第 4 卦 · 山水蒙

蒙。亨。匪我求童蒙，童蒙求我。初筮告，再三渎，渎则不告。利贞。
蒙卦：通泰。不是我有求于幼稚愚昧的人，而是幼稚愚昧的人有求于我。第一次占筮，神灵告诉了他。轻慢不敬的再三占筮，轻慢不敬的占筮，神灵就不会告诉他。但还是吉利的卜问。

象曰：山下出泉，蒙。君子以果行育德。
《象辞》说：上卦为艮，象征山；下卦为坎，象征泉。山下有泉，泉水喷涌而出，这是蒙卦的卦象。君子观此卦象，取法于一往无前的山泉，从而以果敢坚毅的行动来培养自身的品德。

蒙卦艮上坎下，为离宫四世卦。蒙即蒙昧，主回还往复，疑惑不前，多忧愁过失，乃是凶卦。

北宋易学家邵雍解
智慧未开，蒙昧闭塞；犹豫不决，缺乏果断。
得此卦者，智慧犹如童蒙，不辨是非，迷失方向；若能顺贤师良友之教，启其聪明则亨通。

台湾国学大儒傅佩荣解
时运：蓄积德行，出而用世。
财运：矿山生意，果决则吉。
家宅：君子居吉；婚姻之始。
身体：驱去邪热，可保平安。

这个卦是异卦（下坎上艮）相叠，艮是山的形象，喻止；坎是水的形象，喻险。卦形为山下有险，仍不停止前进，是为蒙昧，故称蒙卦。但因把握时机，行动切合时宜，因此，具有启蒙和通达的卦象。
大象：蒙者，昏而无所见也，故宜「启蒙」。
运势：初时迷惑不知方向，须忍耐待机而动，凡事多听取别人意见，则运可通。
事业：事业开始，混乱无序，危机四伏，以勇敢坚毅的行动可以扭转局面。然而必须接受严格教育，培养这种奋发图强的精神。务必脚踏实地，最忌好高骛远，否则会陷入孤立无援的境地。
经商：务必小心谨慎，不得急功近利，尤其应树立高尚的商业道德，以良好的信誉提高竞争力而取胜。
求名：必须接受良好的基础教育，陶冶情操。且动机纯正，可以达到目的。
婚恋：注意考察对方品德，不可以金钱为诱铒。夫妻需相互宽容、理解。
决策：有时会陷入迷惘困顿的境地，加上胆小、不果断，往往误事。如能接受长辈的教诲，甚至严酷的考验，抛弃疑惧的心理，等待适当时机，必然一帆风顺。

蒙卦是教育启蒙的智慧，艮为山，坎为泉，山下出泉。泉水始流出山，则必将渐汇成江河,正如蒙稚渐启，又山下有险，因为有险停止不前，所以蒙昧不明。事物发展的初期阶段，必然蒙昧，所以教育是当务之急，养学生纯正无邪的品质，是治蒙之道。
蒙卦，这个卦是异卦相叠，下卦为坎，上卦为艮。艮是山的形象，喻止；坎是水的形象，喻险。卦形为山下有险，仍不停止前进，是为蒙昧，故称蒙卦。但因把握时机，行动切合时宜;因此，具有启蒙和通达的卦象。
《蒙》卦是《屯》卦这个始生卦之后的第二卦。《序卦》中说：“物生必蒙，故受之以蒙。蒙者，蒙也，特之稚也。”物之幼稚阶段，有如蒙昧未开的状态，在人则是指童蒙。
《象》中这样解释蒙卦：山下出泉，蒙；君子以果行育德。

04.山水蒙(䷃)-高岛易断
“蒙”字古篆从艹，从冖，从
。艹者草昧，冖者掩覆之形，
者众之本字，众三人，《国语》曰：“三人为众”是也。众民未得义方之训，智识未开，昧而不明，犹为物所掩覆之象，是为童蒙之“蒙”。此卦内坎水而外艮山，山下有水，水气成蒸为雾，昏不见山之义，故名曰《蒙》。
蒙：亨。匪我求童蒙，童蒙求我。初筮告，再三渎，渎则不告。利贞。
▲　甲骨文蒙
“蒙亨”之亨，与《屯》之“元亨”同，非谓即蒙即亨，谓蒙昧者能以先觉为师，以启其聪明，斯蒙者亨矣，故谓之亨。“我”指师言，“童蒙”指子弟言，外卦《艮》少男，故有童蒙之象。童蒙而求聪明，莫善于求师，其得师也，宜以至诚请益。《礼》曰，往教者，非礼也，是师无往教之礼，故谓之“非我求童蒙，童蒙求我”。盖弟子之求师，与揲筮求神者同，故谓之“初筮告”。初则其发心也，诚一而不杂，迎其机以告之，其道亨也。若至“再三渎”，则私意起矣，杂而不纯，故不告，即《少仪》所谓“毋渎神”之渎。“不告”，即《诗·小旻》所云“我龟既厌，不我告犹”之义。《说卦传》曰，《艮》为手，自二爻至四爻，互卦有《震》，《震》为草，即以手揲蓍，“初筮”者，其象取此。且六五有颐口之互象，以虚中之孚而问也。“告”者以九二坎之舌，与震之声应之也。“再三”者，三爻四爻为颐口之象，连渎不已，亨贞之道胥失矣。拒以不告，教者之道正，而求者亦不敢不正，故曰“利贞”。
《彖传》曰：山下有险，险而止，蒙。蒙亨，以亨行时中也。匪我求童蒙，童蒙求我，志应也。初筮告，以刚中也。再三渎，渎则不告，渎蒙也。蒙以养正，圣功也。
《屯》之后次以《蒙》，谓山川之位既定，万物繁茂，然犹是蒙昧初启。卦象艮山之下，有坎水之险，水自山上而下，流而为坎。其初为雨为水，不知所自来也。《艮》止也，故“险而止，蒙”；《坎》通也，故“蒙亨，以亨行”。《艮》止则阴气闭结，故暗；《坎》通则阳光透发，故明，有由蒙生明之象。此卦自三爻至五爻而为《 坤》， 坤为地；自二爻至四爻而为《震》，《震》为崔苇，山下之地生崔苇蒙茸，是《蒙》之象也。
以此卦拟人事，有蒙昧无知之象。人幼而智识未发，谓之“童蒙”；不学而不知道义，谓之“困蒙”。六五“童蒙”柔中，天姿本美，幼而无知，功宜养。六四“困蒙”重柔，气禀本昏，而又不知自勉，利宜发，故谓之“山下有险，险而止，蒙”也。九二以刚中而应六五，六五为主，九二发其蒙。以阳爻为师，阴爻为弟子，故师得二爻之阳，以应弟子之求，谓之“非我求童蒙，童蒙求我，志应也”。弟子得五爻之阴，以求师之教，当致其精以叩之，谓之“初筮告”，若再三请益，渎慢不敬，则不告也。《易》之理如此，盖师教通于神道，凡人于未来之事，不得不问之于神，神之教之，所谓“受命如响”也。故告蒙亦曰“初筮”，言神之与人，犹师之与弟，应以诚求，不应以慢渎，谓之“再三渎，渎则不告，渎蒙也”。是以“困蒙”者，圣人所欲启发，“童蒙”者，圣人所欲养正也。养正之道，非由外加，亦即葆其固有之天真而已。凡人之受生于天也，耳自聪，目自明，父子自有恩，君臣自行义，莫不自具也。人能不失赤子之心，则亲亲长长而天下治平。且“童蒙”者人生之初也，“童蒙”而无所养，他日欲望其圣，不可得也，谓之“蒙以之正，圣功”也。
以此卦拟国家，上卦之政府，有山之性，傲然而在高位，固守而不动，乏奋进之精神，怠于政事，而不眷顾下民，惟以刚重镇压之；下卦之人民，有水之性，犹水之就下，陷于困难之中，苦其生活，忘教育之道，不知国家为何物。故《屯》《蒙》二卦，皆为洪荒之世，人民逸居而无教，争夺以谋生，弱肉强食，知己而不知有人。夫天下之人，当其智识未开，而导之于善，则其教 易行，及其嗜欲既炽，天良已汩，则其教难行。政府当此时，宜开导斯民，使之就产业，待其衣食之丰足，而后可教以礼义。得此卦知政府之施政，未得其宜，国家之教育，亦误其方，人心激昂，不保无冒昧之举动也。政府既导之以德，齐之以礼，而下犹不从，不得不出之以政刑，击而除之，亦势所不免也，是以上爻有“击蒙”之象焉。
蒙之时，君子小人，皆不得其位，是非颠倒，邪正混乱，六四一爻，独得其正，亦不容于世，君子为小人所排挤，而不得于世，是国家之蒙也。蒙之世，六五之君，阴柔而顺良，异日听明大启，必将为圣明之君。以尚在幼稚，其德不普于天下，幸有九二之大贤，与之相应，是朝廷之师傅，而负发蒙之重任者也。此爻非以臣求君，而君求臣也，犹太甲之于伊尹，成王之于周公，谓之“非我求童蒙，童蒙求我”也。且以此治国家之蒙，包容蒙昧之民，诱掖扶导之，可以全教育之功，若犹有不奉教益，懒惰放恣，不知俊改，初六所谓“利用刑人”者，戒之深矣。
通观此卦，初六与上九，治蒙之始终也。九二当启发众蒙之任，六五“童蒙”之主，六三则女子之蒙也，六四“困蒙”之下愚者也。故初六蒙昧之民，而不知受教，不勤民业，以致陷于困难，处之刑辟，以惩其非，是以曰“发蒙，利用刑人”。九二为师，具顺良宏涵之德，善容众蒙，训导得直，得继祖先之志，使之守其业，故曰“包蒙吉”，“子克家”。六三，其性奸邪，不从教导，故曰“勿用娶女”。六四有顽固强慢之性。不听师教，自陷困苦，故曰“困蒙，吝”。六五犹是赤子，天性纯正，但智识未开，童稚而居君位，克顺九二师傅之教，遂成达识，此圣人之蒙，所谓聪明睿智，而守之以愚者也，故曰“童蒙，吉”。上九师教不得其正，不以德化，而以刑驱，是为寇也，故曰“击蒙，不利为寇，利御寇”也。
《 易》中六爻之义，初爻对上爻，三爻对四爻，其义自易明也。例如此卦初爻用刑，上爻用兵以击之；二爻“包蒙”以应五爻，五爻“童蒙”以从二爻；三爻见二爻而失身，四爻远二爻而失利。诸卦之例，大凡如此。
《大象》曰：山下出泉，蒙。君子以果行育德。
《坎》为水，今不言水而言泉，《易》之例，以水概取险难之义，故避之，取象于泉之始出也。泉之始出于山下，涓涓清澈，不染尘汙，犹童稚之性，自具天良，得勃然发育之势，故取其义，而名之曰“蒙”也。得于心曰德，见于事曰行，山有生育之德，泉有流行之状，山之生物无限，水之行地不避险易，注诸于江，朝宗于海。君子法此象以果决其行，养育其德，所谓义所当为，勇往直前，无因循畏缩之弊；理之得于心者，优柔厌饫，无虚骄急迫之患。彼世人之不得实用者，辄云思而不能行，当因此而反省也。此卦自二至四为《震》，《震》为行，良为果；又自二至上为《颐》，《颐》为养，即育也。
【占】　问战征：《象》曰“山下出泉”，是潜伏之水也，有伏兵之象。君子谓军中之将帅也。“果行育德”，果者果敢也，育者蓄养也，谓当蓄其锐势，而果决以进也。
○　问营商：玩《象》辞，想是开凿矿山生意。当果决从事，吉。
○　问功名：是士者素抱德行，伏处深山之象。曰“山下出泉”，终将出而用世也。
○　问家宅：知是宅坐向坎艮。曰“山下”，必近山也；曰“出泉”，必有泉流出其下也。君子居之，其宅必吉。
○　问婚嫁：坎辰在子，上值女，《圣冷符》曰，“须女者主嫁娶”。《艮》下《兑》上为《咸》，二气相感，故曰“取女吉”。“山下出泉，蒙”，是婚姻之始也。
○　问疾病：艮止坎险，病势必热邪渐陷于内，待初爻发蒙，邪气外发，可保无虞。
○　问六甲：生男。

Judgment
Legge: Inexperience means progress and success. 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. Firm correctness brings advantage.
Wilhelm/Baynes: Youthful Folly has success. It is not I who seek the young fool; the young fool seeks me. At the first oracle I inform him. If he asks two or three times, it is importunity. If he importunes, I give him no information. Perseverance furthers.
Blofeld: Immaturity. Good fortune! I am not one to seek out uncultivated youths, but if such a youth seeks me out, I shall at first read and explain the omens. Yet should he ask me many times, just because of his importunity, I shall not explain anything more. The omen indicates a need for proper direction. [This hexagram suggests stubbornness (the upper trigram) issuing from the softness of the womb (the lower trigram). While it sometimes happens that youthful rashness succeeds where sober counsels fail, it is nevertheless the duty of the mature man to cultivate the minds of the young and to respond, within reason, to their requests for guidance. As an omen, this hexagram may be taken to imply a case in which a certain amount of rashness may lead to success, but in which older people are not absolved from the duty of guiding the young. There is also a suggestion that the Book of Change itself, though fully responsive to those who make the right approach, will not brook importunity in the form of trivial questions or of seeking to reverse its judgments by further questioning. Whether the omen may be taken to mean that we should go ahead with some rash scheme or that it is time for us to restrain someone's youthful rashness will depend upon the nature of the enquiry, the people concerned in it and the particular moving lines involved in the response.]
Liu: It is not I who seek him, the youth seeks me. The first time he asks, I answer; but if he asks again and again, it is annoyance: no answer. Benefit for continuance.

Ritsema/Karcher: Enveloping, Growing. In-no-way me seeking youthful Enveloping. Youthful Enveloping seeking me. The initial oracle-consulting notifying. Twice, three-times: obscuring. Obscuring, by-consequence not notifying. Harvesting Trial. [This hexagram describes your situation in terms of concealment and clouded awareness. It emphasizes that actively accepting this concealment in order to nurture growth is the adequate way to handle it...]
Shaughnessy: Folly: Receipt; it is not we who seek youthful folly; youthful folly seeks us. The initial milfoil divination is auspicious, but if two or three times drawn out, being drawn out then it is not auspicious; beneficial to determine.
Cleary(1): In darkness is development. It is not that I seek naïve innocence; naïve innocence seeks me. The first augury informs; the second and third defile. Defilement does not inform. It is beneficial to be correct.
Cleary(2): Darkness. Getting through. It is not that I seek the ignorant; the ignorant seek me. The first pick informs, the second and third muddle. That which is muddled does not inform. Benefit is a matter of correctness.
Wu: Ignorance is pervasive. It is not that I ask the ignorant lad to come for instruction. It is that the ignorant lad comes to request my instruction. As in divination, he will be instructed the first time. If he asks the same question for the second and third times, he is disrespectful. Having been judged disrespectful, he will not be instructed again. It will be advantageous to be persevering.
The Image
Legge: A spring issuing from the mountain -- the image of Inexperience. The superior man, in accordance with this, nourishes his virtue and strives for resoluteness of conduct.
Wilhelm/Baynes: A spring wells up at the foot of the mountain: the image of Youth. Thus the superior man fosters his character by thoroughness in all that he does.
Blofeld: This hexagram symbolizes a watery hole at the foot of a mountain amidst uncultivated growth. The Superior Man by determined good conduct nourishes his virtue. [The second sentence is deduced from the first; both are suggested by the component trigrams.]
Liu: A spring comes out at the foot of the mountain; this symbolizes Youth. The superior man will cultivate his character through decisive action.
Ritsema/Karcher: below Mountain issuing-forth spring-water. Enveloping. A chun tzu uses fruiting movement to nurture actualizing-tao. [Actualize-tao: ... Ability to follow the course traced by the ongoing process of the cosmos ...

Linked with acquire, TE: acquiring that which makes a being become what it is meant to be.]
Cleary (1): Under a mountain a spring is produced, in darkness. A superior person nurtures character with fruitful action.
Cleary (2): Under a mountain emerges a spring, in darkness. Leaders use effective action to nurture inner qualities.
Wu: A spring flows at the foot of a mountain; this is Ignorance. The jun zi resolves to taking steps to cultivate his virtue.
COMMENTARY
Confucius/Legge: Inexperience shows the trigram of the Mountain above that of the Abyss. The perilous impasse suggested by these figures evokes the idea of inexperience. Progress and success are suggested because the action and development of the hexagram conform to the requirements of the time. When inexperience seeks wisdom, will responds to will. The oracle responds to sincerity because it has the qualities of the dynamic line in the central second place, but the oracle does not respond to ignorant importuning. The proper duty of a sage is to nourish the correct nature of the ignorant.
Legge: Difficulty shows us plants struggling within the earth, and Inexperience suggests the small and undeveloped sprouts which then appear upon its surface. This is an image of youthful ignorance, and the object of the hexagram is to show how those in authority should deal with it. The Judgment takes the form of the oracle's response to the questioner. The upper trigram represents a frowning mountain which blocks the progress of the traveler. The lower trigram symbolizes a stream of water in a dangerous canyon, such as might be found at the foot of a mountain. The combination of these symbols suggests the perilous nature of ignorant inexperience. The subject of line two represents the oracle, who demands sincerity from the unenlightened. It is his duty to evoke the innate "correct nature" hidden within the questioner, to bring this quality out and develop it. In regard to the Image, Chu Hsi says that "the water of a spring is sure to move on and gradually advance." This may serve as a symbol of the general process and progress of education.
NOTES AND PARAPHRASES
Judgment: Inexperience portrays the relationship between the ego and the Self as one of student to master. Communication via the oracle demands
seriousness of purpose -- the Self refuses to pander to the ego's illusions.

The Superior Man furthers the Work by developing his will and intent. Wilhelm's title for this hexagram is Youthful Folly, which tends to lend it a negative connotation that is not always strictly applicable. However, he is quick to point out that the title "should be understood to mean the immaturity of youth and its consequent lack of wisdom, rather than mere stupidity." While the title of Inexperience avoids the negative connotation, it must be acknowledged that there is an aura of irritation in this hexagram which illustrates an uncomfortable truth about the relationship between the ego and the Self. The Self is an awesome archetype, and once one has established contact with him, he assumes a distinctly stern personality. The Self will not pander to the ego's illusions, and has no patience with anything but the unvarnished truth. Tact and patience are not among his attributes. Lao Tse describes him very accurately:
The Sage is unkind: He treats the people like sacrificial straw dogs. Which is just the way it is. As a satellite of the Self, the ego-complex was not created just so that it could spend a lifetime indulging its fantasies. The Work must be undertaken, and the Self knows more than you do what remains to be done. Like any excellent teacher, he demands more of us than we think we have in us to give. This phenomenon of the tyrannical and often "unjust" Self has been noted in many times and places. Here is an example from Neo-Platonism: What shall we say in regard to the question: "Why do the divinities that are invoked require the worshipper to be just, although they themselves when entreated consent to perform unjust acts?" In reply to this I am uncertain in respect to what is meant by "performing unjust acts," as the same definition may not appear right both to us and to the gods. We, on the one hand, looking to that which is least significant, consider the things that are present, the momentary life, what it is and how it originates. The beings superior to us, let me say, know for certain the whole life of the soul and all its former lives; and if they bring on a retribution from the supplication of those who invoke them, they do not increase it beyond what is just. On the contrary, they aim at the sins impressed upon the soul in former lifetimes, which men do not perceive, and so imagine that is unjust that they fall into the misfortunes which they suffer.
Iamblichus -- The Egyptian Mysteries A contemporary expression of this idea comes from consciousness researcher, John Lilly, famous for his work with dolphins and isolation tank experiments with psychedelic drugs: Cosmic Love [e.g., the Spiritual Self] is absolutely Ruthless and Highly

Indifferent: it teaches its lessons whether you like/dislike them or not.
John Lilly By definition, "the gods" (archetypes) are not human. Were it possible for them to evolve without human vessels in Spacetime, presumably we humans would not exist. It is these archetypes, in the guise of our complexes and limiting beliefs, that are being altered by the Work. Because the unconscious psyche is a multiverse, it is sometimes very difficult to differentiate just "who" is advising us, and the Self via the oracle, will occasionally test us for our ability to use intuitive common sense.
Which is to say: when the gods (or the "Self") become totally "unreasonable," we can only go along with them to the limit of our human understanding. Slavish obedience to all injunctions from the unconscious is to sell our souls outright to something that we don't understand. The renunciation of "common sense" is the renunciation of our most precious birthright. On the other hand, to "disobey" at will is to put our souls at risk. This is
one of the most painful of all dilemmas -- how far do we go in our obedience to unseen powers? Aspects of this problem have been called The Dark Night of the
Soul -- an inner initiation, a trial by fire to see what we are really made of. There are times in the advanced course of the Work when one receives the strange insight that the Self actually wants us to disobey! This ordeal can only be lived
through -- no one can advise you except your own sense of what is right for you at any given moment. The most useful guideline that I have found is that the precepts of the Work (as found in the Perennial Philosophy) are consistent worldwide, and constitute a reliably moral structure for responsible choice. If the oracle seems to be telling you to do something contrary to your inner sense of right and wrong, contrary to your understanding of the precepts of the Work, then go with this intuition rather than the oracle. The Self, via the oracle, will test you in many ways to make you develop. (The ultimate goal is to become so infallibly intuitive that oracles become superfluous.) The gods need our intelligent disobedience if they themselves are to evolve. It is in the stress between obedience and conscientious disobedience that growth takes place. In one sense, whatever choice you make, as long as it is conscious and you fully accept the consequences, is the right choice for you at that moment. We learn through our mistakes, and can never fail our lessons if we truly integrate the experience into our unfolding lives. Confucius, one of the greatest teachers who ever lived, obviously took his teaching method from the Judgment of this hexagram:
The Master said: "I won't teach a man who is not anxious to learn, and will not explain to one who is not trying to make things clear to himself. And if I

explain one- fourth and the man doesn't go back and reflect and think out the implications in the remaining three-fourths for himself, I won't bother to teach him again."
And so it is with the oracle (the Self) -- the deeper one gets involved in the Work, the more difficult the lessons become, so that one is always kept in a position of relative Inexperience. There are times, when a simple answer would suffice, that you will receive an ambiguous image, which (if you do three-fourths of the work), will lead you to a profound insight.

初六。发蒙，利用刑人，用说桎梏。以往，吝。
初六：启蒙教育，教育学生开发生产，教师用受刑之人作榜样，给犯人脱去手铐脚镣。往前走有困难。
象曰：利用刑人，以正法也。
《象辞》说：以刑罚惩治罪人是有利的，可以以此来整肃法纪。

北宋易学家邵雍解
凶：得此爻者，多有官诉，亲朋不和，多争斗，终能脱解。做官的为教育之职，或为司法系统之职。

台湾国学大儒傅佩荣解
时运：求荣反辱，收敛自己。
财运：避免兴讼，得理即止。
家宅：谨慎持家；可能罢婚。
身体：恐有外伤。

初六爻动变得周易第41卦：山泽损。这个卦是异卦（下兑上艮）相叠。艮为山；兑为泽。上山下泽，大泽浸蚀山根。损益相间，损中有益，益中有损。二者之间，不可不慎重对待。损下益上，治理国家，过度会损伤国基。应损则损，但必量力、适度。少损而益最佳。

刑人：刑是“型”的古文，就是古代制造陶器用的坯模或铸器用的沙范，“刑”在这里可以理解为规范、强行引正，是一种教育。桎梏：木制刑具。说：同“脱”。
本爻辞的意思是说：启发蒙昧，适宜向人们宣传刑罚规定，以此来规范人们的行为，借此教育人们不去做违法犯罪之事，脱离那些桎梏之苦。如果有人不专心学习这些就前去行事，将来会陷入困难。
从卦象上看，初六这一爻以阴爻居于刚位，失位。而且没有居中，属于失中，做事冒进，不守正道，像不太懂事的孩子一样乱闯乱动。初六上承九二，九二像师长一样，对其严加管束，适时惩戒，使其走上正道。这样长大后就会遵纪守法，摆脱牢狱之灾。否则，若是任其发展，日后会铸成大错而后悔不及。
初六这一爻启示的是教育人的一种方法，可以说是榜样的作用，但是采用的是榜样的对立一面：坏典型的作用，由此来警醒人们。比如为了教育人不要违法，向他们宣讲法律法规，还让他们去看一看违法犯罪之人的下场，对他们说道：“如果你一旦犯法，就会像他们一样，戴上手铐脚镣。”通过这种方式，劝诫人们遵纪守法。

初六：发蒙，利用刑人，用说桎梏，以往吝。
《象传》曰：利用刑人，以正法也。
凡人而不喻道理，不通事情者，皆谓之蒙，“发蒙”者，启发蒙昧，使之明晓也。“刑”者，所以治违教犯法之人。“桎梏”刑具，在足曰桎，在手曰梏。“说”，脱也。初爻阴柔而失中正，居六爻之最下，陷坎险之底，如入幽暗之地，不见明光，是爻之象也。“发蒙”者，非不欲诱掖之，劝勉之，无如教之不从，则不得不以刑罚齐之，一经悔悟，便脱刑具，不敢或猛，亦足见发蒙者之苦心也，故曰“利用刑人，用说桎梏”。古圣人之治民也，教化以导其俗，刑罚以齐其众，圣人虽尚德不尚刑，而亦未尝偏废也。按，艮为手，互卦《震》足，手足交于坎险，有桎梏之象。又《坎》通也，《艮》止也，如能通达，遂即罢止，有脱之象也。若执法过严，下既改过，上复苛责，不特阻其自新之路，或激而成变，故谓之“以往吝”也。盖治民之蒙，不可太宽，亦不可太急，戒之以刑，改则脱之，所谓“恩威并行，宽猛相济”者，发蒙之道，斯得之矣。用刑固非圣人本意，然国家设法，所以齐不齐以致其齐也，若使有罪者皆脱网而去，则法将安用？顾刑法所主，宜大公至正，罚一人而使千万人知畏者是也，故曰“利用刑人，以正法也”。此爻变则为《损》，《损》之初九曰：“已事遄往，无咎。酌损之”。其斟酌适宜之义可见也。
【占】　问战征：爻曰“发蒙”，是为伐暴讨罪之师，如大禹之征有苗，格则罢师而还，故曰“以正法也”。
○　问营商：初居内卦之始，是必初次谋办也。《坎》为难，爻曰“发蒙”，曰“用刑”，知营商必有阻碍，殆将兴讼，得直理直即止，若欲穷究，恐有害也，故曰“往吝”。
○　问功名：欲往求荣，恐反受辱，宜自休止。
○　问嫁娶：初居始位，爻曰“发蒙”，必在少年订婚。既多事变，罢婚可也。
○　问六甲：初爻阴居阴位，生女，又恐生产有难。
【例】　余亲族田中平八氏来，以其弟某放荡，欲使之悔悟，将以某托余家，筮得《蒙》之《损》。
断曰：《蒙》之卦象，山为水气所蒸，朦陇不明，故谓之《蒙》，在人为邪欲所蔽，以致事理不明也。某之为人，才智胆力，悉类其父，但年少失教，竟习纨绔，不知艰难，故浪费货财，好与匪僻为伍。今使暂居余家，当先谕以处世之道，禁止他出，使之悔悟前非，是亦“发蒙，利用刑人”之义也。至其兄虽托于余，其母未免溺爱，恐有怨余教诲过严者，谚曰“人莫知其子之恶”，此之谓也。
既而果如此占，教之一年，因其伶俐之性质，遂生后悔，可望后来之成人也。

Line-1
Legge: The first line, magnetic, has respect to the dispelling of ignorance. It will be advantageous to use punishment for that purpose, and to remove the shackles from the mind. But going on in that way of punishment will give occasion for regret.
Wilhelm/Baynes: To make a fool develop it furthers to apply discipline. The fetters should be removed. To go on in this way brings humiliation.
Blofeld: To enlighten immature youth, it is advisable to apply discipline; even fetters may be required, but to use them overmuch is harmful.
Liu: To enlighten youth, it is better to use discipline. Obstacles in the mind should be removed. Otherwise, humiliation.
Ritsema/Karcher: Shooting forth Enveloping. Harvesting: availing-of punishing people. Availing-of stimulating fettering shackles. Using going abashed.
Shaughnessy: Discarding folly; beneficial to use a punished man, and herewith to remove shackles and manacles. What has already gone is stressful.
Cleary (1): Opening up darkness, it is advantageous to use punishments. If restrictions are removed, it will lead to regret.
Cleary (2): To awaken the ignorant, it is beneficial to use punishments; if restrictions are eased, it will be regrettable to go that way.
Wu: This shows how to instruct the ignorant. It will be advantageous to use punishment, but let go manacles or shackles, for they will bring humiliation.
COMMENTARY
Confucius/Legge: The object of punishment is to bring her under the influence of correcting law. Wilhelm/Baynes: Discipline: In order to give emphasis to

the law. Blofeld: Though it is advisable to apply discipline, this must be done in accordance with just rules. Ritsema/Karcher: Using correcting laws indeed.
Cleary (1): It is beneficial to use punishments, by the correct method. [The correct method of breaking down ignorance is not emotional attack.] Wu: It is a method of correcting wayward behaviors.
Legge: The first line, magnetic, and at the bottom of the figure, is in the grossest ignorance. Let her be punished. If punishment avails to loosen the shackles from the mind, well and good. If not, and if the punishment is prolonged, the effect will be bad.
NOTES AND PARAPHRASES
Siu: At the outset, the ignorant youth is being disciplined for the seriousness of life. Care should be exercised against attempts at rigid regimentation of the mind.
Wing: A little discipline is necessary here. There is not enough seriousness of attitude concerning the work to be done, and therefore the atmosphere is not conducive to proper growth. Yet, keep in mind that too many restrictions may lead to uncreative development. Apply just enough guidelines to keep things moving in the proper direction.
Editor: Wilhelm, Blofeld and Liu all render "punishment" as "discipline." The idea is that the discipline of a rigid structure, or confinement to basic principles
prunes the psyche of its illusions -- "removes the shackles from the mind." Excessive discipline is counterproductive, however: A dynamic balance must be sought between the tyrannies of permissiveness and repression. The line is saying two things, and the balance between them is the lesson. If this is the only changing line, the hexagram becomes number 41, Compensating Sacrifice, which deals with finding balance. (Note, however that both of Cleary’s translations interpret the message as a warning against removing shackles! His interpretation seems to be in the minority.) In reality the highest form of compassion may be in withdrawing from a given person any direct physical aid that would spare him a painful lesson, withholding it so that he would never again have to act according to a particular kind of program. The best teachers know that compassion does not prevent pain but allows pain to teach. Of course, carried to an extreme this too can be used in the service of destruction.
John Lilly -- Simulations of God
A. Too much discipline is as bad as too little -- seek the mean.
B. The school of hard knocks -- learn from your pain or confusion. hand.

C. Let go of your illusions or strongly held attitudes about the matter at

九二。包蒙吉。纳妇吉。子克家。
九二：教育包容，这是吉兆。筮遇此爻，娶迎妻子，吉利。男女能相配成家。
象曰：子克家，刚柔接也。
《象辞》说：男女相配成家，因为九二、六三两爻相近，表示阴阳刚柔相交会。

北宋易学家邵雍解
吉：得此爻者，人情和合，百事有成，或结婚，或生子孙，有财有福。做官的会守住官职。

台湾国学大儒傅佩荣解
时运：有财有福，子可继业。
财运：广纳财物，售至外地。
家宅：妻贤子孝，可振家业。
身体：柔软体操。

九二爻动变得周易第23卦：山地剥。这个卦是异卦（下坤上艮）相叠。五阴在下，一阳在上，阴盛而阳孤；高山附于地。二者都是剥落象，故为“剥卦”。此卦阴盛阳衰，喻小人得势，君子困顿，事业败坏。

此爻呈现的象是包控住雾气，男人娶妻成家。这里要注意的是，“包蒙”的内容其实不止九二，还延续到下一爻“六三：勿用取女，见金夫，不有躬，无攸利。”“纳妇”和“取女”都是指男人娶妻，“包蒙”对应“勿用”，是娶妻的两种方法对比。两爻内容相连一体，紧密联系，要一起理解。
先说九二的字词注释是：包：包住、包裹，有包控住之意。包蒙有掌控认知之意。吉：吉善、吉顺。妇：妻/已婚女人。纳：纳娶，本义收进、接受。子：幼孩、儿子，引申指未成家。克：能、胜，有能胜任之意。克家：能成家之意。
爻辞的义理解读是：像包控住模糊不清的雾气一样，掌控住认知迷乱无知愚昧，是吉善(认知清楚自己知道哪些和还不知道哪些)。男人这样纳娶妻子，是吉善，儿子能顺利成家(能够顺利扩大家族实力传宗接代)

九二：包蒙吉。纳妇吉。子克家。
《象传》曰：子克家，刚柔接也。
“包”者，包容之义，“包蒙”者，包容众《蒙》而为之主也。“纳妇”者，受众阴而为妇也。“包蒙”，言其量之能容；“纳妇”，言其志之相得；“子克家”，言其居下而能任事，故曰“吉”。二爻以阳居阴，具刚明之才，中和之德，当启蒙之任，能以宽严适宜，训导有方，可为君蒙之师也。《蒙》一卦，只有两个阳爻，余爻皆阴。上九之阳过刚，至于“击蒙”，惟九二之阳得中，故能“包蒙”。且二爻之位，臣也，子也，在臣则与六五柔中之君，阴阳相应，斯内为同僚所悦服，外为众人所归向，虽妇人之性柔暗难晓，能以柔纳之，自得亲睦，故谓之“包蒙吉，纳妇吉”也。在子则能事六五之父，统众阴之子弟，以修齐家道，故曰“子克家”。夫子能治家，则家道日隆，父之信任专矣；臣能敷教，则民德日新，君之信任专矣。《象》曰“刚柔接也”，即所谓上下合德也。《象传》之意，以二为臣，则以五为君，以二为子，则以五为父，事虽异，义则一也。刚指九二，柔指六五，九二与六五，阴阳相应，以刚中之子，继柔中之父，能治家道，谓之“子克家，刚柔接也”。以阳刚爱阴柔，故有“纳妇”之象；居下位而能任上事，故有“子克家”之象。互卦为《震》，《震》为长子，有主器成家之象。
【占】　问战征：二爻以阳居阴，爻曰“包蒙”，有包括群阴之象。《象》曰“刚柔接也”，刚柔者两军也，“接”，接战也，“克家”，犹言克敌也。占例妇为财，子为福，既克敌军，又纳其财，并受其福，大吉。
○　问营商：二上以两阳包三阴，一阳在内，一阳在外，有包罗财物，出贩外地之象，故曰“包蒙吉”。“纳妇”者，是必旅居纳妇也，有妇复有子。‘克家”者，必其子能继父业也。
○　问功名：想不在其身，而在其子也，故曰“子克家”。
○　问家宅：曰“包蒙”，以《艮》包《坎》，是必山环水抱之地。曰“纳妇”，曰“克家”，是宅必有佳妇佳儿，克振家业，吉。
○　问婚姻：玩爻辞，有二吉，明言有妇有子，吉莫大焉。
○　问六甲：生男，主富贵。
【例】　友人药师寺氏来告曰，余自少努力，业务励精之久，渐兴家产，然不幸无子，因养亲族之子，以家产托之。故亲族中皆欲为吾子之想，务辅助之，使之各就产业，各营一家。无如彼多不知处世之苦，不思余之家产，出于焦心竭力之余，洵非容 易。而一族中互怀不和，颇生嫉妒，余之所言，亦皆阳顺之而阴背之，恐余之殁后，必至亲族敌视，余心所不安也。处之如何而可？为请一筮。筮得《蒙》之《剥》。
断曰：人当幼稚之时，首宜求师就学，教以道义，启其聪明，长则自能兴事立业，克成家道。若弃而不教，不得诿其咎于子弟，谚云“养不教，父之过，教不严，师之惰”，可为戒矣。然教之道，有严有宽，严则致怨，不如宽而有恩，故曰“包蒙吉”。且此卦上互《 坤》，《坤》母也，下互《震》，《震》子也，是教其震子，并坤母，而亦容纳之，是以吉也。迨其子长成，克其家，斯不负教者之苦心矣。在足下智识活泼，勉强起家，能分财以抚育亲族，使之各居其业，继承祖先，其情可谓挚矣。而欲使亲族，咸知奋勉，一如足下之经营，其望未免过奢也。亲族中既无足下之才，又无足下之运，殊难相强。今占此爻，明示“包蒙”二字，盖劝足下惟以包容为量，不须苛责。人之至亲，莫如父子兄弟，往往父子兄弟之间，性情不同。父不能使其子皆为肖子；兄不能使其弟皆为悌弟，况于亲族者乎？惟一一以包容待之，斯明者必能知恩，而不明者亦将感而自化，斯彼此可以无忧矣。

Line-2
Legge: The second line, dynamic, shows its subject exercising forbearance with the ignorant, in which there will be good fortune; and admitting even the goodness of women, which will also be fortunate. He may be described also as a son able to sustain the burden of his family.
Wilhelm/Baynes: To bear with fools in kindliness brings good fortune. To know how to take women brings good fortune. The son is capable of taking charge of the household.
Blofeld: Being gentle with the immature brings good fortune. Taking a wife brings good fortune. Sons will be capable of taking over the household affairs when the strong (young) and the weak (old) are in mutual harmony.
Liu: To treat youth generously brings good fortune. Arranging a marriage brings good fortune. The son can take over the household.
Ritsema/Karcher: Enwrapping Enveloping. Significant. Letting-in the wife. Significant. The son controlling the dwelling.
Shaughnessy: Wrapping folly; auspicious. Sending in the wife; auspicious. The son can marry.
Cleary (1): Taking in darkness is good, taking a wife is good; the heir ably takes over the family affairs.
Cleary (2): It bodes well to embrace the ignorant. It bodes well to take a wife. The child becomes head of the family.
Wu: Accommodating the ignorant is auspicious. It is also auspicious to take a wife. A son will bring prosperity to the family.
COMMENTARY
Confucius/Legge: He is able to sustain the burden of his family because of the reciprocation between this dynamic line and the magnetic fifth line. Wilhelm/
Baynes: Firm and yielding are in union. Blofeld: [No Confucian commentary on this line, Ed.] Ritsema/Karcher: Solid and Supple articulating indeed.
Cleary (2): Firmness and flexibility meeting and joining. Wu: The strongminded and the softhearted have communicated with each other.
Legge: On the second line, dynamic and in the central place, devolves the task of enlightening the ignorant with forbearance and humility. In proof of his

generosity he even receives or learns from weak and ignorant women. He appears as the son taking his father's place.
NOTES AND PARAPHRASES
Siu: The man is tolerant of the ignorant and kind to women. He resembles an official capable of assuming the delegated duties of a prince in directing a large social body with inner strength and outward reserve.
Wing: The person in this position has indeed developed in himself a true appreciation of humanity in all of its folly and beauty. Such a person can lead others with wisdom, compassion, and inspiration, and attain all the success attributed to the great and wise historical leaders.
Editor: Because the I Ching is an empirically valid guide to ethical behavior, we must interpret the sexist imagery in Legge and Wilhelm's version of this line as intrapsychic symbolism. Ignorant: Aspects within the psyche resistant to change. Women: Eros function, emotions, feelings. To "admit even the goodness of women" is to acknowledge those feelings which nurture the psyche. Family:
The psyche. Son: The conscious ego. (Father = the Self.) Able to sustain the burden of his family: Able to control psychic impulses. From Sextus I learned a benevolent disposition, and the example of a family governed in a fatherly manner ... And to tolerate ignorant persons, and those who form opinions without consideration: he had the power of readily accommodating himself to all.
Marcus Aurelius
A. You are competent to handle the situation.
B. The image suggests the consciously responsible management of thoughts and feelings.

六三。勿用娶女，见金夫，不有躬。无攸利。
六三：不要抢劫女子为婚，会遭到武装者的抵抗，丢掉性命，没有什么好处。
象曰：勿用娶女，行不顺也。
《象辞》说：不能聘娶女子，六三之爻居于九二之上，这是以柔乘刚之象，象征着以女虐男，这是悖逆不顺的。

北宋易学家邵雍解
凶：得此爻者，会生是非，小则破财，大则伤身。做官的会因为贪婪而自取其辱。

台湾国学大儒傅佩荣解
时运：见财忘义，声名破败。
财运：小则破财，大则伤身。
家宅：妻强夫弱，恐有不安；不宜婚嫁。
身体：小心饮食。

六三爻动变得周易第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。

取：娶。不有躬：失身。
本爻辞的意思是说：不要娶这样的女子。她见到有钱人，就会失身。娶她是没有任何好处的。
从卦象上看，六三属于阴爻居于阳位，失位，而且不能居中。此爻的断语是“无攸利”，指没有任何利益。娶一个拜金的女子，遇到有钱的男人就自失其身的女人，对婚姻是有害无益的。妻子对孩子的影响很大，一个不贤惠的妻子，会把家庭搞得一团糟，这对孩子的成长会产生不良的影响，所以是“无攸利”的。
《象》曰：“勿用取女”，行不顺也。解释过来就是：“不能娶这个女子”，主要是指这个女子的行为是不合乎礼仪的，即这个女子没有受过良好的启蒙教育。所以在娶妻时，注意要娶受到教育或有好的家教的女子。
占得此卦者，若是搞教育的老师或是父母，要注意自己学生或孩子的早恋问题。

六三：勿用娶女，见金夫，不有躬，无攸利。
《象传》曰：勿用取女，行不顺也。
“金夫”，犹曰丈夫也，金者，阳爻之称，取刚坚之义，指九二。九二包君蒙，故有富之象。曰“金夫”者，为别上九正应之夫。三爻阴柔而不中正，暗昧而居坎险之极，不能守贞而待时，故求而不止，欲而不择，其行偏僻，其事暧昧，见九二为君蒙所归，得时之盛，因舍上九正应之夫，欲从近比之九二。操行不正，不能复持其身，娶此多欲之女，必无所利也，故曰“勿用娶女，见金夫，不有躬，无攸利”。艮山止而不动，坎水流而不止，可见“不有躬”之象。又《坎》为盗，此爻变则为巽，《巽》为近利，见人之有金，破节败名，不复知有躬。此爻又变而为《蛊》，以《巽》之长女，从艮之少男，惑乱之象。爻辞虽指女与夫言，亦喻辞耳，凡阴柔多欲者，皆可类推。九二有刚中之德，必不比六三而为不义之行，惟六三以不中正，欲自比九二，故系辞于六三，以见罪在六三也。《象传》之意，谓阳倡而阴和，男行而女随，顺也。以女求男，于理已悖，况舍正应之夫，而从比近之金夫乎？故曰“勿用娶女，行不顺也”。
【占】　问战征：爻曰“勿用娶女”，女阴象，凡占书以女爻为财，金亦财也，言行军宜散财以容众，不宜敛财以取怨。如掳掠财物，必致师败身亡，曰“勿用”，戒之深矣。
○　问营商：六三以阴居阳，阴内阳外，是必行商出外也。行商最忌贪色，男恋其色，女图其财，一入骗局，小则破财，大则伤身。《象》曰“行不顺也”，顺与慎音同义通，可不慎哉！
○　问家宅：玩爻辞，所谓“牝鸡司晨，惟家之索”，是宜深戒。
○　问功名：妇道通于臣道，见财忘义，必致声名破败，为女不贞，即为臣不忠也。
○　问六甲：生男。
【例】　某贵显当维新前脱藩，而与诸藩浪士交，共倡大义，奔驰东西，偶归乡里，遂为藩吏所忌。亲族多疏散，以致妻女亦不善遇，正如苏秦归来，裘敞金尽，妻不下机，嫂不为炊时也。既而维新之世，仕升显职，设邸东京，招致家族，彼糟糠之妻，性质朴野，容貌动止，多不适意。加以前日疏己之嫌，遂去之，外押一妇，情好最密，谋纳为妻。一日来谓曰：予将娶妻，请占其良否？筮得《蒙》之《蛊》。
断曰：《蒙》者，物之蒙昧而未发达之称，为幼稚之义。然非专指童蒙，凡人无道义之教者，总谓之“蒙”。今足下欲娶情妇，占得此爻，爻辞曰“见金夫，不有躬”此女必有淫行，想是艺妓之女。“金夫”者，谓将以金赎其躬矣。恐品格不正，难谐永好。此女以一时之举动，投足下之意，足下将欲娶之，若娶此女，后来恐别生葛藤，系累不绝，其有悔必也。足下阀阅家风，素守清白，如娶艺妓，必不适堂上之意，而彼妇暂时忍耐，未必能永守清规，足下即不去之，彼亦将下堂求去也。
某不用余言，纳之，后果如此占。

Line-3
Legge: The third line, magnetic, shows that one should not marry a woman who, when she sees a man of wealth, will not keep herself from him. In no way will advantage come from her.
Wilhelm/Baynes: Take not a maiden who, when she sees a man of bronze, loses possession of herself. Nothing furthers.
Blofeld: Do not choose a wife who, on seeing a wealthy man, cannot contain herself. Nothing brings advantage. [This line, besides furnishing a specific warning to those with marriage in view, means generally that this time is

unpropitious from the point of view of the enquirer, whatever his question may concern.]
Liu: Do not choose a girl who, when she sees a rich man, loses her control. No benefit.
Ritsema/Karcher: No availing-of grasping womanhood. Visualizing a metallic husband. Not possessing the body. Without direction: Harvesting. [Without direction: Harvesting, WU YU LI: no plan or direction is advantageous; in order to take advantage of the situation, do not impose a direction on events.]
Shaughnessy: Do not use to take a woman; see the metal fellow who does not have a torso; there is no place beneficial.
Cleary(1): Don’t take this woman in marriage; if she sees a moneyed man, she’ll lose herself. Nowhere beneficial.
Cleary(2): Do not take a girl to see a moneyed man, or she will lose herself, to no one’s benefit.
Wu: Marry the woman not. When she sees a wealthy man, she cannot keep her composure. Nothing good will come out of the marriage.
COMMENTARY
Confucius/Legge: A woman such as is here represented should not be taken in
marriage -- her conduct is not agreeable to what is right. Wilhelm/ Baynes: Her conduct is not in accord with order. Blofeld: Do not take to wife one whose behavior is disorderly. Ritsema/Karcher: Movement not yielding indeed.
Cleary(2): Do not introduce the girl because his conduct is not harmonious.
Wu: her behavior is not beyond reproach.
Legge: The third line is magnetic and occupies a dynamic place beyond the center. She separates the fourth line from the second, and the fifth line separates her from her sixth line correlate. All these things give her a bad character.
NOTES AND PARAPHRASES
Siu: The man guards against the loss of his individuality. He should not imitate persons of senior rank or act like a flippant girl throwing herself at a handsome man. Neither should he accept overtures from such subordinates.
Wing: You are in danger of throwing yourself away in a foolish attempt to be close to that which you fervently desire. Without strength of character and individuality you can accomplish nothing meaningful in life.

Editor: In the symbolic language of the unconscious psyche, the female principle is associated with Eros and the feelings. Line three depicts a woman unable to control herself, and by analogy some form of inappropriate emotional expression, desire or passion. The study of epilepsy demonstrates conclusively that our feelings do not necessarily depend on anything going on in the real world around us, and that the strength of our feelings is not a measure of the authenticity of our experiences or the credibility of our beliefs. We can “feel" strongly about something and yet be dead wrong.
R. Restak -- The Brain
A. Don't throw yourself away: curb your urges, compulsions, impulses or emotions.
B. An image of a bad deal or bad alliance.
C. Stop over-reacting to the situation at hand.

六四。困蒙，吝。
六四：教育脱困，太可惜。
象曰：困蒙之吝，独远实也。
《象辞》说：为蒙昧无知所困扰，因为离群索居，远离生活。

北宋易学家邵雍解
凶：得此爻者，人情淡薄，经营受阻。静无灾，动有损。做官的因为无人赏识而难以晋升。

台湾国学大儒傅佩荣解
时运：远水近火，无济于事。
财运：缺乏资本，难免穷困。
家宅：地处偏僻，生活困苦。
身体：体质虚弱，阴寒之症。

六四爻动变得周易第64卦：火水未济。这个卦是异卦（下坎上离）相叠。离为火，坎为水。火上水下，火势压倒水势，救火大功未成，故称未济。《周易》以乾坤二卦为始，以既济、未济二卦为终，充分反映了变化发展的思想。

本爻辞的意思是：困在蒙昧之中，有困难。
屯卦第四爻人生启示：蒙卦之中，包括两种类型的人，一种是启蒙者，一种是蒙昧的人。阳爻所代表的是启蒙者，而阴爻所代表的则是蒙昧的人。我们看六四这一爻，虽然它是阴爻占柔位，属于得位，但是看看它上下，全都是阴爻，而它远离了九二和上九两个阳爻，困于蒙昧之中，求告无门，无法行动，所以陷入困难之中。四爻上下全是阴爻，同性相斥，并且处于艮卦的下面像被一座山压着，自然难逃被困的命运了。在蒙卦中，阴爻代表蒙昧，六四被同性所困，不能与阳爻相合相应，所以被困。不过由于六四得位，所以不会有凶险，只是有些忧吝。

六四：困蒙，吝。
《象传》曰：困蒙之吝，独远实也。
四爻以阴居阴，其位不中，如艮下山足，牢不可移，谓顽固而不知迁善也。近六五之君，才拙而任重，无贤者以辅导，故不堪困苦，而终为鄙吝之行，所谓“困而不学，民斯为下”者也。盖《艮》之少男，柔弱不中，昏蒙未启，与群宵为伍，是自困也。况上有《艮》山而不能进，下有坎险而不能退，应比皆阴，无刚明之亲援，凡亲我者皆阴柔不正之徒，则聪明无自发，昏昧无由开，是以其为事也，无不困也，谓之“困蒙，吝”。窒而不通曰困，纳而不出曰吝，困犹病者之忌医，吝犹过者之讳师，如此者，教之虽以其道，不能从也，其吝甚矣。《象传》之意，此卦初爻比九二，三爻应上九而比九二，五爻应九二而比上九，各有阳刚之应比，得贤师良友之辅导，独此爻陷三阴之中，而不得刚实之师友，故曰“困蒙之吝，独远实也”。独者，无助之谓，阳以生为主，故称实也；“远实”者，自我远道之义也。人而远道，孟子所谓自弃者。
【占】　问战征：行军宜深入显出，曰“困蒙”，是入阴险之地，而不能出也，故困。足以济困者，在初爻之阳，六四距初间隔二爻，阳为实，故“远实”。是知救兵在远，不能及也。凶。
○　问营商：经商之道，宜亨不宜困，宜通不宜吝。“实”资本也，“远实”则伤其资矣。困蒙之吝，其道穷矣。
○　问时运：“蒙”，暗昧也，“困”，厄穷也，蒙而困，其终困矣。
○　问家宅：据爻辞观之，家业困苦，宅地亦幽僻，《象》曰“独远实也”，是必孤村而乏邻居也。
○　问六甲：生女。是女必少兄弟，故曰独。
【例】　乌尾得庵居士，余素所敬信也。明治二十三年十二月，与古庄嘉门氏等数人访余，曰：明年以国会开设之期，吾辈立一主义，欲有所倡导，请占其气运如何？筮得《蒙》之《未济》。
断曰：此卦山前水气蒸发，朦胧不明之象。《 易》有《屯》、《困》、《蹇》、《坎》四难卦，其当之者，不能容易脱险，如《蒙》则否，虽陷坎险，由其爻之所居，有智识者，自得免险也。今以四爻观之，承乘应皆阴柔，无助吾之力，在人则无贤师良友，不得启发其蒙之时也，故曰“困蒙，吝”。君学通古今，才兼文武，其所欲倡导之主义，为天下之公道，加之以卓绝之识见，豪迈之胆力，故以理论之，如天下无敌者。然得蒙卦则天下之人，总如童蒙，不识是非邪正，犹暗夜不辨鸟之雌雄，是以君虽说得中正道理，终不能开发其悟。“困蒙”者，是无其效也，然过此一年，至五爻“童蒙吉”之时，下有九二阳爻之应，得以辅导，自可大遂其志也。
后果如此占。
【例】　明治二十七年冬至，占二十八年贵族院院议，筮得《蒙》之《未济》。
断曰：此卦山下有水之象，水自山上流下，前途不知所之。人亦如此，故虽贤哲之士，得此卦则固有之智识，为物所蔽，为言行蒙昧之时也。今以贵族院见之，若不觉自己之蒙昧，而焦虑国事，犹瞽盲之人，不见全象，而评其形状，谓之“困蒙之吝，独远实也”。为明年院议不举之占也。

Line-4
Legge: The fourth line, magnetic, shows its subject as if bound in chains of ignorance. There will be occasion for regret.
Wilhelm/Baynes: Entangled youthful folly brings humiliation.
Blofeld: Obstinacy and immaturity cause harm. [This line may also be taken as a warning against a too idealistic or visionary attitude.]
Liu: The youth beset by confusion. Humiliation.
Ritsema/Karcher: Confining Enveloping. Abashment.
Shaughnessy: Bound folly; distress.
Cleary(1): Stuck in darkness, there is regret.
Cleary(2): Stuck in darkness, regretful.
Wu: Being besieged by ignorance is a cause for regret.
COMMENTARY
Confucius/Legge: This is due to her distance from the solidity shown in lines two and six. Wilhelm/Baynes: This line of all things is furthest from what is real. Blofeld: They harm us by leading us astray from the right course.

Ritsema/Karcher: Solitariness distancing substance indeed. Cleary (2): The regret of being stuck in darkness is having strayed from reality on one’s own.
Wu: The subject is alone and far from the yang.
Legge: The fourth line is far from both the second and sixth, and can get no help from her first line correlate who is as weak as she is. What good can be done with or by her?
NOTES AND PARAPHRASES
Siu: Clinging to folly inevitably means humiliation. The wise teacher may have to instruct by letting the subject experience the consequences of his errors.
Wing: Your fantasies and obsessions will consume you. Your attitude is unrealistic in regard to what is really going on in your life and therefore you cannot be instructed. You may ultimately be saved by experiencing fully the humiliation that follows.
Editor: This is an image of confusion and illusion. In the best sense, it's a counsel against making a foolish choice. (i.e., hopefully you haven't made it yet.) Thus comes about what is called "loss of wings" or the "chaining" of the soul. Its no longer are the ways of innocence in which ... it presided over the higher realms. Life above was better by far than this. A thing fallen, chained, at first barred off from intelligence and living only by sensation, the soul is, as they say, in tomb or cavern pent.
Plotinus -- The Enneads
A. Illusion prevails -- you are totally out of touch with reality.
B. "Don't touch the tar baby."

六五。童蒙，吉。
六五：教育少年儿童，吉利。
象曰：童蒙之吉，顺以巽也。
《象辞》说：幼稚蒙昧的人之所以吉利，是因为柔顺服从。

北宋易学家邵雍解
吉：得此爻者，依附贵人、良师者百事顺遂，谋望可成。

台湾国学大儒傅佩荣解
时运：功名未成，得良师则吉。
财运：无法独立，须靠人经营。
家宅：幼年定亲。
身体：听人指导锻炼。

六五爻动变得周易第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。

这句爻辞的意思是说：启蒙教育要及早实行，要针对蒙童的缺点，先发制人。不要等到蒙童的问题彻底暴露再去教育，而要防患于未然，事先进行启蒙教
《象》曰：“利用御宼”，上下顺也。也就是说到了孩子教育的问题，启蒙教育要及早实行，要针对蒙童的缺点，先发治人。孩子小时候是一张白纸，如果你不给他打上好的色彩，他很容易被其他颜色污染。孩子如果教育不好，类似于贼宼一样的思想可能会影响他，把他带坏，他成了像贼宼一样危害社会的人。如果教育得当，把正义的思想教授给他，他可能就会成为抵制贼宼的、有利于社会的好人。

六五：童蒙，吉。
《象传》曰：童蒙之吉，顺以巽也。
五爻以阴居阳，柔顺谦虚，下应九二；艮之少男，得柔中之德，而居尊位，幼主临下之象。九二之贤臣，有刚中之德，能辅佐六五之君，在幼主自知年少，委政贤相，无为而治，如成王之于周公是也。人主能不挟威权，舍己从人，任贤不二，如“童蒙”之得贤师，专心听受，故曰“童蒙，吉”。《象传》之意，以人主之尊，生长富贵之中，不知处世之艰苦，往往疏忠言，远耆德，以致败乱国家，在所不免。今六五能顺九二，故曰“童蒙之吉，顺以巽也”。此爻互卦为《 坤》，《坤》为顺，变则为巽，顺《巽》二字，出于此。
《 易》中以九居五，以六居二者，虽当其位，其辞多艰；以六居五，以九居二者，虽不当其位，其辞多吉。盖君贵以刚健为体，在虚中为用，臣贵以柔顺为体，以刚中为用，斯上下交而其志同也。是卦之通例也。
【占】　问战征：五互《坤》，辰在未，值井，弧矢九星在井东南，主伐叛。又东为子孙星，曰“童蒙”，是帅子弟以从军也，故吉。
○　问营商：五为卦主，爻曰“童蒙”，是必店主尚在童年。五应二，正义云“委物以能”，谓委付事物于有能力之人，是委二也。盖五爻店主，自知年少，顺从二爻，以为经纪，故曰“童蒙吉”。
○　问功名：年在“童蒙”，功未成，名未就，惟能顺听二爻师教，则成就未可量也，故曰“吉”。
○　问婚姻：《蒙》上体艮，艮为少男，是以幼年定姻也，故曰“童蒙吉”。
○　问六甲：生男。
【例】　友人福原实君，一日来访，告以荣转冲绳县知事，且请占前途吉凶。筮得蒙之涣。
断曰：此卦事物之理未明，蒙昧幼稚之象，故谓之《蒙》。按此卦以阳爻为师，以阴爻为弟子，今六五阴而应阳，以位得中正，犹童蒙之天禀本美，绝无私欲，故吉。足下之性质温厚沉实，余之所知也，赴任之后，接待僚属，宜磊磊落落，不挟一私，豁达大度，虚怀听受，自然上下同心，彼此相待，公私皆有益也。以《蒙》卦见之，足下初莅其任，风俗人情，未免蒙昧无知，择属官中通达事务者委任之，藉彼之明，启我之蒙，是为紧要。此占有实与足下之性质符合者，足下能体认事理，而从事县务，后必奏实功也。是所以曰“童蒙吉”也。
【例】　明治二十七年冬至，占明年众议院之形势，筮得《蒙》之涣。
断曰：《蒙》者山下有水之象，在人为智识不明，不知事理之方向也。先是众议院创议，节省政费，每年减之，不详度政府之动为，不留意各国之形势。此议纷起，政府颇以财费不足为忧，后忽有征清之敕，于是众议员辈，皆作青天霹雳之想，在广岛集议，不终日而决公债一亿万元募集之议，是谓“发蒙”也。蒙也者，非谓愚也，幼而智识未开之谓，故曰“童蒙”今得五爻，有“童蒙”受教，启迪聪明之意，故曰“童蒙古”为明年院议之占也。

Line-5
Legge: The fifth line, magnetic, shows its subject as a simple lass without experience. There will be good fortune.
Wilhelm/Baynes: Childlike folly brings good fortune.
Blofeld: Youthful innocence brings good fortune. [Here the Chinese text suggests that we are dealing not with youthful folly but with the innocent misdemeanors of quite small children.]
Liu: The youth submits. Good fortune. [If you receive this line, you can expect to attain your goals easily.]

Ritsema/Karcher: Youthful Enveloping. Significant.
Shaughnessy: Youthful folly; auspicious.
Cleary(1): Innocence is auspicious.
Cleary(2): Innocent ignorance has a good outlook.
Wu: Being an ignorant lad will be auspicious.
COMMENTARY
Confucius/Legge: Her good fortune is due to her docility going on to humility.
Wilhelm/Baynes: The good fortune of the childlike fool comes from his being devoted and gentle. Blofeld: This is because such conduct coincides with what is soft and gentle. Ritsema/Karcher: Yielding uses Ground indeed. Cleary (2): Harmonizing smoothly. Wu: (This) is due to his docility and humility.
Legge: Line five is in the place of honor, and has for its correlate the dynamic line in the second place. Being receptive, it is taken as the symbol of a simple lass, willing to be taught by its dynamic correlate in line two.
NOTES AND PARAPHRASES
Siu: The unassuming youth seeking instruction with humility gains good fortune.
Wing: An attitude of innocent acceptance in regard to seeking advice from others will be rewarded. Good fortune.
Editor: As so often in the I Ching, the full meaning of this line is found in the relationship between it and its correlate. The second line is the dynamic sage, and the fifth line is the magnetic (receptive) student. As the ruler of the hexagram, line five exemplifies the idea of receptivity to instruction necessary for the evolution of ignorance into gnosis. This is the relationship of the inexperienced ego to the omniscient Self. Sit down before fact like a little child, and be prepared to give up every preconceived notion; follow humbly wherever and to whatever abysses nature leads, or you shall learn nothing. – T. H. Huxley
A. "Awaken the mind by fixing it nowhere." -- Zen proverb.
B. Accept your ignorance and inexperience and humbly devote yourself to comprehension of the Work.

上九。击蒙。不利为寇，利御寇。
上九：教育击打，不应当作匪寇，而要抵御匪寇。
象曰：利用御寇，上下顺也。
《象辞》说：有利于防御盗寇，因为上九阳爻居于一卦之首，说明臣下顺从拥戴。防御盗寇之举，获得众人支持，必能胜利。

北宋易学家邵雍解
平：得此爻者，宜守旧，须谨防争讼，寇盗之扰。做官的会有司寇之名职。

台湾国学大儒傅佩荣解
时运：宜守不宜攻，与人和睦。
财运：顺取为宜，买卖相洽。
家宅：妇道贵顺，家道和平。
身体：保养为宜。

上九爻动变得周易第7卦：地水师。这个卦是异卦（下坎上坤）相叠。“师”指军队。坎为水、为险；坤为地、为顺，喻寓兵于农。兵凶战危，用兵乃圣人不得已而为之，但它可以顺利无阻碍地解决矛盾，因为顺乎形势，师出有名，故能化凶为吉。

这句爻辞的意思是说：启蒙教育要及早实行，要针对蒙童的缺点，先发制人。不要等到蒙童的问题彻底暴露再去教育，而要防患于未然，事先进行启蒙教
《象》曰：“利用御宼”，上下顺也。也就是说到了孩子教育的问题，启蒙教育要及早实行，要针对蒙童的缺点，先发治人。孩子小时候是一张白纸，如果你不给他打上好的色彩，他很容易被其他颜色污染。孩子如果教育不好，类似于贼宼一样的思想可能会影响他，把他带坏，他成了像贼宼一样危害社会的人。如果教育得当，把正义的思想教授给他，他可能就会成为抵制贼宼的、有利于社会的好人。

上九：击蒙。不利为寇，利御寇。
《象传》曰：利用御寇，上下顺也。
“击蒙”者，谓不能“包蒙”，面杖作教刑，怒而出之以击也。此卦四阴二阳，四阴皆蒙昧，二阳均有刚明之才德，足以击蒙也。九二有刚中之德，训导中节，宽严适宜，其于蒙能包之，所谓“董之用劝”；此爻以阳居阴，刚极失中，其于蒙也，乃击之，所谓“戒之用威”。此击字，比“包蒙”之包，“发蒙”之发，凌厉严刻，不言可知矣。然“重蒙”而不从教，初发之而不知感，继包之而不知悟，教之术亦几穷矣，上九亦出于势之不得已也。至击之太甚，未免过于凶暴，是击之者，反为寇也，故曰“不利为寇”。然因其蒙顽不灵，一味优容而不惕之以威，将恐蒙极而流为寇，是宽之适以害之。击之者，治蒙虽严，正所以御其为寇也，故曰“利御寇”也。曰“为寇”者，寇在我也；曰“御寇”者，寇在彼也。《艮》为手，有击之象；《坎》为盗，有寇之象；《艮》止于上，有御寇之象。上九虽应于三，三之行不顺，是寇也，非婚媾也，故利御之也。此爻变则为《师》，《师》又有击之象，乃寇之象。《象传》之意，此卦有刚明之德，比六五而辅翼之，应六三而训导之，且自上九至六三，其应比之间，无有一阳之障碍，是为柔顺之极，故曰“利用御寇，上下顺也”。
【占】　问战征：上辰在戌，上值奎，奎主库兵，禁不违时，故曰“利御寇”。
○　问营商：商业一道，全在利用，又贵顺取。逆取为寇，顺取则为御寇。“上下”者，卖买两家，卖买和洽，则上下顺矣。吉。
○　问婚姻：“击蒙”，马郑作“系蒙”，恰合月下老人红丝系足之意。《屯》卦两言“匪寇婚媾”，是佳偶为婚，怨偶为仇之谓也。利用御寇，必为佳偶。妇道贵顺，《象》曰“上下顺也”，是必家室和平也。吉。
○　问六甲：生男。此男童年，必宜严教。
【例】　明治二十七年冬至，占二十八年我国与英国交际，筮得《蒙》之《师》。
断曰：此卦山下有霭，朦陇不可远望之象，故名此卦曰《蒙》。人得此卦，为彼我之情不通，而不知所为也，国家之交际，亦犹是耳。夫智识未明者，谓之“重蒙”，此卦各爻有教蒙之义。阳爻为师，阴爻为弟子，上爻阳而失中，持之过激，未免薄于情义，甚至反招其怨，故谓之“击蒙，不利为寇，利御寇”。今得此卦，以我国拟纯良之弟子，以英国为傲慢之师，当我国与清国交战得胜，彼因之起妒忌之念。上爻幸居无位之地，故不须劳心，即不以师视之亦可，惟敬而远之，温言宽容，以敦交谊。彼虽有干涉之举，婉辞谢之，不可结寇也，谓之“不利为寇，利御寇”也。

Line-6
Legge: The sixth line, dynamic, shows one smiting the ignorant youth. But no advantage will come from doing him an injury. Advantage would come from warding off injury from him.
Wilhelm/Baynes: In punishing folly it does not further one to commit transgressions. The only thing that furthers is to prevent transgressions.
Blofeld: In dealing with youthful immaturity, there is nothing to be gained from doing what is wrong. Advantage lies in preventing wrong. [In other words, we must be very careful to avoid putting ourselves in the wrong by being unjust or too severe in correcting the faults of our juniors.]
Liu: To punish youth, it does no good to commit a violation. The idea is to prevent a violation.
Ritsema/Karcher: Smiting Enveloping. Not Harvesting: activating outlawry.
Harvesting: resisting outlawry.
Shaughnessy: Hitting the folly; not beneficial to be a robber, beneficial to have that which robs.
Cleary (1): Attacking darkness, what is not helpful is inimical, what is helpful prevents enmity.
Cleary (2): Attack ignorance. It is not beneficial to be a robber; it is beneficial to ward off robbers.
Wu: There is an indication of striking the ignorant. It will not be advantageous to be offensive. It will be advantageous to be defensive.
COMMENTARY
Confucius/Legge: Above and below all do and are done to in accordance with their nature. Wilhelm/Baynes: "It furthers to prevent transgressions," for then those above and below conform to order. Blofeld: Preventing wrong has the advantage of bringing senior and junior into accord. [Improperly applied discipline may lead the young to hate those whom they are expected to love. Few young people gladly kiss the rod before punishment.] Ritsema/Karcher: Above and Below yielding indeed. Cleary (2): It is beneficial to ward off robbers, for then above and below are in harmony. Wu: Because it is agreeable to the above and the below.

Legge: Line six is dynamic and in the topmost place. It is natural, but unwise, for him to use violence in carrying out his educational measures. He represents, according to the scheme of the hexagram, one who uses force in the cause of education; but the force is best applied, not on the ignorant, but on those who would keep them ignorant, or increase their ignorance. He therefore acts according to his nature, and the subjects of all the magnetic lines below are cared for as is best for them.
NOTES AND PARAPHRASES
Siu: The man inflicts penalties not in anger but only as a preventive against unreasonable excesses.
Wing: An inexperienced person may need to be punished for his mistakes in order to put him on the right path. Punishment is by no means an end in itself, but is useful only in preventing further transgressions and maintaining a progressive attitude.
Editor: The imagery of line six can suggest the idea of Karma: a law of just compensation neutralizing past transgressions. In other words, "punishment" is only effective when it is used to correct an imbalance of forces, not to perpetuate injustice. Properly applied, discipline is never motivated by anger or a desire for revenge. Sometimes this line can suggest a situation in which external circumstances hold one in a kind of "protective custody" to prevent erroneous choices from being made. None escapes the chastisements that it is fitting to undergo because of evil conduct. The divine law cannot be avoided. It has within itself the power to achieve what it has determined upon. Without knowing it, the guilty one is transported to places where it is suitable that it serve its sentence. Carried by uncertain movement, drifting everywhere, it ends, after wanderings and much fatigue because of foolish resistance, by tumbling into its appropriate place. And there it offers itself willingly to an unwilled suffering. Law prescribes the amount and duration of penalties. At the same moment that the penalty ceases, the power is given of escaping the place of chastisement thanks to the harmony that governs all things.
Plotinus -- The Enneads
A. Correction is not punishment. Accept the consequences of your choices. Don't focus on the pain, but rather on the lesson that it offers.
B. Do what needs doing and let the chips fall where they may.
April 19, 2001, 4/23/06