第 48 卦 · 水风井

井卦原文
井。改邑不改井，无丧无得。往来井井。汔至，亦未繘井，羸其瓶，凶。

象曰：木上有水，井。君子以劳民劝相。

白话文解释
井卦：改建邑落而不改建水井，等于什么也没有干。人们往来井边汲水，水井干涸淤塞，不去加以淘洗，反而将吊水罐打破，这是凶险之象。
《象辞》说：本卦下卦为巽，巽为木；上卦为坎，坎为水。水下浸而树木生长，这是井卦的卦象。君子观此卦象，取法于井水养人，从而鼓励人民勤劳而互相劝勉。
《断易天机》解
井卦坎上巽下，为震宫五世卦。井不可移动，象征静止，此卦也是提示占卦者要安身守道，不可贪求。

北宋易学家邵雍解
静水通源，气运平静；不变所守，维持现状。
得此卦者，宜修身养性，顺其自然，泰然处之，静有利，动则凶。

台湾国学大儒傅佩荣解
时运：木水相生，功名有望。
财运：利大于本，自然可喜。
家宅：修屋防水；阴阳得正。
身体：肾水过胀，立即调治。

传统解卦
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。
大象：水被植物吸收，滋养树身又象征汲器入井取水，有节约重覆之意。
运势：井为静物，不能移动，故凡事不能进取主动，又缺乏冲劲，不如处之泰然更有利。
事业：处于平稳状态。既不宜贸然前进，也不必后退，而应以积极的态度努力进修，提高自己，充实个人实力，待机而起，将大有成就。最怕的是停顿不前，否则将会因不合时宜而被淘汰。
经商：市场情况良好，可继续按照原来的方针。同时，继续本着勤劳、奋进的精神，诚心诚意地开拓市场，特别注意与人的合作，相互协助，在实践活动中丰富和积累经验。
求名：本着正当的目的，为社会做贡献，因此而努力学习。应特别注意向贤德的人求教，以便被发现而受到推荐。
婚恋：不必过急，会有般配的伴侣。
决策：聪明、机敏、乐于助人。同时，也会有机会充分施展个人的才能。只要能学习“水井”的精神，真诚奉献，不断丰富自己的才能，一定会受到社会的重视。

第四十八卦的哲学含义

井卦卦象，水风井卦的象征意义
井卦，这个卦是异卦相叠，下卦为巽，上卦为坎。坎为水在上，巽为木在下。木桶从下向上破水而出，如同从井中汲水一般，故为“井”。
井中有水，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。
井卦位于困卦之后，《序卦》这样解释道：“困乎上者必反正，故受之以井。”在升卦与困卦之后，一定会回到下边，所以接下来谈的就是井卦。
《象》中这样解释本爻：木上有水，井；君子以劳民劝相。这里指出：井卦的卦象是巽（木）下坎（水）上，即是说水分沿着树身向上运行，直达树冠，为井水源源不断地被汲引到地面之表象，因此象征无穷；井水无穷无尽，孜孜不倦地养育着人们，君子应当效法这种美德，不辞劳苦地为大众谋福利，倡导助人为乐的社会风尚。
井卦象征无穷，属于上上卦。《象》曰：枯井破费已多年，一朝流泉出来鲜，资生济渴人称羡，时来运转喜自然。

48　水风井(䷯)-高岛易断
卦体《坎》上《巽》下，《巽》为风，亦为木，风善入，木善出，《巽》在《坎》下，是入水又能出水，有桔槔之象焉。《坎》为水，亦为穴，穴地出水，是为《井》也。卦自《困》来，《困》则泽涸，故“无水”，反之则有水。《坎》又为平，水之平莫如井，此卦之所以名《井》也。
井：改邑不改井，无丧无得，往来井井。汔至，亦未繘井，赢其瓶，凶。
▲　金文井
“井”，通也，物所通用也。古者建设都邑，必凿井以养民，即或邑有改迁，而井之制不改。人得井以为养，而井不因之见损，故“无丧”；井所以养人，而井不以此见功，故“无得”。但见往者往，来者来，人之就养于井者，亦未尝归功于井也。“繘”，所以引而下，“瓶”，所以盛而上，至若繘未下，而瓶已羸，则井为虚设，而繘亦为虚悬矣，故曰“凶”。
《彖传》曰：巽乎水而上水，井养而不穷也。改邑不改井，乃以刚中也。汔至，亦未繘井，未有功也。赢其瓶，是以凶也。
《巽》木入水，象取桔槔。按《庄子》，凿木为机，后重前轻，挚水若抽，其名曰槔，即井上转水辘轳，故曰“巽乎水而上水”。《巽》为绳，故象繘，《坎》为虚，故象瓶，以繘系瓶，所以引水而上也。井有水，取之而不竭，故曰“井养而不穷也”。三阴三阳，卦体本自《乾》《坤》来，《坤》为邑，《坤》五化《坎》则成《井》，成《井》则《坤》之邑改，而《坎》之《井》不变，故谓之“改邑不改井”。《传》曰“刚中”，即由《坎》之《彖传》来，刚中指《坎》五“不盈，祗即平”，《井》之为《井》，在是矣。然井不能自为养也，必有以汲之，而养之功乃见，繘牵之以下水，瓶盛之以上水，繘与瓶，汲水之大用也。至而未繘，井成虚设，功复何有矣；瓶若更羸，繘亦无用，凶已可知矣。“汔”，几也，“繘”，绠也，“羸”，钩羸也。《 系辞》曰“井，德之地也”，取其养也。盖井养不穷，喻王者政在养民。汲井期于得水，为政期于得民，不可半途辄止，废弃全功，孟子所谓掘井而不及泉，犹为弃井，亦即此旨。
以此卦拟人事，《井》，节也，井节水以备养，犹人节财以备用也。国有治乱，邑因之改，而井则仍在焉；人汲之无所得，不汲亦无所丧，在《井》固无关得丧也。人之处财亦然，吾闻有以人弃财者，未闻以财弃人也。攘而往者，为财往，熙而来者，为财来，财在地，任人取之而不竭，犹水在井，任人汲之而不穷焉。然汲水非可徒手往也，卦体坎水《巽》木，坎水为《井》，《巽》木为桔槔，《巽》亦为绳，互体《离》为瓶，《兑》为口，是井口也，言桔槔以绳引瓶，下入井口，汲水而上。《彖传》所云“《巽》乎水而上水”，《井》之象也；随所在而不改，井之德也。至若井币未繘，无以上水，井无功也；瓶而既羸，势将坠井，汲者凶矣。《彖》为《井》言，而不仅为井言也，凡天下事之节其源而通其流者，皆可作《井》观焉。卦以《坤》五化《坎》，以《乾》初化《巽》，《乾》为用，利用者为财，厚生者为养，皆人事之切要也。有其养而不知所养，井几成为虚器，有其财而不知所用，财终归于虚靡矣。是非财之咎也，在人之不善取耳，君子所以“劳民劝相”，为天下通其源流焉。
以此卦拟国家，井之为言养也。因民之所养而养之，而井不自知其为养也；王者以德养民，因民之所利而利之，而王者亦未尝言利也。《巽》，入也，《坎》，信也，《井》，静也。入故通，而资之不竭；信故深，而改之不迁；静故安，而应之不劳，是刚中之德也。君子法井之德，以渊深者修诸己，以汲养者惠诸民，推己及民，利斯普矣。然君子具此德，而遇不遇听诸天，井能养，而汲不汲在于人，其中或得或丧，或吉或凶，人自招之，君子之德，必不以此而改也。汲水之器有繘瓶，繘而下，瓶而上，其机甚捷，弃而不用，则器废，而井亦废矣。为政之具在德礼，道以德，齐以礼，其化甚神，然弛而不张，则具坏，而政亦坏矣。故作《 易》者戒之以无功，惕之以有凶，亦深为功荒垂成者惜也。
通观此卦，《井》反《困》，《序卦传》曰：“困乎上者必返下，故受之以井”。《杂卦传》曰：“井通而困相遇也。”易位为《涣》，《涣》《传》曰“乘木有功”，《井》之取桔槔而不取舟，其用《巽》木一也。旁通为《噬嗑》，《噬嗑》，养也，有井养之义。下卦为《革》，《革》者，改也，有“改邑不改井”之象。要之，《井》为井，汲之而不穷也，其用取诸养，得地而不改也；其德在夫刚中，或汲或不汲，于井固无得丧也。此汲而彼亦汲，一任人之往来也，苟舍其繘，羸其瓶，以为井不可食也，是自弃其井矣，《井》固无咎，而汲者凶焉。卦体全象主《坎》，是为井中之象，阴虚为出汲之口。初阴在下，故为“井泥”；二承阳无《坎》，故为“敝漏”；三得位应上，故为“受福”；四修德补过，故为“井甃”；五阳刚中正，故为泉美，六进养功成，故为“井收”。以卦时论之，《巽》初当春夏之交，水潦混浊，故《井》有泥；二当《离》夏，而水多鱼。三四两爻为秋，秋水澄清；三为《坤》，泉泄地上；四为《兑》，故其毁折。五六冬也，故《井》寒冽；上爻终《坎》，为水养之终也。大抵下卦坎水流行东南，失时不遇，故不吉；上卦水归西北，得其方位，故多吉。
《大象》曰：木上有水，井。君子以劳民劝相。
《坎》为水，在上，《巽》为木，在下，其象为“木上有水”，即《彖传》所谓“巽乎水而上水”之象也。君子玩其象，而修其德，以之“劳民劝相”。“劳”，用民力也，“劝”，劝道也，“相”，辅相也。《坎》为劳卦，互卦《兑》，《兑》为悦，悦以劳民；《兑》又为口，《巽》为同，为交，有同心协助之象，故曰“相”。天下之民无穷，一人之养难周，君子于是劳来之，劝相之，使比间族党相亲，贫穷患难相恤，开导诱掖，以尽其相生相养之道，如是则所以养民者，周恤完全，而无一人之漏养者，所谓“井养而不穷”也。
【占】　问时运：目下交木水相生之运，正可相助成事。
○　问战征：有水灭木之象，水军有厄，宜劳力相助，可以出险。
○　问功名：“木上有水”，有得春雨发生之象，功名可望。
○　问营商：有利过于本之象，吉。
○　问家宅：此屋栋柱，恐有水湿溃烂之患，宜急修葺。
○　一问婚姻：《坎》男《巽》女；男上于女，阴阳之正也，吉。
○　问疾病：肾水暴溢，宜急调治。
○　问六甲：生男。

Judgment
Legge: Although a town site may be altered, The Well remains the same. Its water level neither disappears nor receives any great increase, and the people can draw from it freely. Misfortune ensues if the rope breaks or the bucket is broken before it reaches the water.
Wilhelm/Baynes: The Well. The town may be changed, but the well cannot be changed. It neither decreases nor increases. They come and go and draw from the well. If one gets down almost to the water and the rope does not go all the way, or the jug breaks, it brings misfortune.
Blofeld: A Well. A city may be moved, but not a well. [The building of a city depends upon ourselves; but wells cannot be moved to places where nature supplies no water. The implication is that our activities are limited by natural conditions.] A well suffers from no decrease and no increase; but often, when the people come to draw water there,
the rope is too short or the pitcher gets broken before reaching the water -- misfortune! [What we desire is there for the taking, but we may not succeed in getting it.]
Liu: The Well. The city might be moved; but not the well. It neither overflows nor runs dry. People come and go, drawing from the well. The rope nearly reaches the water, but
not quite; the jug breaks -- misfortune.
Ritsema/Karcher: The Well: amending the capital, not amending the Well. Without losing, without acquiring. Going, coming: Welling, Welling. Muddy culmination: truly notyet the well- rope Well. Ruining one's pitcher: Pitfall. [This hexagram describes your situation in terms of the life water coming from the depths that everyone may draw on. It emphasizes that maintaining access to this central source is the adequate way to handle it. To be in accord with the time, you are told to go to the well!]
Shaughnessy: The Well: Changing the city but not changing the well; there is no loss, there is no gain. Going and coming so orderly; when the drying up arrives one also has not yet drawn from the well; burdening its formed earthenware jug; inauspicious.

Cleary (1): The Well: Changing the village, not changing the well; no loss, no gain. Those who come and go use the well as a well. If the rope does not reach all the way into the well, of if the bucket breaks, that is unfortunate.
Cleary (2): … People come and go, but the well remains a well. Lowering the bucket to the water, if you overturn the bucket before drawing it up from the well, this is unlucky.
Wu: The Well indicates that the planning of a district may be changed, but the location of the well may not. The water level of a well will neither increase nor decrease from use. There are wells here and there. When one is drawing water from a well, if he tangles the rope and damages the bucket just before it clears the well, it will be foreboding.
The Image
Legge: The image of water over wood forms The Well. The superior man comforts the people and stimulates their mutual cooperation.
Wilhelm/Baynes: Water over wood: the image of The Well. Thus the superior man encourages the people at their work and exhorts them to help one another.
Blofeld: This hexagram symbolizes water over wood. The Superior Man encourages the people with advice and assistance.
Liu: Water on wood symbolizes The Well. The superior man inspires people to work diligently, and advises them to help each other.
Ritsema/Karcher: Above wood possessing stream. The Well. A chun tzu uses toiling commoners to encourage mutualizing.
Cleary (1): There is water above wood – A Well. Thus do superior people comfort the people and encourage reciprocity.
Wu: There is water above wood; this is The Well. Thus, the jun zi encourages people to work for the good of the public and to help one another for a better life.
COMMENTARY
Confucius/Legge: Wood penetrates the water and raises it, giving the image of The Well which gives nourishment yet is not exhausted. The dynamic central lines in the second and fifth places indicate that the town site may change, but the well does not. If the rope does not reach the water the well does not serve its purpose. A broken bucket brings about evil.
Legge: The upper trigram represents Water, and the lower symbolizes Wood, giving the image of a wooden bucket in the water of a well. What is said on this hexagram might be styled: "Lessons to be learned from a well for the proper government of a country." A well is to its users what a government is to its subjects, and if rulers would only apply the

ancient precepts of government to the present circumstances, they and their people would benefit greatly. In the Judgment we see the well remaining substantially the same through many
changes of society -- a dependable source of refreshment to its users. As the fashion of the well remains changeless, so do the principles of human nature and good government. The
value of the well depends upon the water being drawn up and used -- and so must the principles of good government be implemented.
Anthony: This hexagram usually indicates that we have a hidden doubt or fear. We may secretly disbelieve our path.
NOTES AND PARAPHRASES
Judgment: Amid the changes of life the only constant is the psyche itself -- to be alive is to draw upon its energy. The ego’s challenge lies in the correct comprehension of its images. The Superior Man promotes the harmonious interplay of his thoughts and feelings. (Works on the integration of his complexes.) A well is a universal symbol of a source of inner truth, and is often associated with a place that is sacred to the gods: There he built an altar and invoked the name of Yahweh. There he pitched his tent, and there Isaac's servants sank a well.
Genesis 26: 25 From the first well, which is of animal nature and deep, the father drinks, together with his children and cattle; from the second, which is yet deeper and on the very margin of nature, there drink only the children of men, namely those whose reason has awakened and whom we call philosophers; from the third, the deepest of all drink the sons of the All-Highest, whom we call gods and true theologians.
Cardinal Nicholas of Cusa Psychologically interpreted, a well symbolizes the continuously flowing unconscious psyche, the fountain of all awareness. In this hexagram each line represents a level within
the well -- by extension suggesting a hierarchy of value in the unconscious. It is important to remember that not all of our inner images, intuitions or impulses come from the Self. Note that lines one through four all show the water of the well not being utilized for one
reason or another -- only in lines three, five and six is it actually available for use. In some sensitive individuals there is an awakening of para-psychological perceptions. They have visions, which they believe to be of exalted beings; they may hear voices, or begin to write automatically, accepting the messages at their face value and obeying them unreservedly. The quality of such messages is very varied. Sometimes they contain fine teachings, but they should always be

examined with much discrimination and sound judgment, and without being influenced by their uncommon origin or by any claim by their alleged transmitter. No validity should be attributed to messages containing definite orders and commanding blind obedience, and to those tending to exalt the personality of the recipient.
Roberto Assagioli -- Psychosynthesis The ego's point of view in relation to The Well is from the outside looking in – the insights emerge from beneath the surface of awareness and can be held in the light of consciousness only if one’s comprehension is able to contain them. If "the bucket breaks," our understanding is unequal to our observation and the insights are lost. (One might plausibly find the image for a cancer cure within one's psyche, but without a conscious frame of reference to acknowledge it, it would be unrecognized and lost.) Those who closely monitor their dreams know that there is an endless outpouring of strange images within the psyche which might be of inestimable value if only we knew what they referred to. Wilhelm emphasizes the idea of "nourishing the people," which psychologically means that the role of the ego is to facilitate the cooperation of intra-psychic forces. The solution lies, rather, along the lines of a harmonious integration of all drives into the total personality, first through the proper subordination and coordination, and then through the transformation and sublimation of the excessive or unused quota of energy.
Roberto Assagioli -- Psychosynthesis

周易第四十八卦初九爻详解
初六爻辞
初六。井泥不食，旧井无禽。
象曰：井泥不食，下也。旧井无禽，时舍也。
白话文解释
初六：井水混浊不可食用。墤塌的陷阱已关不住野兽。
《象辞》说：井水混浊不可食用，因为泥土落入其中。墤塌的陷阱已关不住野兽，是说人们已将这陷阱舍弃不用了。

北宋易学家邵雍解
凶：得此爻者，谋事有阻。做官的会退居闲职，求名者不遂。

台湾国学大儒傅佩荣解
时运：时过运衰，年老无用。
财运：货物陈旧，难以售出。
家宅：荒芜难居；婚姻不成。
身体：旧症不治。

初六变卦

  初六爻动变得周易第5卦：水天需。这个卦是异卦（下乾上坎）相叠，下卦是乾，刚健之意；上卦是坎，险陷之意。以刚逢险，宜稳健之妥，不可冒失行动，观时待变，所往一定成功。

初九爻的哲学含义

井卦第一爻，爻辞：初六：井泥不食，旧井无禽。爻辞释义
井泥：泥是相对于水而言的，井枯无水见污泥。喻指身困才竭，废而无用。
从卦象上看，初六位于井卦底部，阴爻居阳位，阴柔有泥象。上与六四无应，上无进身之路，沉滞积污，不见掏掘，所以井底全是泥污，成为一口废旧失
修之井。
《象》中这样解本爻：“井泥不食”，下也；“旧井无禽”，时舍也。这里指出：“废旧干枯的废井，全是污泥，不能提供饮用的水”，完全是因为位置处在最下面，相当于井底部位，水中泥沙不断沉淀最后都淤积在这里；“连鸟雀都不来光顾”，反映出一种时过境迁，被世间万物所遗忘抛弃的凄凉遭遇。
占得此爻者，要注意自己是否旧习难改，自己有多久没有看书学习了，有多久没有反省自己了。人就像一口井一样，如果不及时清理，除掉淤泥，那就会被淘汰掉。
初六：井泥不食，旧井无禽。
象曰：井泥不食，下也。旧井无禽，时舍也。

初六：井泥不食，旧井无禽。
《象传》曰：井泥不食，下也。旧井无禽，时舍也。
“旧井”者，坏而不治之井也；“禽”者，辘轳之轴，运繘者也，轴上刻以禽形，故曰“禽”。或谓轴转之音，似禽鸣也。初居最下，象井底，水涸泥污，故曰“井泥不食”，成为废井，井久有毒，故人不食。其井既废，则辘轳之禽，亦腐朽而无有矣，故曰“旧井无禽”。《象传》以“下也”释“井泥”，谓泥在井下，故不可食，以“时舍”释“旧井”，谓井已废旧，故为时所舍。按：《鲁语》“取名鱼，登川禽”，韦昭注：川禽，鳌蜃之属。《 易林》《遁》之《井》曰：“老河空虚，旧井无鱼。”此无禽即蜃蛤鱼蛙之类，说亦有据。
【占】　问时运：为时过运衰，不为世用。
○　问战征：有兵器朽旧，不克制胜之患。
○　问营商：货物陈腐，不可贩售。
○　问功名：年老无用。
○　问疾病：是旧症也。不治。
○　问婚姻：人品卑下，虽属旧亲，不成。
○　问讼事：必不得直。
○　问六甲：生男，防难育。
【例】　友人某来，请占气运，筮得《井》之《需》。
断曰：井既旧，有泥无禽，是废井也；在人则运退时衰，必见弃而无用也。占者得此。知其人品行卑下，为人所弃，难望进用之日也。卦爻初与四应，初之旧井，得四修之，即可无咎。今足下犹旧井也，甘辱泥涂，不自悔改，故终为世弃，不可复用也。

Line-1
Legge: The first line, magnetic, shows a well so muddy that men will not drink of it; or an old well to which neither birds nor other creatures resort.
Wilhelm/Baynes: One does not drink the mud of the well. No animals come to an old well.
Blofeld: The muddy water at the well bottom is undrinkable; an old well attracts no animals.
Liu: No one drinks from a muddy well. Even animals do not come to an old well. [A time of obstacles.]
Ritsema/Karcher: The Well: a bog, not taking-in. The ancient well without wildfowl. [Wildfowl, CH’N: all wild and game birds; untamed.]
Shaughnessy: If the well is muddy do not drink; the old well does not have game.

Cleary (1): Mud in a well is not to be consumed. There are no animals at an abandoned well.
Wu: The muddy water is not drinkable. The old well has nothing to offer.
COMMENTARY
Confucius/Legge: It has been forsaken in the course of time. Wilhelm/Baynes: Time forsakes it. Blofeld: The first clause signifies that our affairs take a downward trend; the second, that it is time to give up. Ritsema/Karcher: The below indeed. The season stowed-away indeed. Cleary (2): It is below. Because its time is gone. Wu: It has been abandoned.
Legge: Line one is magnetic and at the bottom of the figure - suggesting the mud at the bottom of a well. Many men in authority are like such a well: corrupt, useless, unregarded.
It is said of line one: "Those who have a mind to do something in the world, when they look at this line and its symbolism will learn how they ought to exert themselves."
NOTES AND PARAPHRASES
Siu: At the outset, the man's life is immersed in corrupt, useless, and repulsive muck. No one is attracted to him.
Wing: You rely too much upon your own opinions and perceptions and therefore have little to offer others in the way of insight or nourishment. When there is no longer an exchange with others, you are lost and forgotten.
Editor: The Legge and Ritsema/Karcher translations are the only ones which mention "birds" or "wildfowl" here; the other translators use "animals," “game,” or "creatures." I have often found the attribute of the bird to be useful in interpreting the psychological intent of this line. Birds symbolize the realm of intellect, ideas or thought, and often this line has clearly meant that my idea or concept of the matter at hand was stagnant or outmoded. For example, the notion that the world is flat is an idea which was once widely held, but which has since been "forsaken in the course of time." The image also suggests a very primitive level within the psyche which is best shunned by consciousness. In order to seize hold of the fantasies, I frequently imagined a steep descent. I even made several attempts to get to the very bottom. The first time I reached, as it were, a depth of about a thousand feet; the next time I found myself at the edge of a cosmic abyss ... I had the feeling that I was in the land of the dead.
Jung -- Memories, Dreams, Reflections
A. Image of an archaic, stagnant level of awareness or point of view. Obsolete thinking.
B. Avoid primitive or inferior elements within the situation.

周易第四十八卦九二爻详解
九二爻辞
九二。井谷射鲋，瓮敝漏。
象曰：井谷射鲋，无与也。
白话文解释
九二：在井口张弓射井中小鱼。瓮瓶又破又漏。
《象辞》说：在井口张弓射井中小鱼，如此谋食求生，可见其人无依无靠。

北宋易学家邵雍解
凶：得此爻者，宜谨守以避祸。做官的宜退以自保。

台湾国学大儒傅佩荣解
时运：得小失大，徒有虚名。
财运：贪财失利，得不偿失。
家宅：水不可饮；婚姻不佳。
身体：下漏之症，求医难治。

九二变卦

  九二爻动变得周易第39卦：水山蹇。这个卦是异卦（下艮上坎）相叠。坎为水，艮为山。山高水深，困难重重，人生险阻，见险而止，明哲保身，可谓智慧。蹇，跋行艰难。

九二爻的哲学含义

九二：井谷射鲋，瓮敝漏。象曰：井谷射鲋，无与也。爻辞释义
井谷：井中积水的低洼处。射鲋：是指捉鱼。敝漏：是指陈旧破漏。
从卦象上看，九二以阳爻居柔位，失位。其位于下卦的中爻，象征德才兼备的贤士，可是与九五无应，却与初六亲比。这就喻示着虽然有才有德，但是不能得到领导的赏识，被当作平庸无能之人了。
《象》中这样解本爻：“井谷射鲋”，无与也。这里指出：“井中积水之处被当作捉鱼的场所”，主要是由于上面没有接应，难以把水送到地面上去供人饮用。于是井的作用得不到发挥，只好退而求其次，盛水的地方成了抓鱼的所在。由于水井陷于瘫痪状态，因而汲水的器具也破损不堪用不成了。
占得此爻者，处于怀才不遇的境地，虽然很有才能，但是没有被领导发现，把你当作普通的员工一样任用。还有可能，你根本找不到工作，没有人雇用你，这个时候，你只得退而求其次，就像是井水不是被提上来供给万物，而只是成了养鱼池一样。你不妨从小事做起，把自己的大材小用一下，然后再一步一步地往上走，这样总比闲置要好。
九二：井谷射鲋，瓮敝漏。象曰：井谷射鲋，无与也。
经文意思是：投射井中的小鱼，结果水雄被碰破而漏水。
象辞意思是：用水罐投射井中的小鱼，不会有收获。

九二：井谷射鲋，瓮敝漏。
《象传》曰：井谷射鲋，无与也。
“井谷”者，泉穴也。《汉书·沟洫志》，“井下相通行水为井渠”，井固有旁穿孔穴，二动体《艮》，《艮》为穴也。“鲋”，鱼之小者，《子夏传》谓虾蟆。《井》五月之卦，故有虾蟆；《尔雅翼》，“鲋，鰿也”，今作鲫。二体《巽》，《巽》为风，风主虫，虾蟆与鱼，要皆不离夫介鳞虫类。“射鲋”者，古有射鱼，《淮南子·时则训》，“季冬之月，命渔师始渔，天子亲往射鱼”；《史记》：“秦始皇至芝罘射，得巨鱼。”井谷无巨鱼，所射者鲋耳。“瓮”，盛水之器，与瓶相类，二至四互《兑》，象《兑》口，《巽》在下，象底穿，故曰“瓮敝漏”，即《彖》所谓“羸其瓶”也。盖《井》之为水，以上汲为功，而谷水下注，如敝瓮之无底者，复何与于井养之功哉！而徒以射鲋为能，故君子所不取也。
【占】　问时运：所得者小，所失者大矣。
○　问战征：误中敌计，军入幽谷，致破釜缺养而不得出。
○　问功名：弋获虚名，其何能久？
○　问营商：为贪意外之财，致失本分之利。
○　问婚姻：门地卑微，声名残败，不佳。
○　问家宅：此宅有废井，井口残破，水不可食。
○　问疾病：是下漏之症，医治可愈。
○　问失物：物已敝败，得亦无用。
○　问六甲：生男，防此儿有残疾。
【例】　友人某来，请占气运，筮得《井》之《蹇》。
断曰：井曰“井养”，然井不能自养，亦在人取之以为养也；乃不取水而取鲋，取非所取，是失《井》之义也。今足下占气运，得《井》二爻，知足下素好学问，亦如井之有源；病在专尚旁门，不务正学，犹是谷水为井之旁穴，射鲋非井之应得，究何与于井养之义也？“瓮敝漏”者，为言井水下注，如人之流品日下也。爻象实为足下示警，足下当求通晓世情，躬行实践，毋徒盗虚誉也。
【例】　明治三十年，占司法省气运，筮得《井》之《蹇》。
断曰：此卦下三爻为井中之水，上三爻为汲水以供用也，故下三爻不吉，上三爻皆吉。我国近来许外国人杂居，一仿欧美各邦规则，定为法律，在我国人居住欧美各邦者，亦受欧美之保护，故我国亦保护彼国旅人，如出一辙也。今占得二爻，其立法恐有徒贪小利，转致失其大体，谓之“井谷射鲋，瓮敝漏”。司外务之任者，所宜注意焉。

Line-2
Legge: The second line, dynamic, shows a well from which by a hole the water escapes and flows away to the shrimps and such small creatures among the grass, or one the water of which leaks away from a broken bucket.
Wilhelm/Baynes: At the well-hole one shoots fishes. The jug is broken and leaks.
Blofeld: Perch dart from the water in the well hole; the pitcher is worn out and leaks. [We are doubly unfortunate in that natural conditions (signified by fish in the water) and our own ineptitude or misfortune combine to ensure our failure.]
Liu: The well is like a valley (it is collapsed). The fish can be seen. The jug is old and it leaks. [One should be cautious now to avoid disaster.]
Ritsema/Karcher: The Well: a gully, shooting bass. The jug cracked, leaking. [Bass,
FU: freshwater fish, said to go in pairs and be faithful.]
Shaughnessy: If the well is murky shoot the smelt; it is only the worn-out fish-trap.
Cleary (1): The depths of the well water a frog. The jar leaks. [While in the middle of selfdevelopment, if one wants to develop others before one’s own development is sufficient, one will be of no benefit to others, and will harm oneself first.]
Cleary (2): The depths of the well a minnow. The jar is broken and leaks. [This second yang is intellectual Buddhahood, where one has been influenced somewhat by learning but has not yet become a vessel of truth.]
Wu: The well is nearly dried up, with little water left for small fish. If one tries to draw water from it, the bucket will be damaged. [Apparently the water table has changed, which prevents water from flowing into the well. Trying to draw water from it not only is unsuccessful, but also will damage the bucket. The little water may be enough for small fish, but it is not enough for people.]
COMMENTARY
Confucius/Legge: He has none cooperating with him above. Wilhelm/Baynes: He has no one to do it with him. Blofeld: This is indicated by the failure of this line to win response from the other lines. Ritsema/Karcher: Without associating indeed. Cleary (2): It has no partner. Wu: It has nothing to offer.
Legge: Line two is dynamic, and might very well symbolize an active spring which feeds the well, and through it, the ground and its cultivators. But it is in an inappropriate place, and has no proper correlate. Its cool waters cannot be brought to the top.

Wilhelm/Baynes: The water itself is clear, but it is not being used. Thus the well is a place where only fish will stay, and whoever comes to it, comes only to catch fish. But the jug is broken, so that the fish cannot be kept in it. This describes the situation of a person who possesses good qualities but neglects them. No one bothers about him. As a result he deteriorates in mind. He associates with inferior men and can no longer accomplish anything worthwhile.
NOTES AND PARAPHRASES
Siu: As in the case of able statesmen who refuse to serve as ministers of the government, the man possesses precious qualities but neglects them. His talents are dissipated in miscellaneous directions.
Wing: Because you may not be using your abilities and talents in a worthwhile way, you may go unnoticed in the world. When you are not sought out and challenged by your contemporaries, your talents will dissipate. When it becomes most important, you cannot fulfill your function.
Anthony: Doubt that we can achieve our goal through following the path causes good nourishment to be useless.
Editor: This line reiterates the ideas presented in the Judgment: "If the drawing has nearly been accomplished, but before the rope has quite reached the water, the bucket is broken, this is evil." Psychologically, the image can suggest an insight or idea which is lost because it is not comprehended. In the training analysis the doctor must learn to know his own psyche and to take it seriously. If he cannot do that, the patient will not learn either. He will lose a portion of his psyche, just as the doctor has lost that portion of his psyche which he has not learned to understand.
Jung -- Memories, Dreams, Reflections
A. For some reason you are unable to retain something or make a connection.
B. Wasted energy, lost power.
C. An asset now in decline.

周易第四十八卦九三爻详解详解
九三爻辞
九三。井渫不食，为我心恻。可用汲，王明，并受其福。
象曰：井渫不食，行恻也。求王明，受福也。
白话文解释
九三：君上看见井水污浊不能食用，为我们感刭伤心。淘洗干净，就可汲饮。君上英明，众人都获得他们的好处。
《象辞》说：井水污浊不能食用，这是触景生情的感叹。盼求君王英明，是企望获得好处。

北宋易学家邵雍解
平：得此爻者，安分守己为吉，不良者或有灾。做官的难逢明主，需另觅良机。

台湾国学大儒傅佩荣解
时运：有才无命，须待两年。
财运：贩运不当，无利可图。
家宅：洗井可饮；二年可成。
身体：心神不安，井泉可愈。

九三变卦

  九三爻动变得周易第29卦：坎为水。这个卦是同卦（下坎上坎）相叠。坎为水、为险，两坎相重，险上加险，险阻重重。一阳陷二阴。所幸阴虚阳实，诚信可豁然贯通。虽险难重重，却方能显人性光彩。

九三爻的哲学含义

井卦第三爻，爻辞：九三：井渫不食，为我心恻；可用汲，王明并受其福。
渫：指的是除污，疏通。恻：指悲伤，同情，不忍心。
本爻辞的意思是：井中已经除污，但仍然没有人来取水饮用，使人心生中悲伤。可以来汲水使用，君王贤明是大家共同的福气。
从卦象上看，九三属阳爻居刚位，得正失中，位于下卦的上端，表明其有积极向上的动向，但是九三与九五阳刚相敌，没有得到其重用。九三又与上六正应，上六对九三怀才不遇的境地感到惋惜。
《象》中这样分析本爻：“井渫不食”，行恻也；求“王明”，受福也。这里指出：“井中已除污泥，但仍然没有人来取水饮用”，表明尽管积极上进，一心想有所作为来造福于民，但是一片好心无人领受，满怀热情的善行只落了个令人悲叹的结局；希望“君王贤明”，直接从井水说到人事，盼望圣明的君主出现，思贤若渴，像汲水一样选拔吸收重用人才，求贤若渴，这样大家都可以享受到由此带来的恩惠。
占得此爻者，求职屡受打击，尽管各方面都做好了准备，但是就得不到重用。这时不要气馁，还需要等待时机。
九三：井渫不食，为我心恻，可用汲，王明，并受其福。
象曰：井渫不食，行恻也。求王明，受福也。

九三：井渫不食，为我心恻。可用汲，王明，并受其福。
《象传》曰：井渫不食，行恻也。求王明，受福也。
“渫”，治也，谓治井而不停污也。初则“泥”，二则“漏”，三居《巽》之终，《巽》有洁齐之义，故为“井渫”。渫则泥去，漏塞，清洁可食。其有不食者，非井之咎也，犹人澡身浴德，惠泽足以养人，当局者莫之知，旁观者知之矣。“我”，则旁观自谓也，谓如此清泉，而竟弃之如遗，我则为之心侧矣。井既浚治，则可汲而用者，莫如此井也，此而不用，不明甚矣，安得明王出而用之也？是众人祈祷而求其用者也。“王”指五，三至五互《离》，故为明王。阳为福，喻王者登用贤才，则德泽单敷，遐迩受福，贤者之福，即明君之福，亦天下之福也。“并受其福”，是一井之利，遍及万家也。
（附言）《井》为《震》宫五世之卦，凡问疾厄，得下卦多不治。下卦变则瓶体破，不能汲水，即《彖》辞所谓“羸其瓶，凶”。补治其破，犹病者得医而治也，凶尚可救。其象如此，余二十年来，屡占屡验，无一或爽。
【占】　问时运：怀才不用，命为之也。
○　问战征：兵器既修，士卒可用，惜无主将，以致士气颓丧，为可惜也。
○　问营商：明见货物辐辏，可以获利，不知贩运，徒诿无用耳。
○　问功名：有才无命，为世所弃；两年后至五爻，可望登用。
○　问婚姻：目下不成，至五爻必得成就，须在二年后也。
○　问家宅：此宅必有旧井久湮，宜渫治之。得食此水，一家获福，若不渫不食，大为可惜。
○　问疾病：必是心神不安之症，宜饮症泉可愈。
○　问六甲：生男。
【例】　明治二十六年一月，祝贺新年，偶谒某贵显，贵显顾余曰：近来有奇妙之《 易》断乎？余曰：《易》象精微，诚心感格，无不奇妙。昨年十月间，与杉浦重刚诸君，会于星冈茶寮，为占众议院议会结局，得《井》三爻。当时政府与众议院，意见不合，势甚决裂，后上乞天裁，始得平允。是所谓井井有条者也。
断曰：《井》，一也，而食者众，所谓“往来井井”，有众之象焉。想井之始凿，赖众而成，迨井既成，则众皆得井而养，喻言议之建，赖众而倡，迨议既定，则众皆依议而行也。故在众议院，主张人民生活尚多不足，为之节省官费，整理财政，意在开国家富足之源也。在政府，谓议员不谙政体，不通时事，以致两议不协，譬如汲水者，来至井上，互论井水之清浊，而两下停汲，终归无用，究何济乎？局外者未免为之心忧矣，即所谓“井渫不食，为我心侧”者是也。政府既不允议院，议院欲力逼政府，彼此各执一见，遂至冲突，此势之不能中止也，于是惟有仰求宸断，即爻辞所谓“可用汲，王明，并受其福”是也。幸圣上至仁至明，能两酌其平，政府有可让者让之，议院有可容者容之，于适宜之中，立预算之准，以使上下各得其情，斯天下“并受其福”矣。
贵显闻之，谓余能臆测时事，特假《易》以立说也。余曰：此乃《易》理之先机，能贯彻于事前，余不过就《易》论《易》，而其时事之应验，自不能出于《易》之外也。
【例】　明治二十三年七月，新泻审判所长富田祯次郎氏来访。氏，余旧知也，不相见数年矣，得见之余，互谈契阔，氏曰：我今来访，专为道谢往年《易》断也。乃详述从前求卜，得《井》之三爻。
辞曰：“井渫不食，为我心恻。可用汲，王明，并受其福。”是井水本清洁，无人汲之，井养之功无所施，喻人虽有才德，无人用之，则展布之能无所见，必得明王之赏识，拔而用之，斯不特一人受福，天下“并受其福”也。就爻位而推之，以五爻为任用之日，六爻当大任之时，盖即在三年四年间也，谓当必有应验也。至今日，断词一一灵验，不爽毫厘，心窃喜之，特来致谢。

Line-3
Legge: The third line, dynamic, shows a well which has been cleared out, but is not used. Our hearts are sorry for this, for the water might be drawn out and used. If the king were only intelligent, both he and we might receive the benefit of it.

Wilhelm/Baynes: The well is cleaned, but no one drinks from it. This is my heart's sorrow, for one might draw from it. If the king were clear-minded, good fortune might be enjoyed in common.
Blofeld: The well has been cleaned out; to my heart's sorrow, no one drinks from it, though it could well be used to supply drinking water. [If we fail now, it is not for lack of opportunity but because we do not make use of opportunity.] The King is wise and it is possible for the people to share his good fortune.
Liu: The well has been cleared, but still no one drinks from it. This is sorrowful for me (the well), for others might draw from it. If the king is enlightened, he will use it for the benefit of all.
Ritsema/Karcher: The Well: oozing, not taking-in. Activating my heart aching. Permitting availing-of drawing water: Kingly brightness. Together-with acquiescing-in one's blessing.
Shaughnessy: If the well is seeping do not drink; it makes my heart blocked; it can be used to draw water; the king's brightness together receives its blessing.
Cleary (1): The well is cleared, but not drunk from; this is the concern of one’s heart. It is worth drawing from. When the ruler is enlightened, all receive the blessing. [This line refers to one whose self-development is fulfilled.]
Wu: The well water is clean, but it is not used for drinking. It is a pity. If it were drawn for drinking, as it should be, then we all would benefit from it like people enjoying the reign of a perspicacious king.
COMMENTARY
Confucius/Legge: Even passersby would be sorry that the well isn't used. A prayer is made that the king were intelligent, for then blessing would be received. Wilhelm/
Baynes: This is the sorrow of the active people. They beg that the king may be clearminded, in order to attain good fortune. Blofeld: The first sentence implies activities which call forth pity; the second, that we should accept our good fortune. Ritsema/
Karcher: Moving: aching indeed. Seeking kingly brightness: acquiescing-in blessing indeed. Cleary (2): When the well is cleared but not drunk from, travelers are concerned; they seek enlightenment in the king to receive blessings. [Because it subdues the basic afflictions of the mind, the well is cleared, but because it does not yet realize essence, it is not drunk from. Here one should seek the aid of the buddhas; then one can help oneself and help others.] Wu: The people pray that the king may be perspicacious, such that they may all benefit from his reign.
Legge: Line three is dynamic and in its proper place -- it represents an able minister or officer.

NOTES AND PARAPHRASES
Siu: The man has competence which is being overlooked and unused. Were the chief executive clear-sighted, such a man would have been employed for the benefit of all. Those who know his abilities are deeply saddened to see them go to waste.
Wing: You may be overlooking an opportunity that has come your way or you, and your talents, may be overlooked by others. This is very unfortunate. If somehow this could be recognized, you and everyone around you would benefit.
Anthony: In spite of understanding things correctly, we cling to traditional defenses. The king, our inner self, is not clear-minded enough to trust and draw upon rich inner resources: to ask for help, to trust the unknown, to persevere in allowing ourself to be led docilely and receptively. Our path is trustworthy.
Editor: Legge is unusually terse here. Since this is the only line in the lower trigram that is correctly positioned above its two incorrect companions, it suggests an asset which is ignored to the disadvantage of potential users. Perhaps an insight or connection within the psyche is going unrecognized by conscious awareness. The Well is very hierarchal in the progression of its lines, and it is instructive to compare it with hexagram number fifty, The Sacrificial Vessel, the third line of which has a similar meaning to this one. Here we confront a puzzling space-time transcendent dimension of a quasiabsolute knowledge from within, which is not, however, directly accessible to the rational ego. In dreams the unconscious dimension operates as if it encompassed unknown events outside of space and time (and to the dreamer often enough unknowable) and also subjective problems which lie ahead in the dreamer's development.
E.C. Whitmont -- The Symbolic Quest
A. An asset is ignored -- to the stress of those who might benefit from it.
B. Unused power is wasted power.
C. You don’t see an advantage available to you.

周易第四十八卦九四爻详解详解
六四爻辞
六四。井甃，无咎。
象曰：井甃无咎，修井也。
白话文解释
六四：用砖石垒筑井壁，进行顺利。
《象辞》说：用砖石垒筑井壁，进行顺利，这是讲修井之事。

北宋易学家邵雍解
平：得此爻者，宜安分守己，或有迁居之喜。做官清廉者，修身立命，可望上进。

台湾国学大儒傅佩荣解
时运：修身立名，可望上达。
财运：整理旧业，应有利润。
家宅：修整为宜；尚须待时。
身体：运动健身。

六四变卦
  六四爻动变得周易第28卦：泽风大过。这个卦是异卦（下巽上兑）相叠。兑为泽、为悦，巽为木、为顺，泽水淹舟，遂成大错。阴阳爻相反，阳大阴小，行动非常，有过度形象，内刚外柔。

九四爻的哲学含义

井卦第四爻，爻辞：六四：井瓷，无咎。爻辞释义
瓷：指用砖砌的井壁。
本爻辞的意思是：用砖石垒砌加固井壁，就不会出差错了。
从卦象上看，六四以阴爻居柔位，得位。并且已经进上卦，具备致通的条件。六四上承九五，下乘九三。虽才质柔弱不能广济万物，却有荫庇井养之功，因此可至无咎。
《象》中这样解释本爻：“井瓷无咎”，修井也。这里指出：“用砖石垒砌加固井壁，就不会出差错了”，表明六四爻以阴柔之象处在井卦居中部位，正好相当于井壁的关键部位，不可有丝毫闪失。因此应当及时修缮使其坚固，才能免
除灾祸。

六四：井甃，无咎。
《象传》曰：井甃无咎，修井也。
“甃”者，以砖垒井，防井之败坏者也。此卦三阳为泉，三阴为井，初六最下，曰“泥”，上六最上，曰“收”，四居其间，不失其正，故曰“甃”。凡井之坏，坏于污浊不修，而井遂至于无用，四能甃之，故得“无咎”。有四之甃乃得有五之“寒泉”，是助五以养人，皆赖四之甃也。甃井之功，不可为不大矣。
【占】　问时运：正当运途改变之时，宜自修饬，不特无咎，可望上进。
○　问营商：宜整理旧业，自可获利。
○　问功名：修身立名，二三年后，可大得志。
○　问战征：诗云“修我矛戟，与子偕作”，在此时也。
○　问婚姻：尚须待时。
○　问家宅：此宅宜改修为吉。
○　问六甲：有弄瓦之象，生女。
【例】　横滨港町接近居留地，有鱼鸟菜兽市场，此市场，依各国开港条约所设，其业最为繁盛。一日有友来，曰：近来横滨市场上，商人大起争论，遂至休业，有人欲出而调停，未得处理之方，特请一占。筮得《井》之《大过》。
断曰：就市中商业而论，彼此俱有关系，譬如汲井之用繘瓶也。有井而无繘瓶，则井水将何从而汲？有繘瓶而无井，则繘瓶亦终归无用。同在此市场贸 易，知益则俱益，害则俱害，两相斗必致两败也。今占得三爻，曰“井甃，无咎”，“甃”者，治也，因井之败坏而重修之也。今两家商业，因此一争，未免败坏，出而修之者，是在四也。盖四即为居中调停之人，得四调停，而后五之“寒泉”，可以复食。四与五相隔一爻，一爻当一月，则来月必可和解，重复旧业矣。
【例】　占清法二国争据安南事由。本年三四月启衅，至今未得和战的讯，诸新闻纸所揭，皆由街谈巷说，未足信凭，余因先筮清国，得《井》之《大过》。
断曰：卦德为井养不穷，谓其井之大，而得其养者众矣。以喻清国之大，物产丰饶，他邦皆愿与贸易，受其润泽。故已汲者去，未汲者来，其贸易之品物无尽，犹井水取之不竭也。但清国航海之术未精，不能由己自输其物产，譬如井水不能自出，必待人汲之，而后能泽物。故今为安南事件，虽欲与法开战，而终归不战者，亦如井水之不能自动，可知清国必不起战也。万一清国决计开战，则于各国贸易，大有障碍，凡局外中立之国，必为之出而调停，曲意保护，犹是以砖垒井，不使污浊之得入也。“井甃，无咎”，此之谓也。自《井》四至《革》四爻，为七年，今后七年，清国必有改革之变。谚曰“唇亡齿寒”，我国亦宜严整预备也。

Line-4
Legge: The fourth line, magnetic, shows a well, the lining of which is well laid. There will be no error.
Wilhelm/Baynes: The well is being lined. No blame.
Blofeld: The well is being tiled -- no error!
Liu: The well is being rebuilt. No blame.

Ritsema/Karcher: The Well: lining, without fault.
Shaughnessy: The well is walled; there is no trouble.
Cleary (1): The well is tiled, without fault.
Cleary (2): When the well is tiled, there is no fault.
Wu: There is no error in repairing the well.
COMMENTARY
Confucius/Legge: The well has been put in good repair. Wilhelm/Baynes: The well is being put in working order. Blofeld: For it is under repair. [We are likely to suffer a necessary delay, but the situation is hopeful.] Ritsema/Karcher: Adjusting the well indeed. Cleary (2): This means fixing the well. Wu: Because it is functioning.
Legge: Line four is magnetic, but in its proper place. She is neither to be condemned nor praised. She takes care of herself, but does nothing for others. The cultivation of one's self, which is represented here, is fundamental to the government of others.
Wilhelm/Baynes: …In life also there are times when a man must put himself in order. During such a time he can do nothing for others, but his work is nonetheless valuable, because by enhancing his powers and abilities through inner development, he can accomplish all the more later on.
NOTES AND PARAPHRASES
Siu: The man begins to organize his life and develop his capacities. He is too occupied in this task to help others at the moment. For this he deserves no blame, since he will be able to contribute more later on.
Wing: The time has come to pull back and reorganize your life or re-evaluate your goals. This means that you will not be taking an active part in the affairs of others. By putting your life in order, however, you will be able to contribute more fully later on.
Editor: Wilhelm, Blofeld and Liu all translate this line in terms of an incomplete process: the well is undergoing reconstruction. It isn't "well laid" it is "being well laid." That is, the well is undergoing repairs now and cannot be used until the repairs are completed. Psychologically, an inner transformation is taking place. While the hidden life forces are performing their mysterious work of transformation, the rational and willed attitude of the conscious ego can only interfere. It can neither assist nor guide. The libido is withdrawn from it, and it is left high and dry. When this happens one can do nothing but await the re-

emergence of the psychic energy, alert to profit by the creative work in which it has been taking part.
M.E. Harding -- Psychic Energy
A. While inner forces are being transformed they are unavailable for conscious use.
B. The image suggests the idea of "putting one's house in order." Something is being transformed.

周易第四十八卦九五爻详解详解
九五爻辞
九五。井冽，寒泉食。
象曰：寒泉之食，中正也。
白话文解释
九五：水洁泉寒，清凉可口，可以食用。
《象辞》说：九五爻辞讲水洁泉寒，清凉可口，因为九五之爻居上卦中位，象征人得中正之道。

北宋易学家邵雍解
吉：得此爻者，营谋遂意。做官的品行端正，会得到上司的赞赏。

台湾国学大儒傅佩荣解
时运：品行中正，可望进用。
财运：财源长远，可以获利。
家宅：谦让有礼；同甘共苦。
身体：外寒内热，寒剂可解。

九五变卦

  九五爻动变得周易第46卦：地风升。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”。

九五爻的哲学含义

井卦第五爻，爻辞：九五：井洌，寒泉食。爻辞释义
洌：指清澈明净。寒：指凉爽。
本爻辞的意思是：井水清澈明净，就像甘甜凉爽的泉水一样，可供饮用。
从卦象上看，九五以阳爻居君位，持中守正。是有德有才的大有作为的领导。国君为民谋福，有如甘泉供人食用。
《象》中这样评价此爻：“寒泉之食”，中正也。这里指出：：“像甘甜凉爽的泉水一样可供天下人饮用”，这是因为九五爻处在最尊贵的地位，位置适中而且十分妥当。象征行为不偏不倚，内心纯正无私。因而能够集中体现水井滋润万物，造福大众的美德。
占得此爻者，在事业上是一个好的发展时机，你可以从事自己喜欢的工作。若是领导，可以任用一些德才兼备的人，让其辅助自己做事，对成功更为有利。
九五：井冽，寒泉食。
象曰：寒泉之食，中正也。
经文意思是：井水清澈，清凉的泉水众人饮用。
象辞意思是：清凉的泉水众人饮用，是因为九五居中而得位。

九五：井冽，寒泉食。
《象传》曰：寒束之食，中正也。
“冽”，水清也，井水在上，故冽。五为《坎》之主，位居中正，《坎》为寒泉，辰在子，子水也，属北方，故寒。按水之性，冬则温，夏则寒，是阴中纳阳，阳中纳阴，其性然也；《井》为五月之卦，是以冽而且寒。孟子曰，“夏日饮水，冬日饮汤”，当此仲夏，汲此寒泉而食之，为得其时焉。盖《井》自三“渫”之，四“甃”之，则“泥”去“漏”塞，而五之“寒泉”乃出，复之者众，斯受福者亦众矣。王者德润生民，遍及万方，亦如是耳。《井》旁通为《噬嗑》，“《噬嗑》，食也”，故曰“井冽，寒泉食”。
【占】　问时运：家道必寒，幸运得其时，可望进用。
○　问营商：井出寒泉，喻言财源之长也，可望获利。
○　问功名：品行中正，可享鼎养之荣。
○　问家宅：有廉泉让水之风。
○　问婚姻：家风清白，同甘共苦，夫妇之正也。
○　问疾病：是外寒内热之症，宜服寒凉之剂。
○　问六甲：生女。
【例】　明治二十二年，占山县伯气运，筮得《井》之《升》。
断曰：井者所以养人，然不汲之，则井泉虽冽，亦无所用其养，喻贤者泽足惠民，然不举之，则贤才在下，亦无以施其惠。今占山县伯气运，得《井》之五爻，知伯才德渊深，志操清洁，寒素起家，超升显要，其惠泽之敷，一如“王明”“用汲”，“并受其福”于无穷也。爻曰：“井甃”，喻言伯之气体清明也；曰“寒泉食”，喻言下民食伯之德者，恍若一酌寒泉，顿觉胞膈凉爽也。伯之恩惠无穷，伯之荣显，亦未有艾也。
此年山县伯果任内阁总理。此占辞，当时上申三条公与伊藤伯。

Line-5
Legge: The fifth line, dynamic, shows a clear, limpid well, the waters from whose cold spring are freely drunk.
Wilhelm/Baynes: In the well there is a clear, cold spring from which one can drink.
Blofeld: The well is cool; its water tastes like water from an icy spring. [All goes well with us.]
Liu: The water of the well is clear and cool. People drink from it. [People will succeed in their undertakings and profit from them.]
Ritsema/Karcher: The Well: limpid, cold spring water taken-in.
Shaughnessy: If the well is crisscrossed with cold springs, drink.
Cleary (1): The well is pure, the cold spring is used for drinking.
Cleary (2): The cold spring in the well is drunk from.
Wu: The well water is fresh and clean. It is like drinking from a cool spring.
COMMENTARY
Confucius/Legge: This is indicated by the central and correct position of the line.
Wilhelm/Baynes: Drinking from the clear, cold spring depends on its central and correct position. Blofeld: This is indicated by the suitable position of the line, which is central to the upper trigram. Ritsema/Karcher: Centering correcting indeed. Cleary (2): Balance and correctness. Wu: Central and correct.
Legge: Line five is dynamic and in his correct place -- the seat of the ruler. As a well full of clear water is accessible to its users, so should a ruler be to his subjects.
Wilhelm/Baynes: A well that is fed by a spring of living water is a good well. A man who has virtues like a well of this sort is to be a leader and savior of men, for he has the water of life. Nevertheless, the character for “good fortune” is left out here. The all-important thing

about a well is that its water be drawn. The best water is only a potentiality for refreshment as long as it is not brought up. So too with leaders of mankind: it is allimportant that one should drink from the spring of their words and translate them into life.
NOTES AND PARAPHRASES
Siu: The natural-born leader performs wide and useful services for the people.
Wing: You possess all the potential possible for insight and wisdom. This gift is the mark of an unparalleled leader. Such abilities and insights, however, must be applied to your daily life in order to continue growing and developing.
Anthony: It is not enough to have the water of the well; to be of use we must drink it. If we have doubts about our path, it cannot work for us. We can only make knowledge ours by putting it to experience, and accepting the hazard of depending on it.
Editor: When our conscious attitude is open to inner truth, that truth is reflected in the world. The image suggests that an outer attitude reflects an inner reality. See line six for the subtle difference between the two images. For when the surface of those waters is disturbed by no slightest ripple of thought, Then shall the glory of my Self, Which is thy true Self, Be mirrored unto thee.
P.F. Case -- The Book of Tokens
A. Integrated energy is at the surface of awareness.
B. You have what you need to succeed.

周易第四十八卦上九爻详解详解
上六爻辞
上六。井收勿幕，有孚元吉。
象曰：元吉在上，大成也。
白话文解释
上六：陷阱下宽上窄，十分隐蔽，甚至可以不加伪装。果然捕获了野兽，大吉大利。
《象辞》说：上六爻辞讲大吉大利，因为上六之爻处一卦之首位，说明其人爵位高登，大有成就。

北宋易学家邵雍解
吉：得此爻者，谋事顺利，财用充足。做官的功高德厚，能得升迁。

台湾国学大儒傅佩荣解
时运：功德在世，大受推崇。
财运：利益汇集，可大可久。
家宅：积善旺家；两姓好合。
身体：即日可愈。

上六变卦

  上六爻动变得周易第57卦：巽为风。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。

上九爻的哲学含义

 井卦第六爻，爻辞：上六：井收，勿幕；有孚，元吉。爻辞释义
收：指收取。幕：指覆盖。孚：指诚信。
从卦象上看，上六阴爻居柔位，阴爻是“一”，代表着井口不掩之象，没有盖上盖子。上六得位，又与九五亲比，帮助九五纳才，而且待之以诚，明君与贤士志同道合，相互亲比，自然“元吉”。
《象》中这样解释本爻：“元吉”在上，大成也。这里指出：“吉祥”的情况出现在井卦最上面的位置，是因为上下照应，同心协力可将水提出井口。而且在这以后并不把井口盖严，继续怀着诚心为人们不断提供饮水的方便，功德无量，必然会有大吉大利到来。
占得此爻者，意味着你长期从事的事情已经到了收获的时候，不要放弃，更不要半途而废，更大的成就在等着你。记住，“不要把井盖上盖子”，要让别人分享你的成就。
上六：井收勿幕，有孚无吉。
象曰：元吉在上，大成也。
经文意思是：井口建成后，不加盖，有诚信大吉祥。
象辞意思是：大吉祥于上位，是大功告成的意思。

上六：井收勿幕，有孚元吉。
《象传》曰：元吉在上，大成也。
“收”，谓辘轳收缩。“幕”井盖也，“勿幕”者，即《彖》所云“往来井井”，汲者众多，无昼无夜，取之不竭：在井固不擅其有，不私其利，任人汲灌，故“勿幕”也。上居《坎》之极，偶画两开，有“勿幕”之象。“孚”，指五，五为“王明”，能用汲者也。“元吉”，元，大也，谓井之利大，故吉亦大。“在上”者，谓上在井口，养人之功，从此而出。“大成”者，谓井养之道，至此而大成矣，凡爻辞阴柔在上，多不吉，在上“元吉”，惟《井》一卦而已。
【占】　问时运：功德在世，信用在人，“大成，“元吉”，运之极盛者也。
○　问功名：有大用大受之象，非一官一邑之微也。
○　问营商：商务会集，利益浩繁，可久可大，无往不吉。
○　问婚姻：上应在三，三曰“并受其福”，知两姓皆吉。
○　问战征：凡军将发则撤幕，“勿幕”，即撤幕前进也。一战功成，故曰“大成”。吉。
○　问疾病：幕亦作暮，言旦夕可即愈也，吉。
○　问六甲：生女。
【例】　明治三十年，占贸 易景况，筮得《井》之《巽》。
断曰：此卦下《巽》木，上坎水，即《彖》所云“巽乎水而上水”，是为汲引井水之象。至上爻，则井之功用已成，“勿幕”者，王弼所谓“不擅其有，不私其利”也。今外商与我商从事贸易，我国不自输出，待外商舶运而往，犹井水之待人而汲。内三爻井水不食，为货物不能旺销，外三爻则泉美可食，汲取者众。四爻当七八月，五爻当九十月，上爻已在井口，当十一二月，正是百货辐辏，销运兴旺之时，即在生丝一业，大宗输出，为贸易最好景况也。
果于上半年，生丝商况不振，七八月以后，逐步发动，十一二月，时价涨至千弗以上，悉为外商所买，国内机织场，反为之休业焉。

Line-6
Legge: The sixth line, magnetic, shows the water from the well brought to the top, which is not allowed to be covered. This suggests the idea of sincerity. There will be great good fortune.
Wilhelm/Baynes: One draws from the well without hindrance. It is dependable. Supreme good fortune.
Blofeld: The well-rope lies unconcealed -- confidence and supreme good fortune!
Liu: The well is clean, without a cover. There is confidence that water can be drawn. Great good fortune.
Ritsema/Karcher: The Well: collecting, no cover. Possessing conformity, Spring significant.

Shaughnessy: If the well is arrested, do not cover it; there is a return; prime auspiciousness.
Cleary (1): The well is being drawn from; don’t cover it. Great fortune.
Cleary (2): Do not cover the well enclosure. There is nurturance, which is very fortunate.
Wu: The water is being drawn and the well is left uncovered. With confidence in its inexhaustible supply, people will have great fortune.
COMMENTARY
Confucius/Legge: This indicates the grand accomplishment of the idea of the hexagram.
Wilhelm/Baynes: In the top place, this means great perfection. Blofeld: The supreme good fortune presaged here is in the nature of a great achievement. Ritsema/Karcher: Spring significant located-in the above. The great accomplishing indeed. Cleary (2): Great fortune at the top is great fulfillment. Wu: Great accomplishments.
Legge: The sixth line is in its proper place, but magnetic. If the general idea of the figure was different, a bad auspice might be drawn from it. But the water is drawn up and the well is left uncovered so that it may be used by everyone. "Sincerity" suggests that the supply is inexhaustible.
NOTES AND PARAPHRASES
Siu: The man's inexhaustible and dependable inspiration is drawn upon by all with whom he comes in contact.
Wing: You can now share with others good, dependable advice and exceptional fulfillment. There will be supreme good fortune in your life.
Editor: The difference in meaning between lines five and six is a maddeningly subtle one. While five suggests that our conscious attitude reflects an inner state, line six suggests that
inner and outer have become one -- the difference is between the reflection of an object and the object itself. Compare lines five and six in hexagram number twenty, Contemplation, for a similar subtlety of difference. In general the import is that everything you need to comprehend the matter at hand is available for your use. In so far as every individual has the law of his life inborn in him it is theoretically possible for any man to follow this law and so become a personality, that is, to achieve wholeness.
Jung -- The Development of Personality
A. Truth flows freely.
B. All the data are in -- now it's up to you to take advantage of it.

March 20, 2001, 4/25/06, 2/25/11, 12/13/11