recalls the transitoriness of life. Instead of enjoying the ordinary pleasures while they last, he groans in melancholy.
Wing: The best attitude to cultivate at this time in your life is a general acceptance of fate. To totally lose yourself in the happiness of the moment is as bad as to bemoan the passing of time. Such folly of the mind and the emotions leads to a loss of inner freedom. Misfortune.
Editor: There is apparently more than one way to translate this line, best seen in the contrast between Cleary’s Taoist and Buddhist versions. One implies that frivolity is an antidote to depression, the other that both positions are extreme. Emphasized in all translations is the contrast between joy and sorrow, singing and groaning, youth and old age. The setting sun symbolizes the decline of awareness, the "darkening of the light," the advance of illusion. That is: to either
mindlessly sing or to bewail one's fate is to be deluded -- one has forgotten one's Source. Frivolity and despair are polarized attitudes, and the line tells us that clarity wanes whenever one takes an extreme position. In another context, the setting sun suggests the inevitability of death. Those who believe that death is final usually respond in either of the two ways shown, and thus miss the mark.

There is also a suggestion of the futility of trying to hold onto something that is by nature transitory. Note the similarity between this line and line three of Hexagram #61, Inner Truth: “He finds a comrade. Now he beats the drum, now he stops. Now he sobs, now he sings.” Wing’s paraphrase is probably the best. No soul, not even our own, enters into the body completely. Soul always remains united by its higher part to the intelligible realm. But if the part that is in the realm of sense dominates, or rather becomes dominated and disturbed, it keeps us unaware of what the higher part of the soul contemplates.
Plotinus -- The Enneads
A. An image of gross illusion. Clarity is lost when perception is polarized.
B. Nothing lasts here below, but that's only half the story -- the least interesting half.
C. “Gather your rosebuds while ye may.”

周易第三十卦九四爻详解详解
九四爻辞
九四。突如其来如，焚如，死如，弃如。
象曰：突如其来如，无所容也。
白话文解释
九四：灾难突然降临，敌人见房屋就烧，见人就杀，此处变成一片废墟。
《象辞》说：灾难来得如此突然，人们无处藏身逃命。

北宋易学家邵雍解
凶：得此爻者，时运不济，困难重重，或和长辈不睦，或遭官灾。

台湾国学大儒傅佩荣解
时运：为免灾祸，不如隐退。
财运：人财两亡，小心避开。
家宅：逆子之罪；婚姻不吉。
身体：命在危局。

九四变卦

  九四爻动变得周易第22卦：山火贲。这个卦是异卦（下离上艮）相叠。离为火为明；艮为山为止。文明而有节制。贲卦论述文与质的关系，以质为主，以文调节。贲，文饰、修饰。

九四爻的哲学含义

离卦第四爻，爻辞：九四：突如其来如，焚如，死如，弃如。爻辞释义
如：相当于“然”，结构助词，意思是某种样子或状态。焚：是指燃烧。弃：是指抛弃。
本爻辞的意思是：突然而来，如同火焰熊熊燃烧，会有生命危险，会被抛弃。
九四这一爻告诉人们，在寻找依附之时，不可以乘人之危，不能采取胁迫的手段。
从卦象上看，九四属于阳爻居阴位，有处事鲁莽、急进之象。此爻紧临六五之君主之位，有如近君大臣一样，但是，这位大臣不归顺于六五这一君主，甚至会压迫阴柔的君主。这一爻的情景，有如原来君主突然离世，本来应该由早就定好的储君继位。可是这位近君大臣却想谋权篡位。
《象》中这样分析这一爻：“突如其来如”，无所容也。
这里指出，“突然而来，如同火焰熊熊燃烧”，这种刚烈暴躁的气焰，必然带来危险，是天下人所不能容忍的。
爻辞中的“焚如，死如，弃如”，都是描述六四的样子，“焚如”是指其灼热、暴躁有如火焚；“死如”是指其大祸临头至于丧命，“弃如”是指其名誉被毁，遭人唾弃。
六四这一爻结果很遭，原因是没有守正道。占得此爻者要注意，不要趁人之危去获取利益，也不要采取胁迫的手段，为自己谋取职位或晋升等，一定要注意，坚守正道，才能吉利。

九四：突如其来如，焚如，死如，弃如。
《象传》曰：突如其来如，无所容也。
“突如其来如”者，谓刚暴之祸，不可测度；“焚如”者，谓如烈火之焚物；“死如，弃如”者，谓其身灭亡，其名亦遂废弃。四爻处上下卦之间，下卦之火将熄，上卦之火又炽，火炎于上，其势尤烈。“突”，杨子《方言》，“江湘人谓卒相见曰突”，“突如其来”，是骤来而不及防也。“焚如”，烧其庐；“死如”，毁其身；“弃如”，举之而委诸沟壑也。“焚如”，《离》火本象；四动体《艮》，《艮》为鬼冥门，故曰“死如”；又互《兑》，《兑》刑人，刑人于市，与个弃之，故曰“弃如”。焚而死，死而弃，其势相连，其祸甚凶，以九四在三火相传之际，是以凶焰如此。《象传》曰“无所容也”，谓火焰逼近，无可容身也。四与初应，初之火其咎可避，四之火猛，屋毁人亡，无地可容矣。或曰突谓灶突，《汉书》所云“其灶直突”之突。“突如其来”者，所谓祭神如神在，恍惚而见其来也。“焚如，弃如”者，谓灶神察其为恶，而降兹凶也。此又一说也。
【占】　问战征：有营垒被焚，枪炮暴烈之祸，来势汹涌，紧官慎防。
○　问营商：有人财两亡之祸，宜藏身退避，或可免也。
○　问功名：有唾手可得之势，但位名愈重，得祸尤烈，不如隐退。
○　问家宅：旧说以“突”为不孝子，此家必生逆子。“焚”、“死”、“弃”，皆言逆子之罪也。
○　问婚姻：四动体《艮》，《艮》为鬼冥门，又《离》互《兑》，《兑》为刑人，此婚大不吉利。
○　问六甲：生女，必不育。
【例】　明治二十三年春，友人某来，请占本年气运。
断曰：九四在上下二火之间，下火将熄，上火复燃，火炎上，故《离》卦以四爻为最凶。今占气运，而得四爻，四爻以阳处阴，外刚内柔，位不中正。主有阴险邪僻之徒，拨弄其间。初若不觉，及其势焰一炽，“突如其来”，不特祸延家室，而身肌发肤，并受其殃，如火之燎原，有不可扑灭者矣，谓之“焚如，死如，弃如”。足下宜谨防小人，毋为饲犬而啮手也。
某氏素性柔弱，不甚介意，委用亲族少年，不料妄作妄为，既凶且毒，某氏家产，因人倾败，祸又未已，某氏始为悔悟，亦已晚矣。

Line-4
Legge: The fourth line, dynamic, shows the manner of its subject's coming. How abrupt it is, as with fire, with death, to be rejected by all!
Wilhelm/Baynes: Its coming is sudden; it flames up, dies down, is thrown away.
Blofeld: How sudden its coming! Then with flamelike swiftness it is dead and cast away. [Apparently we may expect some unlooked for good fortune, but of a kind that will have passed away before we have had time to enjoy it.]
Liu: It comes abruptly; it burns up, dies, and is cast aside.
Ritsema/Karcher: Assailing thus, its coming thus. Burning thus. Dying thus. Thrown-out thus.
Shaughnessy: As if going out, as if coming, as if confused, as if dying, as if dismissing.
Cleary (1): The coming forth is abrupt, burning, dying, abandoned.
Wu: So abruptly it comes, like burning, like dying, like being abandoned. [The symbolic associations paint a scene of hell. Some scholars consider this judgment to be the most vicious of the 384 judgments of the lines in the Yi
Jing.]

COMMENTARY
Confucius/Legge: None can bear with him. Wilhelm/Baynes: Yet in itself it has nothing that would cause it to be accepted. Blofeld: Its coming was sudden and there was no place for it. Ritsema/Karcher: Without a place to tolerate indeed. Cleary (2): There is no accommodation. [Why wait until burning out that this is not the way to a good end?] Wu: Because it is not accommodated.
Legge: Line four's dynamic activity in a magnetic place makes him appear in this
unseemly manner -- a disaster to himself.
Anthony: We know that perseverance over a period of time is necessary to accomplish our goals; nevertheless, or inferiors complain of how long it takes. This causes us to doubt ourself, the great-man potential in others and the Creative. We need to rid ourselves of our complaining inferiors, thereby disconnect our inner gaze. In this way we overcome the ego and hold to clarity.
NOTES AND PARAPHRASES
Siu: The man forges upward too abruptly in his restlessness. Others cannot bear his unseemly manner, and he consumes himself like the fire.
Wing: Your display of overly enthusiastic energies and endeavors will exhaust you. Nothing will come of it all.
Editor: This is often an image of myopic enthusiasm -- perhaps a "brilliant idea” that will come to nothing because it does not harmonize with a larger reality. Although sometimes a warning about intemperate responses, at its most neutral the line can refer to a temporary situation which will end as soon as it begins. Despite Wu’s commentary about this being the most “vicious” line in the Book of Changes, it is more often an image of an inconsequential manifestation of some sort. [Added note 5/24/08: I concur with Wu. See paraphrase C.] The second stage, that of emotional excitement or elation – when the individual is carried away by an excessive enthusiasm and cherishes the illusion of having arrived at a permanent attainment – calls for a gentle warning that his blessed state is, of necessity, but temporary and he should be given a description of the vicissitudes of the way ahead of him.
R. Assagioli – Psychosynthesis
A. A flash in the pan -- a sudden but temporary burst of energy.
B. “So much for that idea!"
C. “Hell also is a place to live.”

周易第三十卦九五爻详解详解
六五爻辞
六五。出涕沱若，戚嗟若，吉。
象曰：六五之吉，离王公也。
白话文解释
六五：灾难过后，人们痛哭，人们悲叹，然而吉利。
《象辞》说：六五爻辞所讲的吉利，因为爻象表明，六五之爻处于上九之下，像人们能够附丽于王公而得救。

北宋易学家邵雍解
平：得此爻者，不宜进取，宜守常。做官的在位者得志，退职者多险危。

台湾国学大儒傅佩荣解
时运：位高权重，慎谋能断。
财运：辛苦经营，公家生意。
家宅：婚事主贵；先泣后笑。
身体：又哭又叹，但仍无妨。

六五变卦

  六五爻动变得周易第13卦：天火同人。这个卦是异卦（下离上乾）相叠，乾为天，为君；离为火，为臣民百姓，上天下火，火性上升，同于天，上下和同，同舟共济，人际关系和谐，天下大同。

九五爻的哲学含义

离卦第五爻，爻辞：六五：出涕佗若，戚嗟若，吉。爻辞释义
涕：是指眼泪。沱：是指水涌出。若：同“如”，像某种样子、状态。戚：
从卦象上看，六五爻属于阴爻居刚位，性情柔弱，位不正，被上下两个阳爻逼迫，下面近君大臣对其不服，上面退休人士或在野贤人对其不忿，所以会处于忧惧之中，以致流泪叹息。幸运的是，六五处于君主之位，虽然处境危险，但是由于日夜忧惧，而时刻警觉，反而能化险为夷，所以吉祥。
占得此爻者，可能刚从险境中摆脱出来，在流泪庆幸之余，还应该马上去寻求有权势、有影响的大人物的保护。也可能遇到了灾难，经过了泪如泉涌，悲伤叹息的阶段，亲戚朋友都跟着忧愁，好在灾难已过，结果还是吉祥的。

六五：出涕沱若，戚嗟若，吉。
《象传》曰，六五之吉，离王公也。
六五为外卦之主，得中居尊，与二相应，《象传》所谓大人继明久照，即指五爻也。《离》为目，自目出者曰涕，故曰“出涕沱若”。又《离》互《兑》为口，嗟是口之喑声，故曰“戚嗟若”。所谓“若”者，是未当“出涕”而有若“出涕”，未当“戚嗟”而有若“戚嗟”，盖形容忧伤之情状也。九三乐尽悲来，“大耋之嗟”，则为凶兆。九五忧盛虑危，所谓“先天下之忧而忧，后天下之乐而乐”，故吉。《象传》曰“《离》五公也”，九五为王公之位，故云。
【占】　问战征：据爻辞“沱若”“嗟若”，有临事而惧之意。战危事也，能惧则能谋，能谋则可以制胜矣，故吉。
○　问营商：此经营必是王家商务公业，非下民私计也。故曰“离王公也”。其业亦必由辛苦艰难而成。
○　问功名：位至宰辅，极贵极显，然一身忧劳倍甚，如武侯之鞠躬尽瘁，乃吉。
○　问婚姻：此姻事极贵，然有先号咷而后笑之象。
○　问六甲：生女，防难产，终吉。
【例】　占某豪商时运，筮得《离》之《同人》。
断曰：五居尊位，在国为一国之君，在家为一家之主，在乡为一乡之望也。爻辞所云“出涕沱若，戚嗟若”，谓能先事预谋，防危虑盛，百计图维，以期万全者，此非老成练达者不能也。足下占得此爻，可知足下历尝艰苦，在平时悲泣号叹之状，不知若何哀切者；亦由此继明之德，足以察识事机，而能保守家业，不为亲族少年所得欺瞒也。故吉。

Line-5
Legge: The fifth line, magnetic, shows its subject as one with tears flowing in torrents, and groaning in sorrow. There will be good fortune.
Wilhelm/Baynes: Tears in floods, sighing and lamenting. Good fortune.
Blofeld: His tears streamed forth as though to extinguish his piteous sighs -good fortune! [Bitter regret serves us in good stead.]
Liu: A flood of tears, sighing, and sadness. Good fortune. [There may be suffering and mourning, but good fortune hides in misfortune.]
Ritsema/Karcher: Issuing-forth tears like gushing. Sadness like lamenting. Significant.
Shaughnessy: Going out with tears as if streaming and grief as if sighing; auspicious.
Cleary (1): Weeping and lamenting. Good fortune. [This is clearly knowing one is not illumined.]
Wu: With tears flowing profusely, he sighs with sorrow. Auspicious.
COMMENTARY
Confucius/Legge: This is due to her occupying the place of the ruler.
Wilhelm/Baynes: [She] clings to king and prince. Blofeld: This good fortune stems from the rulers. [For purposes of divination, we may take it that "rulers" means anyone with authority over us.] Ritsema/ Karcher: Radiance: the kingly prince indeed. Cleary (2): The good fortune of the fifth yin is cleaving to rulers. [This represents concentration in balance, which can bring forth genuine insight; therefore progress is certain. “Weeping and lamenting” refers to abstention from complacency and presumption; this is always characteristic of the study of sages.] Wu: The auspiciousness is due to his adherence to the king. [When he is humble enough to pledge allegiance to the higher authority, he will be rewarded with good fortune.]
Legge: Line five is central in the place of honor, but she is magnetic, as is her correlate in line two. Her position between the dynamic four and six fills her with
anxiety and apprehension -- shown by her weeping and groaning. But such demonstrations are proof of her inward adherence to humility and correctness, so there will be good fortune.
Anthony: We attain a clear view when, in going through difficulties, we acknowledge that adversity is necessary for growth. This change of heart

displaces vain considerations that accompany change, such as dread at growing older, being unattractive, or having to go through embarrassing decreases of ego. We overcome vanity when we realize that the ego, despite its bravado, has nothing to do with our success, and is an obstruction to progress.
NOTES AND PARAPHRASES
Siu: The man reaches the zenith of life. After experiencing certain disappointments, he recognizes the vanity of human behavior. If he modifies his value system and mood, good fortune will eventually be realized.
Wing: A true change of heart is occurring. Such dramatic change is sometimes accompanied by a deep grief. Yet with this grief comes good fortune because the change will bring better times for all concerned.
Editor: If this is the only moving line, the hexagram is changed to number thirteen, Union of Forces, the corresponding line of which reads: "The representative of the Union of Forces first wails and cries out, and then laughs..." The present position thus describes the struggles and pains involved in growth, and the "union of forces" is the product of this growth. Since this hexagram refers to clarity and comprehension, the increase could be the creation of new concepts or ideas. Because this is a magnetic line located between two dynamic lines there is conveyed the idea of mediating between two extremes. This mediation is necessarily a balancing act, as the stress of the position indicates. Suffering that is not understood is hard to bear, while on the other hand it is often astounding to see how much a person can endure when he understands the why and the wherefore. A philosophical or religious view of the world enables him to do this, and such views prove to be, at the very least, psychic methods of healing if not of salvation.
Jung -- The Symbolic Life
A. Growing pains are harbingers of integration.
B. The shattering of illusions is never pleasant, yet the pain is a prelude to something better.
C. Growing pains, but still growing!

周易第三十卦上九爻详解详解
上九爻辞
上九。王用出征，有嘉。折首，获匪其丑，无咎。
象曰：王用出征，以正邦也。
白话文解释
上九：国王出征，反击敌人，将有嘉国的国君斩首，抓到了许多俘虏，无灾无难。
《象辞》说：君王出兵反击，以安定邦国。抓到了许多俘虏，是说大获胜仗。

北宋易学家邵雍解
吉：得此爻者，时运佳，多喜事，经营获利。做官的会功成名就，读书人会取得好成绩。

台湾国学大儒傅佩荣解
时运：与人为善，必受重用。
财运：上等货品，才可获利。
家宅：旅行在外。
身体：可能归天。

上九变卦

  上九爻动变得周易第55卦：雷火丰。这个卦是异卦（下离上震）相叠，电闪雷鸣，成就巨大，喻达到顶峰，如日中天。告戒：务必注意事物向相反方面发展，盛衰无常，不可不警惕。

上九爻的哲学含义

离卦第六爻，爻辞：上九：王用出征，有嘉折首，获匪其丑，无咎。爻辞释义
嘉：指嘉奖。折首：指催折敌人首领者。匪：同“非”，反对，不要之意。丑：小丑，胁从者。
本爻辞的意思是：君王用贤人出兵征伐，对能够斩杀敌方首领的给予嘉奖，不捕获一般的随从，没有灾难。
从卦象上看，上九已是这一卦最高点，离卦代表光明，上九爻可以说是光明的极点，位置高，能够明察到全国的每一角落。而且上九属于阳爻，阳刚果断，可以用兵，诛杀恶人。但是，在征伐的过程中，也要守持正道，不滥杀无辜，只斩杀首脑，而放过随从者，所以无咎。这一爻，说明邪恶应当排除，但只杀首恶，不究附从。
《象》中分析此爻道：“王用出征”，以正邦也。这里指出，出兵征伐是为了治理国家，并非是为了耀武扬威，滥杀无辜。所以，进行正义的战争，就不会发生灾祸。

上九：王用出征，有嘉折首，获匪其丑，无咎。
《象传》曰：王用出征，以正邦也。
“王”者指六五，“用者”，指上九也。《离》为兵戈，故用以“出征”。“首”者首恶，“丑”者类也。“嘉”者，赏其功也；所嘉者，在折其魁首，而不及丑类，《书》所谓“歼厥渠魁，胁从罔治”者是也。九三居下卦之上，与上为敌，不顺王化，残害民生，上九于是奉命出师，以除天下之害，获其首恶，诛而戮之，其余党类，皆从赦免。此诚吊民伐罪，王者之师，复何咎焉！《象传》曰：“以正邦也”，谓如汤之征葛伯，文王之伐昆夷，惟在戡乱以安邦，夫岂好为穷兵哉！
【占】　问战征：观爻辞已明示矣。王者之师，不妄杀人，斯道得焉矣。
○　问营商：贩售货物，宜选取上等佳品，不取低劣，乃可获利。
○　问功名：必膺首选，吉。
○　问疾病：“折”，夭折也，不利。
○　问六甲：生女。
【例】　明治七年三月，佐贺乱，朝廷将发师征讨，有陆军大佐某，同中佐某来，谓曰：今将出师，请为一占。筮得《离》之《丰》。
断曰：爻辞所云“王用出征”，适合今日之事也。在佐贺乱党兴叛，其中必有主谋，即所谓“魁首”，是乃乱之首，罪之魁也，罪在不赦；一时响应而起，皆胁从之徒，是丑类也。今以佐贺启叛，命师往征，在我皇上神机庙算，素以不嗜杀人为心，必将布告天下，谓构兵倡乱，罪在一人，寡人誓必取而戮之，余无所问，有能擒获渠魁者必膺上赏，与爻辞云“有嘉折首，获匪其丑”，如出一辙焉。按上与三相应，上为王师，敌必属三，三爻曰：“日昃之离，何可久也”，知此番行军，定卜马到功成，不数旬而戡定矣。
后果未匝月，而渠丑受诛，佐贺遂平。

Line-6
Legge: The sixth line, dynamic, shows the king employing his subject in his punitive expeditions. Achieving admirable merit, he breaks only the chiefs of the rebels. Where his prisoners were not their associates, he does not punish. There will be no error.

Wilhelm/Baynes: The king uses him to march forth and chastise. Then it is best to kill the leaders and take captive the followers. No blame.
Blofeld: The King went forth to set things to rights and, blessed by heaven with victory, he destroyed the leader of the rebels; but he did not chastise the rebel
followers -- no error!
Liu: The king goes to fight. Victory. He kills the leader and captures the followers. No blame.
Ritsema/Karcher: Kinghood availing-of issuing-forth chastising. Possessing excellence. Severing the head. Catching in-no-way its demons. Without fault.
Shaughnessy: The king goes out on campaign; there is the joy of cutting off heads and bagging the non-masses; there is no trouble.
Cleary (1): The king hereby goes on an expedition; there is good luck, and he crushes the leader. As the captive is not the common followers, there is no blame.
Cleary (2): The king goes on an expedition, has good luck, and overcomes the leader, taking captives, but not because they are repugnant. No fault.
Wu: The king leads his expedition, commends those who kill the defiant chieftains, and captures those who are against his people. There will be no blame.
COMMENTARY
Confucius/Legge: The object is to bring the regions to a correct state.
Wilhelm/Baynes: In order to bring the country under discipline. Blofeld: To rectify the affairs of the various states comprising his realm. [This passage implies that we may be compelled to resort to forceful measures but that we should avoid chastising those who have been led to do harm by others.]
Ritsema/Karcher: Using correcting the fiefdoms indeed. Cleary (2): To bring correct order to the country. Wu: He does what is good for the country.
Legge: Line six. dynamic and at the top of the figure, has the intelligence denoted by its trigrams in the highest degree, as well as his own proper vigor. Because of this his achievements are great, and since his generous consideration is equally conspicuous he falls into no error.
NOTES AND PARAPHRASES
Siu: The man is employed by the ruler to conduct punitive expeditions. He kills the ringleaders of the enemy but spares the followers. He roots out the bad but tolerates the relatively harmless. He avoids excessive punishments.

Wing: It is up to you to penetrate to the source of trouble in the situation and eradicate it. Act with moderation however, in dealing with others who may have been duped into wrong thinking. Once the major problem is out of the way, order will reign. (Note: This line may refer to a bad habit or character weakness.)
Editor: The image here is one of analysis -- Clarity as a function of logic. The idea is to sort out all the elements of the situation, remove the source of error but retain the good elements. The peak of Clarity is reached when one takes action based upon lucid differentiation between the defective (or dangerous) and the useful. If, as administrators of His kingdom, you have not governed justly nor observed the law, nor behaved as God would have you behave, He will fall on you swiftly and terribly. Ruthless judgment is reserved for the high and mighty; the lowly will be compassionately pardoned.
Wisdom 6: 4-7
A. One differentiates between harmful and benign elements within the situation.
B. “Don't throw out the baby with the bath water."
C. “Accent the positive, eliminate the negative.”
May 9, 2001, Rev. 4/25/06