12/16)11. 泰卦(Tai)-Peace

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周易本義［宋．朱熹撰］

11. 泰卦

由 Jack 在 2011, 四月 16 - 09:42 發表

　泰卦 　乾下坤 上

泰，小往大來，吉亨。

 泰，通也。為卦天地交而二氣通，故為泰。正月之卦也。小，謂陰。大，謂陽。言坤往居外，乾來居內。又自歸妹來，則六往居四，九來居三也。占者有陽剛之德，則吉而亨矣。

《彖》曰：泰，小往大來，吉亨，則是天地交而萬物通也，上下交而其珍也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。

 長，丁丈反。否卦同。

《象》曰：天地交，泰，后以財成天地之道，輔相天地之宜，以左右民。

 財、裁同。相，息亮反。左，音佐。右，音佑。財成以制其過，輔相以補其不及。

初九，拔茅茹以其彙，征吉。

 茹，人余反。彙，于位反，音胃。否卦同。三陽在下，相連而進，拔茅連茹之象，征行之吉也。占者陽剛，則其征吉矣。郭璞《洞林》讀至「彙」字絕句，下卦放此。

《象》曰：拔茅征吉，志在外也。

九二，包荒，用馮河，不遐遺，朋亡，得尚于中行。

 馮，音憑。九二以剛居柔，在下之中，上有六五之應，主乎泰而得中道者也。占者能包容荒穢，而果斷剛決，不遺遐遠，而不昵朋比，則合乎此爻中行之道矣。

《象》曰：包荒、得尚於中行，以光大也。

九三，无平不陂，无往不復，艱貞无咎，勿恤其孚，于食有福。

 將過於中，泰將極而否欲來之時也。恤，憂也。孚，所期之信也。戒占者艱難守貞，則无咎而有福。

《象》曰：无往不復，天地際也。

六四，翩翩，不富以其鄰，不戒以孚。

 已過乎中，泰已極矣，故三陰翩然而下復，不待富而其類從之，不待戒令而信也。其占為有小人合交以害正道，君子所當戒也。陰虛陽實，故凡言不富者，皆陰爻也。

《象》曰：翩翩，不富，皆失實也。不戒以孚，中心願也。

 陰本居下，在上為失實。

六五，帝乙歸妹，以祉元吉。

 以陰居尊，為泰之主。柔中虛己，下應九二，吉之道也。而帝乙歸妹之時，亦嘗占得此爻。占者如是，則有祉而元吉矣。凡經以古人為言，如高宗、箕子之類者，皆放此。

《象》曰：以祉元吉，中以行願也。

上六，城復于隍。勿用師，自邑告命，貞吝。

 復，房六反。下同。泰極而否，城復于隍之象。戒占者不可力爭，但可自守，雖得其貞，亦不免於羞吝。

《象》曰：城復于隍，其命亂也。

 命亂故復否，告命，所以治之也。治，平聲。

易程傳（伊川易傳）

11. 泰卦

由 Jack 在 2011, 九月 25 - 17:55 發表

版本狀態: 

已完成校對

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　泰　乾下坤上

泰《序卦》：履而泰，然後安，故受之以泰。履得其所則舒泰，泰則安矣，泰所以次履也。為卦坤陰在上，乾陽居下，天地隂陽之氣相交而和，則萬物生成，故為通泰。

泰，小往大來，吉，亨。

小謂隂，大謂陽。往，往之於外也；來，來居於內也。陽氣下降，隂氣上交也。隂陽和暢則萬物生，遂天地之泰也。以人事言之，大則君上，小則臣下，君推誠以任下，臣盡誠以事君，上下之志通，朝廷之泰也。陽爲君子，陰爲小人，君子來處於內，小人往處於外，是君子得位，小人在下，天下之泰也。泰之道，吉而且亨也，不云元吉、元亨者，時有污隆，治有小大，雖泰，豈一槩哉？言吉、亨則可包矣。

彖曰：泰，小往大來，吉亨。則是天地交，而萬物通也。上下交，而其珍也。

小往大來，陰往而陽來也。則是天地陰陽之氣相交，而萬物得遂其通泰也。在人則上下之情交通，而其志意同也。

內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。

陽來居內，陰往居外，陽進而陰退也。乾健在內，坤順在外，爲內健而外順，君子之道也。君子在內，小人在外，是君子道長，小人道消，所以爲泰也。既取陰陽交和，又取君子道長，陰陽交和乃君子之道長也。

象曰：天地交泰，后以財成天地之道。輔相天地之宜，以左右民。 

天地交而隂陽和，則萬物茂遂，所以泰也。人君當體天地通泰之象，而以財成天地之道，輔相天地之宜，以左右生民也。財成謂體天地交泰之道，而財制成其施爲之方也。輔相天地之宜，天地通泰則萬物茂遂，人君體之而爲法制。使民用天時，因地利，輔助化育之，功成其豊美之利也。如春氣發生，萬物則爲播植之法；秋氣成實，萬物則爲收斂之法。乃輔相天地之宜，以左右輔助於民也。民之生，必賴君上爲之法制，以教率輔翼之，乃得遂其生養，是左右之也。

初九：拔茅茹，以其彚。征吉。

初以陽爻居下，是有剛明之才而在下者也。時之否，則君子退而窮處，時既泰，則志在上進也。君子之進，必與其朋類相牽援，如茅之根然，拔其一則牽連而起矣。茹根之相牽連者，故以爲象彚類也。賢者以其類進，同志以行其道，是以吉也。君子之進必以其類，不唯志在相先，樂於與善，實乃相賴以濟。故君子小人未有能獨立，不賴朋類之助者也。自古君子得位，則天下之賢萃於朝廷，同志恊力以成天下之泰。小人在位，則不肖者並進，然後其黨勝而天下否矣。蓋各從其類也。

象曰：拔茅征吉，志在外也。

時將泰，則群賢皆欲上進。三陽之志欲進同也，故取茅茹彚征之象。志在外，上進也。

九二：包荒，用馮河，不遐遺。朋亡，得尚于中行。

二以陽剛得中，上應於五，五以柔順得中，下應於二，君臣同徳。是以剛中之才為上所專任，故二雖居臣位，主治泰者也。所謂上下交而其珍也。故治泰之道，主二而言。「包荒，用馮河，不遐遺，朋亡」，四者處泰之道也。人情安肆，則政舒緩而法度廢弛，庶事无節，治之之道，必有包含荒穢之量，則其施為寛裕詳密，弊革事理，而人安之。若无含弘之度，有忿疾之心，則无深遠之慮，有暴擾之患。深弊未去，而近患已生矣，故在包荒也。用馮河，泰寧之世，人情習於久安。安於守常，惰於因循，憚於更變，非有馮河之勇，不能有為於斯時也。馮河謂其剛果足以濟深越險也。自古泰治之世，必漸至於衰替，蓋由狃習安逸因循而然。自非剛斷之君，英烈之輔，不能挺特奮發以革其弊也。故曰用馮河。或疑上云包荒則是包含寛容，此云用馮河則是奮發改革，似相反也，不知以含容之量，施剛果之用，乃聖賢之爲也。不遐遺，泰寧之時，人心狃於泰，則苟安逸而已，惡能復深思遠慮及於遐遠之事哉？治夫泰者，當周及庶事，雖遐遠不可遺，若事之微隱，賢才之在僻陋，皆遐遠者也，時泰則固遺之矣。朋亡，夫時之既泰，則人習於安，其情肆而失節，將約而正之，非絶去其朋與之私，則不能也，故云朋亡。自古立法制事，牽於人情，卒不能行者多矣。若夫禁奢侈則害於近戚，限田産則妨於貴家，如此之類，既不能斷以大公而必行，則是牽於朋比也。治泰不能朋亡，則為之難矣。治泰之道，有此四者，則能合於九二之徳，故曰得尚于中行，言能配合中行之義也。尚，配也。

象曰：包荒，得尚于中行，以光大也。

象舉包荒一句，而通解四者之義。言如此，則能配合中行之徳，而其道光明顯大也。

九三：无平不陂，无往不復，艱貞无咎，勿恤其孚，于食有福。

三居泰之中，在諸陽之上，泰之盛也。物理如循環，在下者必升，居上者必降。泰久而必否，故於泰之盛，與陽之將進，而為之戒曰：无常安平而不險陂者，謂无常泰也。无常往而不返者，謂陰當復也。平者陂，往者復，則為否矣。當知天理之必然，方泰之時，不敢安逸，常艱危其思慮，正固其施為，如是則可以无咎。處泰之道，既能艱貞，則可常保其泰，不勞憂恤，得其所求也。不失所期為孚。如是，則於其祿食有福益也。祿食，謂福祉。善處泰者，其福可長也。蓋徳善日積，則福祿日臻，徳踰於祿，則雖盛而非滿。自古隆盛，未有不失道而喪敗者也。

象曰：无往不復，天地際也。

无往不復，言天地之交際也。陽降于下必復於上，陰升于上必復于下，屈伸往來之常理也。因天地交際之道，明否泰不常之理，以為戒也。

六四：翩翩，不富以其鄰，不戒以孚。

六四處泰之過中，以陰在上，志在下復，上二陰亦志在趨下。翩翩，疾飛之貌，四翩翩就下，與其鄰同也。鄰，其類也，謂五與上。夫人富而其類從者，爲利也，不富而從者，其珍也。三陰皆在下之物，居上乃失其實，其志皆欲下行，故不富而相從，不待戒告而誠意相合也。夫陰陽之升降，乃時運之否、泰，或交或散，理之常也。泰既過中，則將變矣。聖人於三，尚云艱貞則有福，蓋三爲將中，知戒則可保，四已過中矣，理必變也。故專言始終反復之道，五，泰之主，則復言處泰之義。

象曰：翩翩不富，皆失實也。不戒以孚，中心願也。

翩翩下往之疾，不待富而鄰從者，以三陰在上，皆失其實故也。陰本在下之物，今乃居上，是失實也。不待告戒而誠意相與者，蓋其中心所願故也。理當然者，天也，衆所同者時也。

六五：帝乙歸妹，以祉元吉。

史謂湯為天乙，厥後有帝祖乙，亦賢王也。後又有帝乙。多士曰：自成湯至于帝乙，罔不明徳恤祀。稱帝乙者，未知誰是。以爻義觀之，帝乙制王姬下嫁之禮法者也。自古帝女雖皆下嫁，至帝乙然後制爲禮法，使降其尊貴，以順從其夫也。六五以陰柔居君位，下應於九二剛明之賢，五能倚任其賢臣而順從之，如帝乙之歸妹然。降其尊而順從於陽，則以之受祉，且元吉也。元吉，大吉而盡善者也。謂成治泰之功也。

象曰：以祉元吉，中以行願也。

所以能獲祉福且元吉者，由其以中道合而行其志願也。有中徳，所以能任剛中之賢。所聽從者，皆其志願也。非其所欲，能從之乎？

上六：城復于隍，勿用師，自邑告命，貞吝。

掘隍土積累以成城，如治道積累以成泰。及泰之終，將反於否，如城土頽圮，復反于隍也。上，泰之終，六以小人處之，行將否矣。勿用師，君之所以能用其衆者，上下之情通而心從也。今泰之將終，失泰之道，上下之情不通矣，民心離散不從其上，豈可用也？用之則亂。衆既不可用，方自其親近而告命之，雖使所告命者得其正，亦可羞吝。邑，所居，謂親近，大率告命必自近始。凡貞凶貞吝有二義，有貞固守此則凶吝者，有雖得正亦凶吝者，此不云貞凶而云貞吝者，將否而方告命，爲可羞吝，否不由於告命也。

象曰：城復于隍，其命亂也。

城復于隍矣，雖其命之亂不可止也。

王弼周易注

11. 泰卦

由 Jack 在 2011, 四月 17 - 19:50 發表

版本狀態: 

已完成校對

　 泰卦 　乾下坤上

泰，小往大來，吉亨。

《彖》曰：泰，小往大來，吉亨。則是天地交，而萬物通也，上下交而其珍也。內陽而外陰，內健而外順，內君子而外小人。君子道長，小人道消也。 

《象》曰：天地交，泰，后以財成天地之道，輔相天地之宜，以左右民。

【注】泰者，物大通之時也。上下大通，則物失其節，故財成而輔相，以左右民也。

初九，拔茅茹，以其彙，征吉。

【注】茅之為物，拔其根而相牽引者也。茹，相牽引之貌也。三陽同志，俱志在外；初為類首，己舉則從，若茅茹也。上順而應，不為違距，進皆得志，故以其類征吉。

《象》曰：拔茅征吉，志在外也。

九二，包荒，用馮河；不遐遺，朋亡。得尚于中行。

【注】體健居中而用乎泰，能包含荒穢，受納馮河者也。用心弘大，无所遐棄，故曰不遐遺也。无私无偏，存乎光大，故曰朋亡也。如此乃可鎰尚于中行。尚，猶配也。中行，謂五。

《象》曰：包荒，得尚于中行，以光大也。

九三，无平不陂，无往不復，艱貞无咎。勿恤其孚，於食有福。

【注】乾本上也，坤本下也，而得泰者，降與升也。而三處天地之際，將復其所處。復其所處則上守其尊，下守其卑，是故无往而不復也，无平而不陂也。處天地之將閉，平路之將陂，時將大變，世將大革，而居不失其正，動不失其應，艱而能貞，不失其義，故无咎也。信義誠著，故不恤其孚而自明也，故曰「勿恤其孚，于食有福」也。

《象》曰：无往不復，天地際也。

【注】天地將各分，復之際。

六四，翩翩，不富以其鄰，不戒以孚。

【注】乾樂上復，坤樂下復，四處坤首，不固所居，見命則退，故曰翩翩也。坤爻皆樂下，己退則從，故不待富而用其鄰也。莫不與己同其志願，故不待戒而自孚也。

《象》曰：翩翩不富，皆失實也。不戒以孚，中心願也。

六五，帝乙歸妹，以祉元吉。

【注】婦人謂嫁曰歸，泰者，陰陽交通之時也。女處尊位，履中居順，降身應二，感以相與，用中行願，不失其禮。帝乙歸妹，誠合斯義。履順居中，行願以祉，盡夫陰陽交配之宜，故元吉也。

《象》曰：以祉元吉，中以行願也。

上六，城復于隍，勿用師，自邑告命，貞吝。

【注】居泰上極，各反所應，泰道將滅，上下不交，卑不上承，尊不下施，是故城復于隍，卑道崩也。勿用師，不煩攻也。自邑告命，貞吝，否道已成，命不行也。

《象》曰：城復于隍，其命亂也。

James Legge 

《䷊泰 - Tai》

English translation: James Legge [?]

Books referencing 《䷊泰》 Library Resources

1  Jump to dictionary Show parallel passages	䷊泰:	泰：小往大來，吉亨。
	Tai:	In Tai (we see) the little gone and the great come. (It indicates that) there will be good fortune, with progress and success.
Jump to dictionary Show parallel passages	彖傳:	泰，小往大來，吉亨。則是天地交，而萬物通也；上下交，而其珍也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。
	Tuan Zhuan:	'The little come and the great gone in Tai, and its indication that there will be good fortune with progress and success' show to us heaven and earth in communication with each other, and all things in consequence having free course, and (also) the high and the low, (superiors and inferiors), in communication with one another, and possessed by the same aim. The inner (trigram) is made up of the strong and undivided lines, and the outer of the weak and divided; the inner is (the symbol of) strength, and the outer of docility; the inner (represents) the superior man, and the outer the small man. (Thus) the way of the superior man appears increasing, and that of the small man decreasing.
Jump to dictionary Show parallel passages	象傳:	天地交泰，后以財成天地之道，輔相天地之宜，以左右民。
	Xiang Zhuan:	(The trigrams for) heaven and earth in communication together form Tai. The (sage) sovereign, in harmony with this, fashions and completes (his regulations) after the courses of heaven and earth, and assists the application of the adaptations furnished by them, - in order to benefit the people.
2  Jump to dictionary Show parallel passages	䷊泰:	初九：拔茅茹，以其彙，征吉。
	Tai:	The first NINE, undivided, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. Advance (on the part of its subject) will be fortunate.
Jump to dictionary Show parallel passages	象傳:	拔茅征吉，志在外也。
	Xiang Zhuan:	'The good fortune of advance, (as suggested by the emblem of) the grass pulled up,' arises from the will (of the party intended) being set on what is external to himself.
3  Jump to dictionary Show parallel passages	䷊泰:	九二：包荒，用馮河，不遐遺，朋亡，得尚于中行。
	Tai:	The second NINE, undivided, shows one who can bear with the uncultivated, will cross the He without a boat, does not forget the distant, and has no (selfish) friendships. Thus does he prove himself acting in accordance with the course of the due Mean.
Jump to dictionary Show parallel passages	象傳:	包荒，得尚于中行，以光大也。
	Xiang Zhuan:	'He bears with the uncultivated, and proves himself acting in accordance with the due mean:' - for (his intelligence is) bright and (his capacity is) great.
4  Jump to dictionary Show parallel passages	䷊泰:	九三：无平不陂，无往不復，艱貞无咎。勿恤其孚，于食有福。
	Tai:	The third NINE, undivided, shows that, while there is no state of peace that is not liable to be disturbed, and no departure (of evil men) so that they shall not return, yet when one is firm and correct, as he realises the distresses that may arise, he will commit no error. There is no occasion for sadness at the certainty (of such recurring changes); and in this mood the happiness (of the present) may be (long) enjoyed.
Jump to dictionary Show parallel passages	象傳:	无往不復，天地際也。
	Xiang Zhuan:	'There is no going away so that there shall not be a return' refers to this as the point where the interaction of heaven and earth takes place.
5  Jump to dictionary Show parallel passages	䷊泰:	六四：翩翩，不富，以其鄰，不戒以孚。
	Tai:	The fourth SIX, divided, shows its subject fluttering (down) - not relying on his own rich resources, but calling in his neighbours. (They all come) not as having received warning, but in the sincerity (of their hearts).
Jump to dictionary Show parallel passages	象傳:	翩翩不富，皆失實也。不戒以孚，中心願也。
	Xiang Zhuan:	'He comes fluttering (down), not relying on his own rich resources:' - both he and his neighbours are out of their real (place where they are). 'They have not received warning, but (come) in the sincerity (of their hearts):' - this is what they have desired in the core of their hearts.
6  Jump to dictionary Show parallel passages	䷊泰:	六五：帝乙歸妹，以祉元吉。
	Tai:	The fifth six, divided, reminds us of (king) Di-yi's (rule about the) marriage of his younger sister. By such a course there is happiness and there will be great good fortune.
Jump to dictionary Show parallel passages	象傳:	以祉元吉，中以行愿也。
	Xiang Zhuan:	'By such a course there is happiness, and there will be great good fortune:' - (the subject of the line) employs the virtue proper to his central position to carry his wishes into effect.
7  Jump to dictionary Show parallel passages	䷊泰:	上六：城復于隍，勿用師。自邑告命，貞吝。
	Tai:	The sixth six, divided, shows us the city wall returned into the moat. It is not the time to use the army. (The subject of the line) may, indeed, announce his orders to the people of his own city; but however correct and firm he may be, he will have cause for regret.
Jump to dictionary Show parallel passages	象傳:	城復于隍，其命亂也。
	Xiang Zhuan:	''The city wall returned back into the moat' shows how the (governmental) orders have (long) been in disorder.

Wilhelm (en, fr)

11. 泰 T'ai / Peace

坤			6
			5		震   兌
			4
乾			3
			2
			1

前

后

交

錯

總

    current       binomial       swap trig.       opposite       flip   X leading master   X constituent master

The Hexagram

	坤 上 乾 下	天 地 泰	泰	第 十 一 卦

T'ai / Peace 
Above K'UN THE RECEPTIVE, EARTH
Below CH'IEN THE CREATIVE, HEAVEN

The Receptive, which moves downward, stands above; the Creative, which moves upward, is below. Hence their influences meet and are in harmony, so that all living things bloom and prosper. This hexagram belongs to the first month (February-March), at which time the forces of nature prepare the new spring.

The Judgment

	吉 亨	泰 小 往 大 來

PEACE. The small departs,
The great approaches. 
Good fortune. Success. 

This hexagram denotes a time in nature when heaven seems to be on earth. Heaven has placed itself beneath the earth, and so their powers unite in deep harmony. Then peace and blessing descend upon all living things.

In the world of man it is a time of social harmony; those in high places show favor to the lowly, and the lowly and inferior in their turn are well disposed toward the highly placed. There is an end to all feuds.

Inside, at the center, in the key position, is the light principle; the dark principle is outside. Thus the light has a powerful influence, while the dark is submissive. In this way each receives its due. When the good elements of society occupy a central position and are in control, the evil elements come under their influence and change for the better. When the spirit of heaven rules in man, his animal nature also comes under its influence and takes its appropriate place.

The individual lines enter the hexagram from below and leave it again at the top. Here the small, weak, and evil elements are about to take their departure, while the great, strong, and good elements are moving up. This brings good fortune and success.

The Image

	以 左 右 民	輔 相 天 地 之 宜	后 以 財 成 天 地 之 道	泰	天 地 交	象 曰

Heaven and earth unite: the image of PEACE. 
Thus the ruler
Divides and completes the course of heaven and earth;
He furthers and regulates the gifts of heaven and earth,
And so aids the people. 

Heaven and earth are in contact and combine their influences, producing a time of universal flowering and prosperity. This stream of energy must be regulated by the ruler of men. It is done by a process of division. Thus men divide the uniform flow of time into the seasons, according to the succession of natural phenomena, and mark off infinite space by the points of the compass. In this way nature in its overwhelming profusion of phenomena is bounded and controlled. On the other hand, nature must be furthered in her productiveness. This is done by adjusting the products to the right time and the right place, which increases the natural yield. This controlling and furthering activity of man in his relation to nature is the work on nature that rewards him.

Lower line

	征 吉	以 其 彙	拔 茅 茹	初 九

Nine at the beginning means:
When ribbon grass is pulled up, the sod comes with it. 
Each according to his kind. 
Undertakings bring good fortune. 

In times of prosperity every able man called to fill an office draws like minded people along with him, just as in pulling up ribbon grass one always pulls up a bunch of it, because the stalks are connected by their roots. In such times, when it is possible to extend influence widely, the mind of an able man is set upon going out into life and accomplishing something.

Second line

	得 尚 于 中 行	朋 亡	不 遐 遺	用 馮 河	包 荒	九 二

Nine in the second place means:
Bearing with the uncultured in gentleness,
Fording the river with resolution,
Not neglecting what is distant,
Not regarding one's companions:
Thus one may manage to walk in the middle. 

In times of prosperity it is important and above all to possess enough greatness of soul to bear with imperfect people. For in the hands of a great master no material is unproductive; he can find use for everything. But this generosity is by no means laxity or weakness. It is during times of prosperity especially that we must always be ready to risk even dangerous undertakings, such as the crossing of a river, if they are necessary. So too we must not neglect what is distant but must attend scrupulously to everything. Factionalism and the dominance of cliques are especially to be avoided. Even if people of like mind come forward together, they ought not to form a faction by holding together for mutual advantage; instead, each man should do is duty. These are four ways in which one can overcome the hidden danger of a gradual slackening that always lurks in any time of peace. And that is how one finds the middle way for action.

Third line

	于 食 有 福	勿 恤 其 孚	無 咎	艱 貞	無 往 不 復	無 平 不 陂	九 三

Nine in the third place means:
No plain not followed by a slope. 
No going not followed by a return. 
He who remains persevering in danger
Is without blame. 
Do not complain about this truth;
Enjoy the good fortune you still possess. 

Everything on earth is subject to change. Prosperity is followed by decline: this is the eternal law on earth. Evil can indeed be held in check but not permanently abolished. It always returns. This conviction might induct melancholy, but it should not; it ought only to keep us from falling into illusion when good fortune comes to us. If we continue mindful of the danger, we remain persevering and make no mistakes. As long as a man's inner nature remains stronger and richer than anything offered by external fortune, as long as he remains inwardly superior to fate, fortune will not desert him.

Fourth line

	不 戒 以 孚	不 富 以 其 鄰	翩 翩	六 四

Six in the fourth place means:
He flutters down, not boasting of his wealth,
Together with his neighbor,
Guileless and sincere. 

In times of mutual confidence, people of high rank come in close contact with the lowly quite simply and without boasting of their wealth. This is not due to the force of circumstances but corresponds with their inmost sentiment. The approach is made quite spontaneously, because it is based on inner conviction.

Fifth line

	以 祉 元 吉	帝 乙 歸 妹	六 五

Six in the fifth place means:
The sovereign I
Gives his daughter in marriage. 
This brings blessing
And supreme good fortune. 

The sovereign I is T'ang the Completer. By his decree the imperial princesses, although higher in rank than their husbands, had to obey them like all other wives. Here too we are shown a truly modest union of high and low that brings happiness and blessings.

Upper line

	自 邑 告 命 貞 吝	勿 用 師	城 復 于 隍	上 六

Six at the top means:
The wall falls back into the moat. 
Use no army now. 
Make your commands known within your own town. 
Perseverance brings humiliation. 

The change alluded to in the middle of the hexagram has begun to take place. The wall of the town sinks back into the moat from which it was dug. The hour of doom is at hand. When matters have come to this pass, we should submit to fate and not try to stave it off by violent resistance. The one recourse left us is to hold our own within our intimate circle. Should we persevere in trying to resist the evil in the usual way, our collapse would only be more complete, and humiliation would be the result.

PDF]Buddhist I Ching - E-Library

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This book is a reading of the classic I Ching by the noted Chinese Buddhist. Chih-hsu Ou-i ... classics Buddhists drew from was, naturally, the I Ching. Eleventh- ... treats the I Ching in a systematic way from the point of view of Buddhist teaching ... The face of religion was changing, it seemed, or different phases of religion.