第 57 卦 · 巽为风

巽卦原文
巽。小亨。利有攸往，利见大人。

象曰：随风，巽。君子以申命行事。

白话文解释
巽卦：稍见亨通。利于出行，利于会见王公贵族。
《象辞》说：本卦为巽卦相迭而成，巽为风，因而长风相随，吹拂不断，是巽卦的卦象。君子观此卦象，取法于长吹不断的风，从而不断地申明教义，反复地颁行政令，灌输纲常大义。
《断易天机》解
巽卦巽上巽下，为巽宫本位卦。巽为顺，谦逊、顺从之意，对君子有利，利见大人。

北宋易学家邵雍解
顺伏容人，谦虚行事；得贵多助，利在远处。
得此卦者，运势起伏不定，宜随机应变，谦虚行事，则可得意外之收获。

台湾国学大儒傅佩荣解
时运：运势顺利，诸事皆宜。
财运：随机应变，获利可期。
家宅：可以安居；夫唱妇随。
身体：可能中风，须人扶行。

传统解卦
这个卦是同卦（下巽上巽）相叠，巽为风，两风相重，长风不绝，无孔不入，巽亦为顺、谦逊的态度和行为，可无往不利。
大象：此卦为两重巽风重叠，巽为入，风之所到无孔不入，尤如政令颁布，深入民心。
运势：波折重重，运势起落浮沉不定，要随机应变，心平气和，择善固执。
事业：正在发展中，应本着勇往直前的精神，战胜一切困难和险阻，奋发向上。万事起头难，开始会受挫折，但在有才德和有力量的人物帮助下，会有理想的结果。
经商：市场竞争激烈，风险大。商业活动务必小心谨慎，遵守商业道德，以谦逊的态度对待同行和顾客，及至竞争对手，必定可以取得利益。
求名：以谦逊的态度对待一切，但又不可自卑、软弱、做作，更不可虚伪，这样就可以进步很快。
婚恋：不可抱轻率的态度，而应慎重，相互尊重。
决策：头脑聪明、灵活，性格开朗，以谦虚的态度处世，会受到各个方面的欢迎，也会得到上级的重视。谦虚不可过度，应以刚健中正为前提，决不可表现为懦弱和虚伪。否则，不利于自身的成长。

第五十七卦的哲学含义

巽为风，八卦中巽的符号为“”。八卦中巽卦的符号的产生，是古人在生产实践中，看到大雨即将来临之前，往往有大风刮来。就在这山雨欲来风满楼的时刻，天空中有着一层又一层厚厚实实的乌云在翻滚，云下又有着一股接一股的风在吹动。于是用“二”代表那一层又一层的乌云，而以“--”代表云层之下一股又一股的风。合在一起，形成了“”这样的符号，以象征风。
巽卦初爻为阴爻，二阳爻在上。巽由乾卦初爻变阴而来，乾为金玉，故作生意能获三倍巨利。巽为震的旁通卦，震阳决躁，故为躁卦。由巽卦卦象、爻象、爻位还可悟出如下象意：外刚内柔、整齐、传达、生意、营利、无孔不入、钻空子、新鲜、言语、捷报、举荐、奔波、薄情、忧疑、烦躁、权谋、不果断等。

57　高岛易断-巽为风(䷸)
《序卦传》曰：“旅而无所容，故受之以巽。巽者，入也。”为卦二阳在上，一阴伏下，阳实阴虚，虚则能入。风无形无色，本虚象也；风之所行，无隙不入，是物之虚而善入者，莫如风。《巽》下画二偶为虚，故象风。以卑顺为体，以善入为用，此卦之所以名《巽》也。
巽：小亨。利有攸往，利见大人。
▲　篆书巽
《巽》本《乾》体，《乾》德元亨，亦称大亨，初动成《巽》，纯刚化柔，故为“小亨”。卦《彖》言“利有攸往”者，《大过》、《恒》、《益》，皆取《巽》也，过刚之人，所往必穷，《巽》以《坤》初一阴入《乾》，以柔济刚，黾勉前往，《巽》为利，故“利有攸往”。“大人”，指二五，《巽》二五皆《乾》体，《乾》二五皆“利见大人”，《巽》之《彖》辞，从《乾》来，《乾》为利，上互《离》，《离》为见，故《巽》《彖》亦曰“利见大人”。
《 彖传》曰：重巽以申命。刚巽手中正而志行，柔皆顺乎刚，是以小亨，利有攸往，利见大人。
卦象上下皆《巽》，谓之“重巽”，《巽》为命，申亦重也。“申命”者，一再告诫也。卦以初四为柔，得《坤》气为卦之主，四刚在上，为卦之用，故《传》特著之曰“刚》”。用刚之过，患在不得其中正，而用刚莫善于《巽》，故《传》又曰“刚巽夫中正”。夫是以柔之行，皆刚之行，刚之行，亦柔之行，斯令出风行，捷如影响，而无不如志也。初四之阴柔，适协夫二五之阳刚，故又曰“柔皆顺乎刚”。阳为大，阴为小，故曰“小亨”。自下往上，谓之往，阳刚在上，故利于往。“大人”者，秉阳刚之德者也，故利于见，是即所谓“顺乎刚”也。“顺乎刚”者，必善用柔，此《巽》之所以为《巽》也。
以此卦拟人事，《正义》曰：若施之于人事，无所不容，能自卑《巽》者，亦人事之善，莫善于用巽也。卦体上下皆《巽》，显见《巽》而又《巽》，凡有作为，只能附刚而立，不克自树，所成不大，故曰“小亨”。夫人不能无所往也，亦不能无所见也，往必求其利，见必以大人，固人之所愿也。然卦体一阴为主，二阳俯从，全在用巽，象为“重巽”，是其人秉性柔顺，一言一语，必为之审慎周详，从容晓谕，所谓巽与之言是也。然巽言而人不绎者，弊在偏于巽耳，故巽必兼以刚而巽乃善，谓之刚巽，是法与巽并用，婉而得中，顺以为正，斯令出惟行，谓之“刚巽乎中正而志行”也。究之其志得行，其道未宏，何也？以其“柔皆顺乎刚，是以小亨”。巽为进退，进即往也，风无往而不入，故往有攸利。《说卦传》曰，“齐乎巽，相见乎离，《离》象为大人，故《巽》曰“利见大人”。盖人以身涉世，行则有往，用则求见，道宜刚柔相济，义以中正为衡，《大象》曰，“君子以申命行事”，道亦不外乎是矣。
以此卦拟国家，《巽》之为象，行于天上为风，行于国中为命。风者，彼苍之号令，其入也又无所不至。故上卦为政府，上顺天命以发命令，而无拂民心，下卦为人民，顺承朝廷之条教，而无敢背违。上以《巽》道化下，下以《巽》道事上，上下皆《巽》，所谓“君子之德风，小人之德草”，草上之风必偃者，为国家安泰之象也。然天下之事，济以阳刚则道宏，处以阴柔则量隘，此卦以阳为主，才力弱，而展布者微，谋为疏，而设施者浅，不中不正，虽亨亦小矣。《 系辞传》曰，“巽，德之制也”，又曰“巽以行权”，所谓德者，必柔克刚克之相兼也，所谓权者，必可立可权之并行也。昔者于变之朝，谟陈九德，宽栗刚塞，相辅而行，发号施令，罔不用中于民，而四方于以风动者，有由来矣，此即所谓“刚巽乎中正而志行”也。《大象》曰，“随风巽”，《说卦传》曰，“挠万物者莫疾乎风”，诰四方者莫不有命，风流令行，政教如此其远布矣。往者以顺而往，见者以顺而见，六爻以其柔顺乎刚，是以多吉，上爻失其所以为巽，则凶矣。
通观此卦，卦体一阴伏二阳之下，阳上阴下，情本相得，而阴又能下，其入阳也，阳遂俯听其令，是以阴为主而阳为从也；故《巽》之阴，能权能制，非优柔而寡断也。卦画一偶象虚，凡物虚则能入，风亦虚也，故取其象于风。风行而万物鼓舞，令出而万民率从，风有声无形，命亦有声无形，故取其象。善令民者，卑虚以察闾里之情，然后从容晓谕；命之既申，然后划一遵守，以考厥成。所谓“刚巽乎中正而志行”，四之所以“有获”，五之所以“无不利”也。惟其柔顺乎刚，故六爻多吉。初之“进退”，二之“纷若”，其谋审也，故其命顺，若谋不审，是非不明，可否不衷，徒以甘言为欢娱，其谁顺之！不巽之咎，起于自用，故下卦谋顺出命，上卦行命为事。初“志疑”而不断；二详审折衷；三不中正，不能谋，又不能断；四以断有功，五制命中正而志行；上《巽》懦无能，甚于九三，其究为躁，故凶。《巽》者，选也，与算通，算故能权，权者，谋也，巽“称而隐”，非惟诺谄奉之谓也，“以天下之至柔，驰骋天下之至刚”。爻辞曰“武人”，曰“田获”，曰“资斧”，其象为高，为长，故巽非徒柔也。阴阳刚柔，相济为用，若以阳乘阳，则阳无所施，以刚用刚，则刚无所入。阴虚以承阳，柔顺以用刚，故用刚莫如巽，此《彖》所以谓之“小亨”也。然则五之《彖》曰“先庚”“后庚”者，何也？《巽》与《兑》相往来，《巽》位东南，天干甲木，《兑》位正西，天干庚金。木柔而能刚，故从直；金刚而能柔，故从《革》；木之性上遂，归根于土，故顺下；金之性下沉，利于致用，故悦上。顺故从绳而理解，悦故从《革》而响利。《巽》之时为春，《兑》之时为秋，万物齐于《巽》，悦于《兑》，一出一入，一始一终，而天地西南之用毕。二卦相资，金反为木，则为“后甲”，故随之《兑》，反为《蛊》之《巽》，《兑》为“先甲”，自秋还春，有事之象也。木反为金，则为“后庚”，故《巽》上反为《兑》下，则《巽》为“先庚”，自春往秋，悦利之象。《巽》入而隐伏，则不悦，故反《兑》；《兑》出而毁折，则不顺，故反《巽》。然《兑》未有不顺而能悦者，金未有不资本而能利者，故《巽》以阳顺阴而来下，《兑》以阳悦阴而往上，往来屈伸，自然之法象也。此《巽》之不为《蛊》者，惟以九五之一爻而已。圣人戒人君，制命于未乱，因以《蛊》之《彖》辞，为《巽》之爻辞。在《蛊》振饬更新，治乱相循，故“先甲”“后甲”“终则有始”；在《巽》勿劳更始，惟“申命行事”，故“先庚”“后庚”，无初而自有终也。盖甲有初，庚无可为初，庚后三日，以癸终而已；苟颠覆自用以为命，与委靡阿顺以为《巽》者，皆非申命之治，而《蛊》且至也。是爻所以戒九五也。
《大象》曰：随风，巽。君子以申命行事。
“随”者，相继之义，“申命行事”者，申告君命而奉行之也。《巽》为从，从者，随也；又《巽》为风，以风随风，无乎不入，故曰“随风”。“随风”者，犹言从风，即“重巽”之谓也。风行相随，所向皆靡，号令所施，顺合民心，民无不从，所谓“君子之德风”也。又上卦之《巽》，为大君施命之象。下卦之《巽》，为臣民奉命之象，夫君命臣行，君臣之大义也，故曰“君子以申命行事”。
【占】　问时运：运途顺遂，百事盛宜。
○　问营商：商业最宜随机应变，听命而行，斯可获利。
○　问功名：“风从虎”，有虎变之象焉。
○　问战征：军令之行，捷如风火，令出惟行，无可迟疑。
○　问婚姻：凭父母之命，媒妁之言，礼之正也。夫唱妇随，百年偕老，吉。
○　问疾病：是风痹之症，须人扶持而行。
○　问讼事：须重申禀诉。
○　问失物：为风飘失，须重番寻觅，或可复得。
○　问六甲：生女。

Judgment
Legge: Penetration indicates modest success. See the great man and move in the direction that implies.
Wilhelm/Baynes: The Gentle. Success through what is small. It furthers one to have somewhere to go. It furthers one to see the great man.
Blofeld: Willing Submission -- success in small matters. It is advantageous to have in view a goal (or destination) and to visit a great man. [This is a reasonably auspicious hexagram; it augurs a certain amount of success for those who submit to circumstances - unless a moving line indicating the contrary is received. This is not a time for resistance but for submission.]
Liu: Penetration. Small success. It is beneficial to go somewhere. It is beneficial to see a great man.
Ritsema/Karcher: Ground, the small: Growing. Harvesting: possessing directed going.
Harvesting: visualizing Great People. [This hexagram describes your situation in terms of providing an underlying support. It emphasizes that subtly penetrating and nourishing things from below, the action of Ground, is the adequate way to handle it. To be in accord with the time, you are told to enter the situation from below!]
Shaughnessy: Calculations: Little receipt; beneficial to have someplace to go; beneficial to see the great man.
Cleary (1): Wind is small but developmental. It is beneficial to have somewhere to go. It is beneficial to see a great man.
Cleary (2): The small comes through successfully. It is beneficial to have a place to go. It is beneficial to see great people.
Wu: Complaisance indicates that the small are pervasive. It is advantageous to have undertakings. It is also advantageous to see the great man.

The Image
Legge: Two wind trigrams following each other form Penetration. The superior man proclaims his commands and undertakes his work.
Wilhelm/Baynes: Winds following one upon the other: the image of the gently penetrating. Thus the superior man spreads his commands abroad and carries out his undertakings.
Blofeld: This hexagram symbolizes a favorable wind. The Superior Man performs his allotted tasks in consonance with heaven's (or the sovereign's) will. [The component
trigrams combine the concepts of wind and blandness -- hence a favorable wind.]
Liu: Wind following wind symbolizes Penetration. The superior man proclaims his directives and executes his affairs.
Ritsema/Karcher: Following winds. Ground. A chun tzu uses distributing fate to move affairs.
Cleary (1): Wind following wind. Thus do superior people articulate directions and carry out tasks.
Wu: One breeze follows the other; this is Complaisance. Thus the jun zi gives further injunctions in order to administer public affairs.
COMMENTARY
Confucius/Legge: Repeated wind trigrams show the repetition of governmental orders. The dynamic fifth line has penetrated to his correct central place and carries his will into action. The magnetic first and fourth lines obey the dynamic lines above them. Hence it is said that there will be success in small matters.
Legge: Penetration symbolizes both wind and wood, and has the attributes of Docility, Flexibility and Penetration. We are to think of it as wind with its penetrating power which finds its way into every nook and cranny.
Confucius said: "The relation between superiors and inferiors is like that between the wind and the grass. The grass must bend when the wind blows upon it." In accordance with this, the hexagram must be understood as the influence and orders of the government designed to remedy what is wrong in the people. The upper trigram denotes the orders issuing from the ruler, and the lower the obedience rendered to them by the people.
Ch'eng-tzu says: "Superiors, in harmony with the duty of inferiors, issue their commands; inferiors, in harmony with the wishes of their superiors, follow them. Above and below there are that harmony and deference; and this is the significance of the redoubled Wind trigram. When governmental commands and business are in

accordance with what is right, they agree with the tendencies of the minds of the people who follow them."
Anthony: Getting this hexagram often refers to the presence of inferior elements that obstruct our having a good influence ... Because this hexagram is concerned with selfcorrection, we often get it together with Work on What has been Spoiled. [Hex. 18:
Repair.]
NOTES AND PARAPHRASES
Judgment: Get to the heart of the matter and act on the information obtained. The Superior Man acts on his understanding by implementing it in the world. The hexagram of Penetration, made up of two trigrams symbolizing Wind (which is air in motion), suggests the activity of thought (the realm of air) trying to comprehend or "penetrate" something. Thus, each line of the figure may be seen as some aspect of an act of mental endeavor. Therefore the student must exert his own mind to the utmost. If he does so, he will know his own nature. And if he knows his own nature, examines his own self and makes it sincere, he becomes a sage. Therefore the "Great Norm" says, "The virtue of thinking is penetration and profundity ... Penetration and profundity lead to sageness.” -- Ch'eng I The first line depicts vacillation and indecisiveness; the second shows one trying to "get to the bottom" of a matter. Line three is an image of futile hypothesizing; four and five show two aspects of successful comprehension, and the sixth line symbolizes an inability to understand.
Man's intellect -- the greatest but most dangerous gift he has received from God -builds a bridge across the seemingly unconquerable chasm between that which is personal and mortal and that which is impersonal and eternal. Through man's intellect he succumbed to the temptation to fall out of divine unity with his consciousness. But by the same token, his intellect gives him the possibility of bringing back his consciousness into full union with divinity. By means of his intellect, man is able to understand truth, and when he has understood, he will seek and keep on seeking and trying until he some day succeeds in finding the only path to the realization of his self.
Elisabeth Haich -- Initiation The hexagram can also symbolize humble submission and devoted service, thus suggesting the role of the ego in the Work. To truly comprehend the nature of the Work is to serve it with devotion. There are some interesting associations between the act of penetration and that of submission – when dynamic and magnetic are in full harmony they lose their individual identities and become one force which is both and neither.

“巽下断”，巽卦代表一阴爻潜入二阳爻之下，表示一阴深入二阳刚之下，有一种深入地向下、向内发展的趋势。故巽卦正象为风。因为风是无孔不入的(“针大的眼，斗大的风”)。表不一种飘动而有渗透性的事物。巽卦卦德由于风无孔而不入有渗透性，故为伏入。表示不管有再小的间隙，它都能在其中间存在，在其中远行，并能载运各种能量。故“巽、人也。”“阴阳之气，以雷动．以风行。”

巽为进退：风无定向，故有进退之象。
巽为出入：由进退而来。
巽为依从：风顺势而为。（震卦强调主观能动性，巽卦注重客观环境）
巽为优柔：风行飘忽，时急缓、时强弱，不果断。
巽为轻快：风气轻快。
巽为迷茫：出入无常，无一定规律性。
巽为疑惑：疑惑。迷而不果断。
巽为（取）齐：春夏交节，万物齐长。
巽为命令：风行天下，万民顺行。
巽为言教：教育、教授、教学、流传、闻风之象。
巽为气味：“臭，气也。”气味随风飘散。
巽为巧妙：顺势而行，故巧。
巽为伪装：欺骗、伪装之象。
巽为商（业）：商业之商。即交换之象。
巽为利润：“为利市三倍”。经商交易，其欲为利。繁华地区之利。
巽为悠长：风行百里不停。
巽为直（线）：风喜直行。
巽为精细：任何细小之隙，风都能人。
巽为抚摸：吹拂长养。
巽为疾迅：大风急速。
巽为覆盖：风行广阔，阴藏阳下。
其它象意：基础不稳、清洁干净、附和、整齐、传达、散布、营业、繁昌、交涉、新鲜、言信、捷报、荐举、号令、号召、奔波、悭吝、忙碌、扫荡、空虚、烦躁、轻浮、忧疑、幻觉、多欲、胆魄、直爽、薄情、权谋、数术。
巽为哭号，为商旅，为歌舞，为谷，为长木，为娇媚，为姜，为少姜，为少齐，为陨落，为腐败（烂），为敝漏，为缝隙，为盗贼，为寇戎，为枯病，为怀疑。

从人物类象而言：因为巽卦代表能量传递，故有灵气之意，所以可代表一些僧尼、仙道之人，也可代表有灵感的人及练气功的人。巽为长女，可代表在一定范围内最大岁数的妇女。巽有流动性，可表示流动不定的职业人物。也能表示仔细认真的、精巧的职业人物等。长女、处女、僧尼、仙道之人、气功师、练功者、商人、教师、技术人员、教育着、营业员、建材、木材经济人、教官、指挥官、手艺人、能工巧匠、传令兵、会谈人员、科技工作者、忧柔寡断的人、额头宽的人、下肢无力的人、头发细长而直的人、造谣者、下肢无力之人、交际人员、性格外刚强内柔弱之人、写作者、宗教家、秀才、设计人员。
从身体类象而言：头发（稀少细直的）、神经、气管、胆、筋、呼吸器官、肠道、食道、肱、股、左肩、左手肩、淋巴系统、血管、练功者之元气。
从动物类象而言：鸡鸭鹅、鹳雀（食鱼水鸟）、鹞鹰、蝴蝶、蜻蜒、地虫（蛇蚯、蚓等）等山林禽虫、鱼类（带鱼、鳗鱼、鲫鱼、鳝鱼等细长鱼类）、蛇虫（细长的）、蛀虫，虎、猫、斑马等有条纹之兽及野猪之类勇猛带风声之兽。
从器物类象而言：木材（柴火、木头或木制品）、丝织或纤维品（裙子、衣衫）、破布（旧絮）、邮件（信件或者电邮）、合同（手续、协议或证书）、麻绳、条材、扇子（纸扇或者布扇）、风扇、床铺（整洁的）、鼓风机、干燥机、刀斧之类、飞机、气球、飞船、气垫船、帆船、赛艇、床、救生圈、蚊香、木香、草丛、兰花、杨柳、香料、海带、草药、白茅、羽毛、竹叶、枝叶、花（叶）苞、枸杞、香椿、臭椿、野葡萄、腰带、笔、旗杆、下面有口之器物、长条桌柜、薄的器物、标枪。飘动的、轻的、浮的、游动的、基础差、长形、条形、薄形、细长的、轻易的、不确定的、烟状、气态的、向下向里发展的、上实下虚、外实为主内虚的、精巧精密的、细致的、浸润的、传输的、神奇的、外刚内柔的、顺风的、耳闻鼻嗅的。
从场所类象而言：草原、竹林、道路（笔直或狭窄的）、过道、索道、长廊、寺观、墉垣（高墙）、各种线路（电话线或者网线等）、邮局、指挥部、商店、码头、机场、发射场、通风、通气、出入等各种通道、各种管道（下水道、煤气管道、自来水管道、暖气管道等）、芦苇、工艺工厂、设计院、升降机、传送带。
从天象类象而言：刮风、云、高空、飓风、台风、旋风（包括龙卷风）。
从时间类象而言：立夏、春夏交节之季（阴历五月前后）；上午七至十一时，共四小时；每月十七日（阴历）。
从方位类象而言：东南（后天八卦），西南（先天八卦）。
从数字类象而言：五、三、八、四。
从干支类象而言：十干为乙，十二支为辰、巳，五行为木（草木），纳甲为辛。
从味道类象而言：酸。
从色彩类象而言：蓝
从疾病类象而言：伤风感冒、中风、受风、神经症状（洁癖）、胆疾患、传杂病、坐骨神经痛、神经痛、淋巴疾病、抽筋、强直强硬症、病情不稳定、喘息、哮喘、左肩痛、神经炎、胯股病、胫骨病、胀气、宿酒、忧郁症、血管病。

周易第五十七卦初九爻详解
初六爻辞
初六。进退，利武人之贞。
象曰：进退，志疑也。利武人之贞，志治也。
白话文解释
初六：进退听命，这是利于武人的占卜。
《象辞》说：进退听命，是因为自己没有成见。武人具有坚定的意志是应该的，因为只有意志坚定，才能勇敢无畏，临危不乱。

北宋易学家邵雍解
平：得此爻者，有得有失，不良者多招诽谤。做官的或有差役，进退不一，或有兼权，难中有易。

台湾国学大儒傅佩荣解
时运：谋事不成，考虑从军。
财运：犹豫不决，无利可图。
家宅：朝西有利；联姻军人。
身体：积极强身。

初六变卦

  初六爻动变得周易第9卦：风天小畜。这个卦是异卦（下乾上巽）相叠，乾为天，巽为风。喻风调雨顺，谷物滋长，故卦名小畜（蓄）。力量有限，须待发展到一定程度，才可大有作为。

初六：进退，利武人之贞。
《象传》曰：进退，志疑也。利武人之贞，志治也。
初爻阴柔居下，为《巽》之主，巽，顺也，柔顺少断，故象为进退。狐疑不决，每见于发念之初，蓄疑败谋，此志之所以不治也。《巽》反成《兑》，《兑》为武人，武人果决，足以断疑，故曰“利武人之贞”。“贞”者，正也，斯刚强奋发之气，可以矫逡巡畏缩之偏。《象传》释以“志治”，是以武治疑，即以《兑》制《巽》也。
【占】　问时运：运途不正，心神犹豫，是以谋事皆颠倒无成。
○　问营商：《巽》本为利，因疑而败，以断而成，知犹豫者必难获利也。
○　问功名：就武可成。
○　问婚姻：不在彬彬文士，而宜桓桓虎臣。
○　问家宅：此宅朝东南，地位不当，进退不便，宜改朝西为利。
○　问六甲：生女。
【例】　友人某来，请占气运，筮得《巽》之《小畜》。
断曰：巽者，风也，风之为物，或东或西，来去无常，犹多疑之人，进退无定也。“武人”者，取其刚果能断也。今足下占气运，得此初爻，《巽》为七八月之卦，《巽》又为木，知足下现交木运，时值初秋，木因风吹，摇动不定，喻言人心疑虑，以致进退不决。“武人”者肃杀之象也，天以肃杀而成秋，犹人以刚决而成事，足下一味巽柔，临事不断，浑如随风飘荡，毫无定见，本为畏事，不知反以多事。劝足下当以沉潜刚克处之，为得其正矣。

Line-1
Legge: The first line, magnetic, shows its subject now advancing, now retreating. It would be advantageous for her to have the firm correctness of a brave soldier.
Wilhelm/Baynes: In advancing and retreating, the perseverance of a warrior furthers.
Blofeld: Advancing and retreating; the righteous persistence of the warriors brings advantage.
Liu: Advance and retreat. It benefits the military person to be firm.
Ritsema/Karcher: Advancing, withdrawing. Martial people's Harvesting Trial.
Shaughnessy: Entering the inside; beneficial for a military man's determination.
Cleary (1): Advancing and retreating. It is beneficial to be steadfast like a soldier.
Wu: There is hesitation. It will be advantageous to have the perseverance of a soldier.
COMMENTARY
Confucius/Legge: Her mind is perplexed. If she had the will of a brave soldier her mind would be well-governed. Wilhelm/Baynes: The will wavers. The will is controlled.
Blofeld: The first three words imply that we have doubts about our own intentions. The rest of the passage suggests a will firmly under control. [Probably the implication is that we are now too hesitant and that we should benefit from acquiring the strong determination exhibited by soldiers in combat.] Ritsema/ Karcher: Purpose doubted indeed. Purpose regulated indeed. Cleary (2): The mind is wavering. The mind is under control. Wu: Hesitation implies doubts in the mind. The perseverance of a soldier indicates a determination to carry out orders.
Legge: Line one is magnetic where it should be dynamic. Her movements are perplexed because she lacks vigor and decision.
NOTES AND PARAPHRASES
Siu: At the outset, the man is perplexed and drifts indecisively. A resolute military discipline is required of him.
Wing: Do not be indecisive and perplexed. If you drift about with an undisciplined attitude, nothing can be influenced. Make a decision and stick to it.
Editor: The image is of vacillation, indecisiveness and lack of will. The only remedy is to assume our responsibilities to the Work with the same will and spirit that we associate with the samurai warrior.

Study strategy over the years and achieve the spirit of the warrior. Today is victory over yourself of yesterday.
Miyamoto Musashi -- A Book of Five Rings
A. Take a realistic, tough-minded approach to the matter at hand.
B. Indecisiveness, uncertainty, anxiety, confusion.
C. Your question suggests a lack of commitment to the Work.

周易第五十七卦九二爻详解
九二爻辞
九二。巽在床下，用史巫纷若，吉，无咎。
象曰：纷若之吉，得中也。
白话文解释
九二：病人卧床不起，祝史巫士降神祭祀，禳灾驱鬼，忙碌不停。病情有好转，灾难消除了。
《象辞》说：祝史巫士禳灾驱鬼忙碌不停，之所以使病情有好转，因为九二阳爻居下卦中位，爻象既得，灾难自退。

北宋易学家邵雍解
吉：得此爻者，诚恳待人，谋望获利。做官的有升迁之机。

台湾国学大儒傅佩荣解
时运：神明保佑，运途顺利。
财运：买卖难决，最好占筮。
家宅：虔诚祷告；卜之则吉。
身体：祭拜免咎。

九二变卦

  九二爻动变得周易第53卦：风山渐。这个卦是异卦（下艮上巽）相叠。艮为山，巽为木。山上有木，逐渐成长，山也随着增高。这是逐渐进步的过程，所以称渐，渐即进，渐渐前进而不急速。

九二：巽在床下。用史巫纷若，吉，无咎。
《象传》曰：纷若之吉，得中也。
《巽》为床，床下为初，《巽》以一阴在下，故曰“床下”。凡阴气中人，必使其人神魂不定，疑鬼疑神，若有物凭之者焉，非用刚克，不能去其疑妄。“史”者掌卜筮之官，“巫”者掌祓禳之官，皆取诸《兑》象。《兑》又为附决，用史以释疑，用巫以禳灾，斯得感格于上下神祗，而吉祥汇集也，故曰“纷若，吉”。“纷”，众多之称，“若”，语辞。《象传》以“得中”释之，谓能行得其中，以感孚夫神祗，是以有“纷若”之吉也。
【占】　问时运：得神明保佑，运途多吉。
○　问营商：凡贩运货物，有不决者，宜问诸卜筮，自能迪吉。
○　问功名：得有神助，吉。
○　问战征：地位既低，进退两难，当此之时，惟告求神明，自可获吉。无咎。
○　问婚姻：卜之则吉。
○　问家宅：宜祷。
○　问疾病：宜祭祷床公床婆，自得无咎。
○　问六甲：生女。
【例】　某缙绅来，请占方今时势，筮得《巽》之《渐》。
断曰：巽者，柔顺也，其为人必柔弱无能，亦优柔寡断。九二曰“巽在床下”，有匍匐床下，俯首乞怜之状也。足下占时势，得此爻辞，知方今时势，朝野上下，一以巽谀成风，以忠厚为迂疏，以奸诈为得计，所谓伺候于公卿之门，奔走于形势之途，今之士大夫所恃为进身之要策也。不知愈趋愈下，世道日衰，而祸患之来，皆其自取。爻辞曰“用史巫纷若，吉”，盖明示以卑《巽》之道，用之权贵，则谓谄谀，用之于神明，则谓诚求，诚求于神，神必佑之，是以吉而无咎也。足下有心挽回时势，可知所从事矣。

Line-2
Legge: The second line, dynamic, shows penetration under a bed, and one employing diviners and exorcists in a way bordering on confusion. There will be good fortune and no error.
Wilhelm/Baynes: Penetration under the bed. Priests and magicians are used in great number. Good fortune. No blame.
Blofeld: Crawling below the bed. He employs the services of a disorderly rabble of
diviners and wizards -- good fortune and no error! [This could be taken to refer to the lines of the hexagram up to this point, for this one is much more favorable than those (sic) preceding it. Or it may be taken to mean that affairs which begin by going ill with us will later take a change greatly for the better.]
Liu: Wind under the bed. Many fortune-tellers and witches are used. Good fortune. No blame.
Ritsema/Karcher: Ground located below the bed. Availing-of chroniclers, shamans. The mottled like significant. Without fault.
Shaughnessy: Calculations are under the bed, herewith causing the magicians to be indignant-like; auspicious; there is no trouble.
Cleary (1): Obedient in the basement, frequently employing intermediaries, leads to good fortune, without blame.
Cleary (2): Obedience below the platform, using scribes and mediums frequently, etc.
Wu: He acts so agreeably as if he were under the bed. If he could use the sincerity of an augur to make himself understood, it would be auspicious.
COMMENTARY
Confucius/Legge: The good fortune is due to the position of the line in the center.

Wilhelm/Baynes: One has attained the middle. Blofeld: Good fortune is indicated by the position of this line, which is central to the lower trigram. Ritsema/Karcher: Acquiring the center indeed. Cleary (2): The attainment of balance. Wu: His central position.
Legge: Line two is dynamic in the central place of the lower trigram. The K'ang-hsi editors explain that something is hidden beneath a couch or bed, and the subject of the line searches for it. He relies on divination to assist his judgment, and exorcism to expel what is bad. The work is great and difficult, and he appears almost distracted by it. The sincerity of purpose indicated by his central position leads him to the right course, despite the many considerations that might distract him.
NOTES AND PARAPHRASES
Siu: Undesirable influences from hidden quarters adversely affect the man's progress. They must be indefatigably traced to their darkest sources and exposed. This will eliminate their power over people.
Wing: Hidden motives, weaknesses, or prejudices are buried deeply within the situation and influence it. These must be ferreted out into the light of day and dispensed with. Once this is done, your aims can be accomplished.
Editor: Wind is air in motion, hence symbolic of thought. When the ideas of "thought" and "penetration" are combined we get an image of the process of comprehension. Trying to comprehend something "under a bed" suggests that which lies beneath a sleeping place, beneath consciousness: hence, trying to understand hidden or unconscious forces. To do
this, one employs "exorcists and diviners" -- uses the oracle, studies dreams, etc. Although our method borders on confusion (we are not entirely accurate in our comprehension), we are on the right track, and eventual success is indicated. Sometimes there is a hint here that we may be making things more complicated than necessary. The means of destruction of ignorance is unbroken practice of discrimination.
Patanjali
A. Delving into the unconscious, one seeks comprehension of that which is hidden.
B. You are confused in your understanding of the matter at hand -- look beneath the surface and figure it out.

周易第五十七卦九三爻详解详解
九三爻辞
九三。频巽，吝。
象曰：频巽之吝，志穷也。
白话文解释
九三：勉强顺从，其心必不顺畅。
《象辞》说：勉强顺从，而内心不顺畅，说明这是出于无可奈何。

北宋易学家邵雍解
凶：得此爻者，运势低迷，有穷困之厄。做官的有被贬职之忧。

台湾国学大儒傅佩荣解
时运：位卑志低，受人轻视。
财运：过于卑顺，如何争利。
家宅：贫穷之家；门户低微。
身体：太过疲弱。

九三变卦

  九三爻动变得周易第59卦：风水涣。这个卦是异卦（下坎上巽）相叠。风在水上行，推波助澜，四方流溢。涣，水流流散之意。象征组织和人心涣散，必须用积极的手段和方法克服，战胜弊端，挽救涣散，转危为安。

九三：频巽，吝。
《象传》曰：频巽之吝，志穷也。
三爻以阳居阳，处下《巽》之极。“频”者，数也，下《巽》终而上《巽》接，故曰“频巽”。所谓“刚巽乎中正”，固非徒取夫巽也，九三乃亟亟于巽以继巽，若一巽为不足，而又加一巽焉，是第知巽之为巽，而不知制《巽》之道，偏于巽者也。偏则吝矣，吝则穷矣。《象传》以“志穷”释之，三居《巽》之终，志卑道屈，是终穷也。
【占】　问时运：目下运途卑低，未免为人所贱。
○　问战征：一味委靡，力弱志衰，难以免辱。
○　问功名：卑而又卑，所得亦微矣。
○　问营商：巽顺过甚，未能与人争强，何能获利？
○　问婚姻：门户低微，成亦可羞。
○　问家宅：屋宇低小，必是贫穷之户。
○　问讼事：柔弱被欺，咎亦自取。
○　问六甲：生女。
【例】　友人某来，请占气运，筮得《巽》之《涣》。
断曰：九三处内外卦之间，巽而又巽，谓之“重巽”，是一味委靡，不能免祸，反致启羞。足下占气运，得此爻辞，知目下气运柔弱，无力奋兴。当以《 彖传》所谓“刚巽乎中正”者处之，斯巽得其济，而足以自强，则其志可行，其道不穷矣。
【例】　明治三十年，占贵族院气运，筮得《巽》之《涣》。
断曰：爻曰“频巽”，是上下皆《巽》，《正义》以频为频戚忧戚之容，谓志意穷屈，不得申遂，处《巽》之时，只得受其屈辱，故曰“频巽，吝”。今占贵族院，得此爻辞，知方今院中议员，皆以巽顺为怀，行《巽》之道，处《巽》之时，志穷力弱，只得受其屈辱，以致频戚不乐也。本年贵族院，必无功绩可见。

Line-3
Legge: The third line, dynamic, shows its subject penetrating only by violent and repeated efforts. There will be occasion for regret.
Wilhelm/Baynes: Repeated penetration. Humiliation.

Blofeld: Repeated submission -- shame!
Liu: Orders repeated many times. Humiliation.
Ritsema/Karcher: Imminent Ground, abashment.
Shaughnessy: Sequenced calculation; distress.
Cleary(1): Redundant obedience is humiliating.
Cleary(2): Repeatedly attempting obedience is humiliating.
Wu: He tries repeatedly to be obliging but he fails. This is humiliating.
COMMENTARY
Confucius/Legge: This shows exhaustion of the will. Wilhelm/Baynes: The will exhausts itself. Blofeld: Shame resulting from the exhaustion of our will-power.
Ritsema/Karcher: Purpose exhausted indeed. Cleary (2): The aim is frustrated.
Wu: The humiliation from trying repeatedly to be obliging results from losing his bearing.
Legge: Line three is in the right place for a dynamic line, but his position at the top of the trigram indicates his restlessness bordering on vehemence. The sixth line is not a proper correlate, and all the striving is ineffective. The exhausted will is the result of his repeated efforts which have worn him out. He can now only regret his failures.
NOTES AND PARAPHRASES
Siu: The man deliberates repeatedly about the same issues, thereby generating fresh scruples and doubts. His striving is ineffective.
Wing: People who indulge too much in the deliberation of an issue, its possible outcomes and other such fantasies lose their initiative and their ability to influence. This brings humiliation.
Editor: The image is an unambiguous one of trying to force something. Sometimes the line can suggest a masochistic obsession with negativity. It is bad to repeat the same thing several times when fighting the enemy. There may be no help but to do something twice, but do not try it a third time. If you once make an attack and fail, there is little chance of success if you use the same approach again. If you attempt a technique which you have previously tried unsuccessfully and fail yet again, then you must change your attacking method.
Miyamoto Musashi -- A Book of Five Rings
A. You are trying too hard to succeed.

B. Extreme measures exhaust the will.

周易第五十七卦九四爻详解详解
六四爻辞
六四。悔亡，田获三品。
象曰：田获三品，有功也。
白话文解释
六四：没有悔恨，狩猎获得各种猎物。
《象辞》说：狩猎获得各种猎物，说明狩猎大有收获。

北宋易学家邵雍解
吉：得此爻者，正当好运，多福多利。读书人会取得佳绩。

台湾国学大儒傅佩荣解
时运：走上正运，出而有功。
财运：皮革羽毛，皆可致富。
家宅：装潢美观；婚礼华丽。
身体：可以痊愈。

六四变卦

  六四爻动变得周易第44卦：天风姤。这个卦是异卦（下巽上乾）相叠。乾为天，巽为风。天下有风，吹遍大地，阴阳交合，万物茂盛。姤（gǒu）卦与夬卦相反，互为“综卦”。姤即媾，阴阳相遇。但五阳一阴，不能长久相处。

六四：悔亡，田获三品。
《象传》曰：田获三品，有功也。
四为重《巽》之主，得正而顺乎刚，故“悔亡”。四与初同体，初曰“利武人”，取《离》之为甲胄，为弓矢，四曰“田”，亦取《离》之为网罟也，其象亦相同。《周礼》四时之田，皆前期示戒，及其听命，即《大象》所云“申命行事”之义也。“获”，田所获也”。“三品”者，一为干豆，二为宾客，三为充君之庖。《象传》以“有功”释之，如《诗·豳风》所咏：“献豜私豵，载续武功”，谓致禽兽而有功也。一云，《解》九二曰“田获三狐”，言去小人也；《巽》九四曰“田获三品”，言用君子也。
【占】　问时运：运途得正，灾悔俱亡，出而有功也。
○　问战征：从东南进兵，自得斩获有功。
○　问功名：当以献功获赏，出身成名。
○　问营商：当以采办皮革羽毛等品致富。
○　问婚姻：婚礼，古时弋凫射雀，亦田象。
○　问疾病：曰“悔亡”，病必可愈。
○　问失物：可得。
○　问六甲：生女。
【例】　横滨某商来谓曰：仆今欲谋一事，请占其得失。筮得《巽》之《姤》。
断曰：《巽》为近市利三倍之卦，六四为重《巽》之主，足以当之。今占得四爻，四“悔亡，田获三品”，是明言无悔而有获也。子之谋事，其有大利可知也。子勿疑，举全力而从事可也。
某大喜，乃汇集资金，直赴日光会津地方，采买人参，转售与清商，果得大利云。

Line-4
Legge: The fourth line, magnetic, shows all occasion for repentance in its subject passed away. She takes game for its threefold use in her hunting.
Wilhelm/Baynes: Remorse vanishes. During the hunt three kinds of game are caught.
Blofeld: Regret vanishes! Three kinds of game are caught in the field.
Liu: Remorse disappears. One catches three kinds of game while hunting.
Ritsema/Karcher: Repenting extinguished. The fields, catching three kinds.
Shaughnessy: Regret is gone. In the fields bagging three types. Cleary(1) Regret vanishes. The yield of the field is of three grades. Cleary(2) Regret vanishes. The hunt yields three catches.
Wu: Regret no more. He hunts and bags three kinds of game.
COMMENTARY
Confucius/Legge: She achieves merit. Wilhelm/Baynes: This is meritorious.
Blofeld: The second sentence augurs concrete results. Ritsema/Karcher: Possessing achievement indeed. Cleary (2) There is success. Wu: He has succeeded.
Legge: Line four is magnetic, as is her correlate in line one, but four is a proper place for a magnetic line, and it rests under the shadow of the dynamic and central fifth line. Hence the omens of evil are counteracted, and a good auspice is obtained. The game caught in
hunting was divided into three portions -- the first for use in sacrifices, the second for the entertainment of visitors, and the third for the kitchen generally. A hunt which yielded enough for all these purposes was deemed very successful.
NOTES AND PARAPHRASES
Siu: The man gains praise by counteracting evil. He can now meet his needs for offerings to the gods, for everyday use, and for guests.
Wing: Energetic action will yield successful results. You will be able to satisfy all your needs if you modestly yet confidently confront your adversaries.

Anthony: In finding and being resolute against evil in ourself, we have solved all the problems facing us at the moment, which seemed to be totally unrelated. This is the meaning of "three kinds of game."
Editor: Three is a number symbolizing the reconciliation of opposites in a new entity: thesis, antithesis and synthesis. It also suggests the unconscious, conscious and superconscious realms of the psyche. A hunt is a quest, and game is nourishment: psychologically, the insights gained from the quest. In combination, the symbols describe a nourishing synthesis and the implication is that you are "sitting pretty." Perhaps your penetration into the matter at hand has produced some fresh understanding. Will is the grand agent in the mystic progress; its rule is all potent over the
nervous system ... Yet there is not One Will, but three Wills -- the Wills, namely, of
the Divine, the Rational and Irrational Souls -- to harmonize these is the difficulty.
W.W. Westcott -- The Chaldean Oracles of Zoroaster
A. An image of integration, reconciliation, consolidation.
B. Congratulations -- you've just comprehended a complex issue.

周易第五十七卦九五爻详解详解
九五爻辞
九五。贞吉，悔亡，无不利。无初有终。先庚三日，后庚三日，吉。
象曰：九五之吉，位中正也。
白话文解释
九五：贞卜得吉兆，没有悔恨，无所不利。虽没有良好的开端，但有良好的结局。时日定在丁日或癸日，其事一定成功。
《象辞》说：九五爻辞之所以讲吉利，因为九五阳爻居上卦中位，像人事合于正道，自然吉利。

北宋易学家邵雍解
吉：得此爻者，谋望有成，无往不利。做官的先阻后顺。

台湾国学大儒傅佩荣解
时运：中正之位，无往不利。
财运：初有小悔，后得大利。
家宅：坐北朝南；相配得宜。
身体：三日可愈。

九五变卦

  九五爻动变得周易第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。

九五：贞吉，悔亡，无不利，无初有终。先庚三日，后庚三日，吉。
《象传》曰：九五之吉，位中正也。
九五居卦之尊，中而且正，是即“刚巽乎中正”之大人也，故诸吉俱备。“先庚三日”为丁，丁者，取叮咛告诫之意，“后庚三日”为癸，癸者，取揆度周详之义。卦体五动成《蛊》，《蛊》六五曰“先甲三日”辛，“后甲三日”丁，《巽》九五曰“先庚三日”丁。《蛊》终于丁，而《巽》则始于丁，不始于“先甲”之辛，为“无初”也；癸为十干之终，《巽》终“后庚”之癸，为“有终”矣，故曰“无初有终”。《蛊》为三月之卦，春旺于木，故用甲；《巽》为八月之卦，秋旺于金，故用庚。木腐生虫成《蛊》，《巽》用金克之，斯不至变而为《蛊》矣，故《蛊》用甲，而“小有悔，无大咎”；《巽》用庚，乃得“贞吉”而“悔亡”。《象传》即以位释之，谓其“中正”而得吉也。凡六十四卦中，于九五言“贞吉悔亡”者，惟此一卦而已。
【占】　问时运：逢丁癸日作事，无往不利，大吉。
○　问营商：生业宜取木爻，日辰宜用金日，初有小悔，后必大利，吉。
○　问功名：位得中正，爻曰“贞吉”，逢丁癸之年，必得成名。
○　问战征：其于师旅，必叮咛以告诫，其于地势，必周详以揆度。临事好谋，先后不怠，故战无不胜，大吉。
○　问婚姻：丁火癸水，水火相配，吉。
○　问家宅：其宅坐北向南，地位中正，大吉。
○　问疾病：三日可愈。
○　问六甲：生女。
【例】　明治二十四年，占某贵显气运，筮得《巽》之《蛊》。
断曰：据爻象而论，气运以金水为旺相，自丁至癸，七年间正交盛运，所谓“贞吉，悔亡，无不利”也。《大象》曰“位得中正”，知贵下本年必升晋显职，禄位益隆，正当有为之时也；卦体九五动，变六五为《蛊》，《蛊》者腹内虫也，喻言国政之内乱也。贵下能法乎《巽》之用庚，庚者更也，以《巽》行权，因时制宜，更旧从新，命必以叮咛申之，事必以揆度行之，《 彖传》所谓“刚巽乎中正而志行”者，是在贵下焉。

Line-5
Legge: The fifth line, dynamic, shows that with firm correctness there will be good fortune to its subject. All occasion for repentance will disappear, and all his movements will be advantageous. There may have been no good beginning, but there will be a good end. Three days before making any changes, let him give notice of them; and three days after, let him reconsider them. There will thus be good fortune.
Wilhelm/Baynes: Perseverance brings good fortune. Remorse vanishes. Nothing that does not further. No beginning, but an end. Before the change, three days. After the change, three days. Good fortune.
Blofeld: Persistence in a righteous course brings reward; regret vanishes, and everything is favorable! A poor beginning, but a good end! The three days before and the three days after a change (now due to occur) are especially propitious.
Liu: Firmness -- good fortune. Remorse disappears. Everything is of benefit. Loss in the beginning, gain in the end. Three days before change. Three days after change. Good fortune.
Ritsema/Karcher: Trial: significant, repenting extinguished. Without not Harvesting. Without initially possessing completion. Before husking, three days. After husking, three days. Significant.

Shaughnessy: Determination is auspicious; regret is gone; there is nothing not beneficial; there is no beginning, there is an end. Preceding the geng day by three days, following the geng day by three days; auspicious.
Cleary (1): It is good to be correct; regret vanishes. There is all-around benefit. There is no beginning, but there is an end. The last three days of the lunar cycle and the first three days of the lunar cycle are auspicious.
Cleary (2): Correctness leads to good fortune; regret vanishes, none do not benefit. There is no beginning, but there is an end. The three days before a change and the three days after a change are auspicious.
Wu: Perseverance brings good fortune. Regret has gone. Every undertaking will be advantageous. The beginning may be rough, but the end will be great. It will be auspicious between three days before the change and three days thereafter.
COMMENTARY
Confucius/Legge: The good fortune is owing to his correct position in the center.
Wilhelm/Baynes: The place is correct and central. Blofeld: That we shall enjoy good fortune is indicated by the correct position of this line in the center of the upper trigram.
Ritsema/Karcher: Situation correctly centered indeed. Cleary (2): Its position is correctly balanced. Correctly balanced. Wu: The position is correct and central.
Legge: Ch'eng-tzu says that line five is the seat of honor for the lord of the hexagram, from whom issue all charges and commands. It is central and correct and exemplifies the qualities of the figure in the highest mode. These qualities are docility and conformance to what is right, and the advantage of firm correctness is insisted upon. With this, all will be right. Compare the concluding image with the Judgment of hexagram number eighteen, Repair.
NOTES AND PARAPHRASES
Siu: Continued integrity on the part of the man compensates for his poor beginning. However, prior to the change the man needs to ponder carefully. After the change, he needs to check his results.
Wing: If you wish to accomplish your aims and change the situation, you must continue your vigilance and influence. Although the beginning has problems, the end will bring good fortune. Yet even after the change is made, you should periodically evaluate the results.
Editor: If this is the only changing line, the hexagram becomes number eighteen, Repair, or Work on What Has Been Spoiled, the Judgment of which is nearly identical to this line. This suggests that the penetration involved in the matter at hand is concerned with the rectification of a past error. The key ideas in the line are: Firm correctness brings good fortune: Willpower is the cornerstone of the Work. Poor beginning vs. good end:

Describes a sequence of events in which a situation is improved over time -- a process of repair. Three days before/after: A turning point, a moment of choice or decision which is consciously monitored. (This one-week sequence is a useful timetable for natural birth control: i.e., celibacy three days before, during, and after the calculated day of fertility.
Obviously, willpower is essential for success.) But as when an authentic watch is shown, Each man winds up and rectifies his own, So in our very judgments.
Sir John Suckling
A. Well-considered action, carried out with firm intent, will correct an earlier error and create the conditions for beneficial change.
B. You have perceived the problem -- now rectify it.

周易第五十七卦上九爻详解详解
上九爻辞
上九。巽在床下，丧其资斧，贞凶。
象曰：巽在床下，上穷也；丧其资斧，正乎凶也。
白话文解释
上九：人隐伏在床底下，钱财则被洗劫一空。卜问得凶兆。
《象辞》说：隐伏在床底下，正是上九阳爻穷途末路之象。钱财被洗劫，不正是凶险之事吗？

北宋易学家邵雍解
凶：得此爻者，多损失，或生疾病。做官的有运不逢时，须谨慎。

台湾国学大儒傅佩荣解
时运：越高越危，有失无得。
财运：因循失利，损耗不小。
家宅：有丧；惧内。
身体：或许告终。

上九变卦

  上九爻动变得周易第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。

上九：巽在床下，丧其资斧，贞凶。
《象传》曰：巽在床下，上穷也。丧其资斧，正乎凶也。
上与初为终始，初在下多疑，既示以“武人之贞”；至于上居卦之极，位高责重，任事益当勇决，何得一味畏葸，自甘退伏，同于二之床下？宜其高而益危，无以自立也。“资斧”者，虞喜《志林》云资当作斋，斋戒入庙而受斧，谓上身居高位，入庙受斧，自足振其威权者也，盖即初利用武人之义；乃巽顺不断，失其威权，是即所谓“丧其斋斧”也。畏事而事益滋，避祸而祸反集，故曰“贞凶”。《传》以“上穷”释“在床下”，以上之高居廊庙，畏首畏尾，无异伏处床第，其穷为可哀也。以“正乎凶”释“贞凶”，明过《巽》者之失其正矣，失其正，是以凶也。
【占】　问时运：运途不正，作事委靡，愈高愈危，有丧无得，凶。
○　问战征：身为主帅，畏首畏尾，必致丧师辱国，身亦危矣。
○　问营商：可断不断，因循失时，耗损必大。
○　问功名：必不能保其终也。
○　问婚姻：有惧内之象，难期偕老，凶。
○　问家宅：主有丧，凶。
○　问六甲：生女。
【例】　明治二十四年，占国运治乱，筮得《巽》》之《井》。
断曰：上九处卦之极，极则思反，正当有为之时，上爻地甚高，事既多，任事愈重，威权在手，正可独断独行。国家当此隆会，得此人材，奋然振作，力求富强，不以巽懦自安，则反弱为强，转贫为富，不难旦夕期之。所患安于目前，不期上理，委靡不振，甘居人下，一切邦交等事，皆畏葸听从，不自争强，商务来往，既丧其财，国事交涉，又丧其威，是所谓“丧其资斧”也。维新以来，政府所急急图治者，虽以取法欧美为善策，然所取法者，多在皮毛，未得穷其精蕴，故事事出于欧美之下，是即所谓“巽在床下”也。为今之计，当重申命令，相期与天下更新，无因循，无苟且，当奋斧钺之威，以行其刚巽之志，斯武务修明，即驾于欧美之上不难矣。是治道日隆之休也，所愿秉国政者努力图之！

Line-6
Legge: The sixth line, dynamic, shows penetration beneath a bed, and its subject having lost the axe with which he executed his decisions. However firm and correct he may try to be, there will be evil.
Wilhelm/Baynes: Penetration under the bed. He loses his property and his ax. Perseverance brings misfortune.
Blofeld: Crawling below the bed. [This symbolizes exaggerated submission, servile humility, etc. Apparently, we have been guilty of this fault.] He loses what is required for
his traveling expenses -- persistence brings misfortune!
Liu: Wind under the bed. He loses his wealth. Continuing leads to misfortune. [This line indicates possible loss or sickness.]
Ritsema/Karcher: Ground located below the bed. Losing one's own emblem-ax. Trial: pitfall.
Shaughnessy: Calculations are under the bed; losing his goods and ax; determination is inauspicious.
Cleary (1): Obedient under the floor, one loses one’s resources; even if faithful, there is misfortune.
Cleary (2): The obedient are below the platform. Losing resources and tools, it is proper that there be misfortune.
Wu: He acts so agreeably as if he were under the bed. He loses his means of supporting and protecting himself. Even with perseverance it is foreboding.

COMMENTARY
Confucius/Legge: Though occupying the topmost place, his powers are exhausted. Though he tries to be correct, there will be evil. Wilhelm/Baynes: At the top, the end has come. Is this right? It brings misfortune. Blofeld: This top line indicates exhaustion of all possibilities. Losing his traveling expenses presages certain misfortune! Ritsema/
Karcher: Above exhaustion indeed. Correcting reaching a pitfall indeed. Cleary (2): Above there is an impasse. It is proper that there be misfortune. Wu: He has reached his limit. It is definitely foreboding.
Legge: The evil that line six concludes with arises from the quality of gentle penetration being carried to excess.
Anthony: Sometimes a diligent search for the hidden enemy reveals nothing specific. In getting this line, we should let go of the search. In sincerely seeking, our attitude has been corrected of careless overconfidence; that is enough.
NOTES AND PARAPHRASES
Siu: The man appreciates the underlying problem and traces the injurious influence to its ultimate origin. However, he lacks the power to overcome it and is hurt in the process.
Wing: By attempting to penetrate all the myriad possibilities of the situation, you have dissipated the energy to influence. Great understanding means little without decisive action. Negativity can no longer be prevented.
Editor: As in line two, "penetration" is comprehension, and "beneath a bed" suggests the unconscious realms of the psyche. "Penetration under the bed" is an attempt to understand the unknown. An axe is a metal cutting instrument with associations in common with the sword and arrow: that is, the discriminating mental faculty; intellect, scientific method, etc. To lose one's axe is to be without the ability to differentiate the components of an unknown situation. The line implies that you are asking questions beyond your capacity to understand; or you are asking the wrong questions; or the oracle is tired of your importunate questioning entirely: the "gentle penetration is being carried to excess." In the latter case, we are reminded of the Judgment in hexagram number 4,
Inexperience: "I do not seek the inexperienced youth, but he seeks me. When he shows the sincerity proper for divination, I instruct him. If he asks two or three times, that is troublesome, and I do not instruct the troublesome." Some (schools) claim that the way to enlightenment consists in holding dialogues with the archetypes, fantasy figures of the objective psyche, surrounding yourself with the personified projections of your mind in the form of "higher selves" and "inner guides." ... The "new age" optimism and superficiality of those who reduce the dark mysteries of Jung's Gnosis to the shallow level of their own limitations are apt to make people into the victims of the very unconscious they tend to treat so lightly. Those who naively wish to use the archetypes for their personalistic

ends will be made subject to their cruel tyranny.
S.A. Hoeller -- The Gnostic Jung
A. You are fumbling in the dark.
B. Confused thinking or compulsive speculation cripples intuition.
June 3, 2001, 4/25/06