42. 益 Yi / Increase

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周易本義［宋．朱熹撰］

42. 益卦

 

由 Jack 在 2011, 四月 17 - 09:10 發表

 　益　　震下巽上

 益，利有攸往，利涉大川。

 益，增益也。為卦損上卦初畫之陽，益下卦初畫之陰，自上卦而下於下卦之下，故為益。卦之九五、六二，皆得中正。下震上巽，皆木之象，故其占利有所往，而利涉大川也。

《彖》曰：益，損上益下，民說无疆；自上下下，其道大光。

 上下之下，去聲。以卦體釋卦名義。

利有攸往，中正有慶。利涉大川，木道乃行。

 以卦體、卦象釋卦辭。

益動而巽，日進无疆。天施地生，其益无方。凡益之道，與時偕行。

 施，始豉反。動、巽二卦之德，乾下施，坤上生，亦上文卦體之義。又以此極言贊益之大。

《象》曰：風雷，益，君子以見善則遷，有過則改。

 風雷之勢，交相助益。遷善改過，益之大者，而其相益亦猶是也。

初九，利用為大作，元吉，无咎。

 初雖居下，然當益下之時，受上之益者也，不可徒然无所報效。故利用為大作，必元吉，然後得无咎。

《象》曰：元吉，无咎，下不厚事也。

 下本不當任厚事，故不如是，不足以塞咎也。

六二，或益之十朋之龜，弗克違，永貞吉，王用享于帝，吉。

 六二，當益下之時，虛中處下，故其象占與損六五同。然爻位皆陰，故以永貞為戒。以其居下而受上之益，故又為卜郊之吉占。

《象》曰：或益之，自外來也。

 或者，眾无定主之辭。

六三，益之用凶事，无咎。有孚中行，告公用圭。

 六三陰柔，不中不正，不當得益者也。然當益下之時，居下之上，故有益之以凶事者。蓋警戒震動，乃所以益之也。占者如此，然後可以无咎。又戒以有孚中行，而告公用圭也。用圭，所以通信。

《象》曰：益用凶事，固有之也。

 益用凶事，欲其困心衡慮而固有之也。

六四，中行告公從，利用為依遷國。

 三、四皆不得中，故皆以中行為戒。此言以益下為心，而合於中行，則告公而見從矣。傳曰：「周之東遷，晉、鄭焉依。」蓋古者遷國以益下，必有所依，然後能立。此爻又為遷國之吉占也。

《象》曰：告公從，以益志也。

九五，有孚惠心，勿問元吉，有孚惠我德。

 上有信以惠於下，則下亦有信以惠於上矣。不問而元吉可知。

《象》曰：有孚惠心，勿問之矣。惠我德，大得志也。

上九，莫益之，或擊之，立心勿恒，凶。

 以陽居益之極，求益不已，故莫益而或擊之。立心勿恒，戒之也。

《象》曰：莫益之，偏辭也。或擊之，自外來也。

 莫益之者，猶從其求益之偏辭而言也。若究而言之，則又有擊之者矣。

易程傳（伊川易傳）

42. 益卦

 

由 Jack 在 2011, 九月 25 - 21:40 發表

版本狀態: 

已完成校對

　閱讀古書 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19

文字輸入：Joanna

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  　 益卦 　震下巽上

益，《序卦》：損而不巳必益，故受之以益。盛衰損益如循環，損極必益，理之自然，益所以繼損也。為卦巽上震下，雷風二物相益者也。風烈則雷迅，雷激則風怒，雨相助益所以為益，此以象言也。巽震二卦皆由下變而成，陽變而為陰者損也，陰變而為陽者益也。上卦損而下卦益，損上益下所以為益，此以益言也。下厚則上安，故益下為益。 

益，利有攸往，利涉大川。

益者，益於天下之道也，故利有攸往。益之道，可以濟險難，利涉大川也。 

彖曰：益，損上益下，民說无疆，自上下下，其道大光。

以卦義與卦才言也，卦之為益，以其損上益下也，損於上而益下，則民說之。无疆，謂无窮極也。自上而降已以下下，其道之大光顯也，陽下居初，陰上居四，為自上下下之義。 

利有攸往，中正有慶； 

五以剛陽中正居尊位，二復以中正應之，是以中正之道益天下，天下受其福慶也。 

利涉大川，木道乃行。

益之為道，於平常無事之際其益猶小；當艱危險難則所益至大，故利涉大川也。於濟艱險，乃益道大行之時也。益誤作木，或以為上巽下震，故云木道，非也。 

益動而巽，日進无疆， 

又以二體言卦才：下動而上巽，動而巽也。為益之道，其動巽順於理，則其益日進廣大，无有疆限也，動而不順於理，豈能成大益也。 

天施地生，其益无方， 

以天地之功，言益道之大。聖人體之以益天下也。天道資始，地道生物，天施地生，化育萬物，各正性命，其益可謂无方矣。方所也。有方所則有限量，无方謂廣大无窮極也，天地之益萬物，豈有窮際乎。 

凡益之道，與時偕行。

天地之益无窮者，理而已矣。聖人利益天下之道，應時順理與天地合，與時偕行也。 

象曰：風雷，益，君子以見善則遷，有過則改。

風烈則雷迅，雷激則風怒，二物相益者也。君子觀風雷相益之相，而求益於己為益之道，无若見善則遷，有過則改也。見善能遷，則可以盡天下之善。有過能改，則无過矣。益於人者，則无大於是。

初九，利用為大作，元吉，无咎。

初九，震動之主，剛陽之盛也。居益之時，其才足以益物，雖居至下，而上有六四之大臣應於己。四巽順之主，上能巽於君，下能順於賢才也。在下者不能有為也，得在上者應從之，則宜以其道輔於上，作大益天下之事，利用為大作也。居下而得上之用，以行其志，必須所為大善而吉，則无過咎。不能元吉，則不唯在己有咎，乃累乎上，為上之咎也。在至下而當大任，小善不足以稱也，故必元吉然後得无咎。 

象曰：元吉，无咎，下不厚事也。

在下者本不當處厚事。厚事，重大之事也，以為在上所任，所以當大事，必能濟大事而致元吉，乃為无咎。能致元吉，則在上者任之，為知人已當之為勝任，不然則上下皆有咎也。 

六二，或益之，十朋之龜，弗克違，永貞吉。王用享于帝，吉。

六二處中正而體柔順，有虛中之象。人處中正之道，虛其中以求益，而能順從天下，孰不願告而益之。孟子曰：夫茍好善，則四海之內皆將輕千里而來，告之以善。夫滿則不受，虛則來物，理自然也。故或有可益之事，則眾朋助而益之。十者，眾辭。眾人所是，理之至當也。龜者，占吉凶、辨是非之物，言其至是，龜不能違也。永貞吉，就六二之才而言，二中正虛中，能得眾人之益者也，然而質本陰柔，故戒在常永貞固則吉也。求益之道，非永貞則安能守也。損之六五，十朋之則元吉者，蓋居尊自損，應下之剛，以柔而居剛，柔為虛，受剛為固守，求益之至善，故元吉也。六二虛中求益，亦有剛陽之應，而以柔居柔，疑益之未固也，故戒能常永貞固則吉也。王用享于帝，吉如二之虛中而能永貞，用以享上帝，猶當獲吉，況與人接物，其意有不通乎，求益於人有不應乎。祭天，天子之事，故云王用也。 

象曰：或益之，自外來也。

既中正虛中，能受天下之善而固守，則有有益之事，眾人自外來，益之矣。或曰：自外來，豈非謂五乎。曰：如二之中正虛中，天下孰不顧益之。五為正應，固在其中矣。 

六三，益之，用凶事，无咎。有孚，中行告公，用圭。

三居下體之上，在民上者也，乃守令也。居陽應剛，處動之極，居民上而剛決，果於為益者也。果於為益，用之凶事則无咎。凶事謂患難非常之事。三居下之上，在下當承稟於上，安得自任擅為益乎，唯於患難非常之事，則可量宜應卒，奮不顧身庇其民，故无咎也。下專自任，上必忌疾。雖當凶難，以義在可為，然必有其孚誠，而所為合於中道，則誠意通於上，而上信與之矣。專為而无為，上愛民之至誠，固不可也，雖有誠意而所為不合中行，亦不可也。圭者，通信之物。《禮》云：大夫執圭而使所以申信也。凡祭祀朝聘用圭玉，所以通達誠信也。有誠孚而得中道，則能使上信之，是猶告公上用圭玉也，其孚能通達於上矣。在下而有為之道，固當有孚中行。又三陰爻而不中，故發此義。或曰，三乃陰柔，何得反以剛果任事？為義曰：三質雖本陰，然其居陽乃自處以剛也，應剛乃志在乎剛也。居動之極，剛果於行也，以此行益，非剛果而何易，所以所勝為義，故不論其本質也。 

象曰：益用凶事，固有之也。

六三益之，獨可用於凶事者，以其固有之也，謂專固自任其事也。居下當稟承於上，乃專任其事。唯救民之凶災，拯時之艱急則可也，乃處急難變故之權宜，故得无咎，若平時則不可也。 

六四，中行，告公從，利用為依遷國。

四當益時，處近君之位，居得其正，以柔巽輔上，而下順應於初剛陽，如是可以益於上也，唯處不得其中，而所應又不中，是不足於中也。故云若行得中道，則可以益於君上，告於上而獲信從矣。以柔巽之體非有剛特之操，故｢利用為依遷國｣。為依，依附於上也。遷國，順下而動也。上依剛中之君而致其益下，順剛陽之才以行其事，利用如是也。自古國邑民不安，其居則遷，遷國者順下而動也。 

象曰：告公從，以益志也。

爻辭但云：得中行，則告公而獲從，象復明之曰：告公而獲從者，告之以益天下之志也，志茍在於益天下，上必信而從之。事君者，不患上之不從，患其志之不誠也。 

九五，有孚，惠心，勿問元吉。有孚，惠我德。

五剛陽中正居尊位，又得六二之中正相應，以行其益，何所不利！以陽實在中，有孚之象也。以九五之德之才之位而中心至誠，在惠益於物，其至善大吉，不問可知，故云勿問元吉。人君居得致之，位操可致之權，茍至誠，益於天下，天下受其大福，其元吉不假言也。有孚惠我德，人君至誠益於天下，天下之人，无不至誠愛戴，以君之德澤為恩惠也。 

象曰：有孚惠心，勿問之矣；惠我德，大得志也。

人君有至誠惠益天下之心，其元吉不假言也，故云勿問之矣。天下至誠，懷吾德以為惠，是其道大行，人君之疾矣。 

上九，莫益之，或擊之，立心勿恆，凶。

上居无位之地，非行益於人者也。以剛處益之極，求益之甚者也，所應者陰，非取善自益者也。利者眾人所同欲也。專欲益己，其害大矣，欲之甚則昏敝而忘義理，求之極則侵奪而致仇怨。故夫子曰：放於利而行多怨。孟子謂：先利則不奪不饜。聖賢之深戒也。九以剛而求益之極，眾人所共惡，故无益之者，而或攻擊之矣。立心勿恆凶，聖人戒，人存心不可專利。云勿恆，如是凶之道也，所當速改也。 

象曰：莫益之，偏辭也；或擊之，自外來也。

理者天下之至，公利者眾人所同。欲茍公其心，不失其正理，則與眾同利无侵於人，人亦欲與之；若切於好利，蔽於自私，求自益以損於人，則人亦與之力爭，故莫肯益之而有擊奪之者矣。云莫益之者，非其偏己之辭也。茍不偏己，合於公道，則人亦益之，何為擊之乎。既求益於人，至於甚極，則人皆惡而欲攻之，故擊之者自外來也。人為善則千里之外應之。六二中正虛己，益之者自外而至是也，茍為不善則千里之外違之。上九求益之極，擊之者自外而至是也。《繫辭》曰：君子安其身而後動，易其心而後語，定其交而後求。君子脩此三者，故全也。危人，則民不與也；懼以語，則民不應也；无交而求，則民不與也。莫之與，則傷之者至矣。《易》曰：莫易之，或擊之，立心勿恆，凶。君子言動與求，皆以其道乃完善也，不然則取傷而凶矣。

王弼周易注

42. 益卦

 

由 Jack 在 2011, 四月 17 - 21:57 發表

版本狀態: 

已完成校對

　 益 　震下巽上

益，利有攸往，利涉大川。

《彖》曰：益，損上益下，民說无疆，

【注】震，陽也，巽，陰也。巽非違震者也，處上而巽，不違於下，損上益下之謂也。

自上下下，其道大光。 利有攸往，中正有慶。

【注】五處中正，自上下下，故有慶也。以中正有慶之德，有攸往也，何適而不利哉。

利涉大川，木道乃行。

【注】木者，以涉大川為常而不溺者也。以益涉難，同乎木也。

益動而巽，日進无疆。天施地生，其益无方。

【注】損上益下。

凡益之道，與時偕行。

【注】益之為用，施未足也；滿而益之，害之道也。故凡益之道，與時偕行也。

《象》曰：風雷，益，君子以見善則遷，有過則改。

【注】遷善改過，益莫大焉。

初九，利用為大作，元吉无咎。

【注】處益之初，居動之始，體夫剛德，以莅其事，而之乎巽，以斯大作，必獲大功。夫居下非厚事之地，在卑非任重之處，大作非小功所濟，故元吉，乃得无咎也。

《象》曰：元吉无咎，下不厚事也。

【注】時可以大作而下不可以厚事，得其時而无其處，故元吉，乃得无咎也。

六二，或益之十朋之龜，弗克違，永貞吉。王用享于帝，吉。

【注】以柔居中，而得其位，處內履中，居益以沖。益自外來，不召自至，不先不為，則朋龜獻策，同於損卦六五之位。位不當尊，故吉在永貞也。帝者，生物之主，興益之宗，出震而齊巽者也。六二居益之中，體柔當位，而應於巽，享帝之美，在此時也。

《象》曰：或益之，自外來也。

六三，益之用凶事，无咎。有孚，中行，告公用圭。

【注】以陰居陽，求益者也，故曰益之。益不外來，己自為之，物所不與，故在謙則戮，救凶則免。以陰居陽，處下卦之上，壯之甚也，用救衰危，物所恃也，故用凶事，乃得无咎也。若能益不為私，志在救難，壯不至亢，不失中行，以此告公，國主所任也。用圭之禮，備此道矣。故曰有孚，中行告公用圭也。公者，臣之極也。凡事足以施天下，則稱王；次天下之大者，則稱公。六三之才，不足以告王，足以告公，而得用圭也。故曰｢中行，告公用圭｣也。

《象》曰：益用凶事，固有之也。

【注】用施凶事，乃得固有之也。

六四，中行，告公從，利用為依遷國。

【注】居益之時，處巽之始，體柔當位，在上應下，卑不窮下，高不處亢，位雖不中，用中行者也。以斯告公，何有不從？以斯依遷，誰有不納也？

《象》曰：告公從，以益志也。

【注】疾益也。

九五，有孚惠心，勿問元吉。有孚，惠我德。

【注】得位履尊，為益之主者也。為益之大，莫大於信，為惠之大，莫大於心。因民所利而利之焉，惠而不費，惠心者也。信以惠心，盡物之願，固不待問而元吉。有孚，惠我德也，以誠惠物，物亦應之，故曰｢有孚，惠我德｣也。

《象》曰：有孚惠心，勿問之矣。惠我德，大得志也。

上九，莫益之，或擊之，立心勿恒，凶。

【注】處益之極，過盈者也。求益无已，心无恒者也。无厭之求，人弗與也。獨唱莫和，是偏辭也。人道惡盈，怨者非一，故曰｢或擊之｣也。

《象》曰：莫益之，偏辭也。或擊之，自外來也。

James Legge 

《䷩益 - Yi》

English translation: James Legge [?]

Books referencing 《䷩益》 Library Resources

1  Jump to dictionary Show parallel passages	䷩益:	益：利有攸往，利涉大川。
	Yi:	Yi indicates that (in the state which it denotes) there will be advantage in every movement which shall be undertaken, that it will be advantageous (even) to cross the great stream.
Jump to dictionary Show parallel passages	彖傳:	益，損上益下，民說无疆，自上下下，其道大光。利有攸往，中正有慶。利涉大川，木道乃行。益動而巽，日進无疆。天施地生，其益无方。凡益之道，與時偕行。
	Tuan Zhuan:	In Yi we see the upper (trigram) diminished, and the lower added to. The satisfaction of the people (in consequence of this) is without limit. What descends from above reaches to all below, so great and brilliant is the course (of its operation). That 'there will be advantage in every movement which shall be undertaken' appears from the central and correct (positions of the second and fifth lines), and the (general) blessing (the dispensing of which they imply). That 'it will be advantageous (even) to cross the great stream' appears from the action of wood (shown in the figure). Yi is made up of (the trigrams expressive of) movement and docility, (through which) there is daily advancement to an unlimited extent. We have (also) in it heaven dispensing and earth producing, leading to an increase without restriction of place. Everything in the method of this increase proceeds according to the requirements of the time.
Jump to dictionary Show parallel passages	象傳:	風雷，益；君子以見善則遷，有過則改。
	Xiang Zhuan:	(The trigram representing) wind and that for thunder form Yi. The superior man, in accordance with this, when he sees what is good, moves towards it; and when he sees his errors, he turns from them.
2  Jump to dictionary Show parallel passages	䷩益:	初九：利用為大作，元吉，无咎。
	Yi:	The first NINE, undivided, shows that it will be advantageous for its subject in his position to make a great movement. If it be greatly fortunate, no blame will be imputed to him.
Jump to dictionary Show parallel passages	象傳:	元吉无咎，下不厚事也。
	Xiang Zhuan:	'If the movement be greatly fortunate, no blame will be imputed to him:' - though it is not for one in so low a position to have to do with great affairs.
3  Jump to dictionary Show parallel passages	䷩益:	六二：或益之，十朋之龜弗克違，永貞吉。王用享于帝，吉。
	Yi:	The second SIX, divided, shows parties adding to the stores of its subject ten pairs of tortoise shells whose oracles cannot be opposed. Let him persevere in being firm and correct, and there will be good fortune. Let the king, (having the virtues thus distinguished), employ them in presenting his offerings to God, and there will be good fortune.
Jump to dictionary Show parallel passages	象傳:	或益之，自外來也。
	Xiang Zhuan:	'Parties add to his stores:' - they come from beyond (his immediate circle) to do so.
4  Jump to dictionary	䷩益:	六三：益之用凶事，无咎。有孚中行，告公用圭。
	Yi:	The third SIX, divided, shows increase given to its subject by means of what is evil, so that he shall (be led to good), and be without blame. Let him be sincere and pursue the path of the Mean, (so shall he secure the recognition of the ruler, like) an officer who announces himself to his prince by the symbol of his rank.
Jump to dictionary	象傳:	益用凶事，固有之也。
	Xiang Zhuan:	'Increase is given by means of what is evil and difficult:' - as he has in himself (the qualities called forth).
5  Jump to dictionary	䷩益:	六四：中行，告公從。利用為依遷國。
	Yi:	The fourth SIX, divided, shows its subject pursuing the due course. His advice to his prince is followed. He can with advantage be relied on in such a movement as that of removing the capital.
Jump to dictionary	象傳:	告公從，以益志也。
	Xiang Zhuan:	'His advice to his prince is followed:' - his (only) object in it being the increase (of the general good).
6  Jump to dictionary Show parallel passages	䷩益:	九五：有孚惠心，勿問元吉。有孚惠我德。
	Yi:	The fifth NINE, undivided, shows its subject with sincere heart seeking to benefit (all below). There need be no question about it; the result will be great good fortune. (All below) will with sincere heart acknowledge his goodness.
Jump to dictionary Show parallel passages	象傳:	有孚惠心，勿問之矣。惠我德，大得志也。
	Xiang Zhuan:	'(The ruler) with sincere heart seeks to benefit (all below):' - there need be no question (about the result). '(All below) with sincere heart acknowledge (his goodness):' - he gets what he desires on a great scale.
7  Jump to dictionary Show parallel passages	䷩益:	上九：莫益之，或擊之，立心勿恆，凶。
	Yi:	In the sixth NINE, undivided, we see one to whose increase none will contribute, while many will seek to assail him. He observes no regular rule in the ordering of his heart. There will be evil.
Jump to dictionary Show parallel passages	象傳:	莫益之，偏辭也。或擊之，自外來也。
	Xiang Zhuan:	'To his increase none will contribute:' - this expresses but half the result. 'Many will seek to assail him:' - they will come from beyond (his immediate circle) to do so.

Wilhelm (en, fr)

42. 益 I / Increase

巽			6
			5		艮   坤
			4
震			3
			2
			1

前

后

交

錯

總

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

The Hexagram

	巽 上 震 下	風 雷 益	益	第 四 十 二 卦

I / Increase 
Above SUN THE GENTLE, WIND
below CHÊN THE AROUSING, THUNDER

The idea of increase is expressed in the fact that the strong lowest line of the upper trigram has sunk down and taken its place under the lower trigram. This conception also expresses the fundamental idea on which the Book of Changes is based. To rule truly is to serve.

A sacrifice of the higher element that produces an increase of the lower is called an out-and-out increase: it indicates the spirit that alone has power to help the world.

The Judgment

	利 涉 大 川	利 有 攸 往	益

INCREASE. It furthers one
To undertake something. 
It furthers one to cross the great water. 

Sacrifice on the part of those above for the increase of those below fills the people with a sense of joy and gratitude that is extremely valuable for the flowering of the commonwealth. When people are thus devoted to their leaders, undertakings are possible, and even difficult and dangerous enterprises will succeed. Therefore in such times of progress and successful development it is necessary to work and make the best use of the time. This time resembles that of the marriage of heaven and earth, when the earth partakes of the creative power of heaven, forming and bringing forth living beings. The time of INCREASE does not endure, therefore it must be utilized while it lasts.

The Image

	有 過 則 改	君 子 以 見 善 則 遷	益	風 雷	象 曰

Wind and thunder: the image of INCREASE. 
Thus the superior man:
If he sees good, he imitates it;
If he has faults, he rids himself of them. 

While observing how thunder and wind increase and strengthen each other, a man can note the way to self-increase and self-improvement. When he discovers good in others, he should imitate it and thus make everything on earth his own. If he perceives something bad in himself, let him rid himself of it. In this way he becomes free of evil. This ethical change represents the most important increase of personality.

Lower line

	無 咎	元 吉	利 用 為 大 作	初 九

Nine at the beginning means:
It furthers one to accomplish great deeds. 
Supreme good fortune. No blame. 

If great help comes to a man from on high, this increased strength must be used to achieve something great for which he might otherwise never have found energy, or readiness to take responsibility. Great good fortune is produced by selflessness, and in bringing about great good fortune, he remains free of reproach.

Second line

	王 用 享 于 帝 吉	永 貞 吉	十 朋 之 龜 弗 克 違	或 益 之	六 二

Six in the second place means:
Someone does indeed increase him;
Ten pairs of tortoises cannot oppose it. 
Constant perseverance brings good fortune. 
The king presents him before God. 
Good fortune. 

A man brings about real increase by producing in himself the conditions for it, that is, through receptivity to and love of the good. Thus the thing for which he strives comes of itself, with the inevitability of natural law. Where increase is thus in harmony with the highest laws of the universe, it cannot be prevented by any constellation of accidents. But everything depends on his not letting unexpected good fortune make him heedless; he must make it his own through inner strength and steadfastness. Then he acquires meaning before God and man, and can accomplish something for the good of the world.

Third line

	告 公 用 圭	有 孚 中 行	無 咎	用 凶 事	益 之	六 三

Six in the third place means:
One is enriched through unfortunate events. 
No blame, if you are sincere
And walk in the middle,
And report with a seal to the prince. 

A time of blessing and enrichment has such powerful effects that even events ordinarily unfortunate must turn out to the advantage of those affected by them. These persons become free of error, and by acting in harmony with truth they gain such inner authority that they exert influence as if sanctioned by letter and seal.

Fourth line

	利 用 為 依 遷 國	告 公 從	中 行	六 四

Six in the fourth place means:
If you walk in the middle
And report the prince,
He will follow. 
It furthers one to be used
In the removal of the capital. 

It is important that there should be men who mediate between leaders and followers. These should be disinterested people, especially in times of increase, since the benefit is to spread from the leader to the people. Nothing of this benefit should be held back in a selfish way; it should really reach those for whom it is intended. This sort of intermediary, who also exercises a good influence on the leader, is especially important in times when it is a matter of great undertakings, decisive for the future and requiring the inner assent of all concerned.

Fifth line

	有 孚 惠 我 德	勿 周 元 吉	惠 心	有 孚	九 五

Nine in the fifth place means:
If in truth you have a kind heart, ask not. 
Supreme good fortune. 
Truly, kindness will be recognized as your virtue. 

True kindness does not count upon nor ask about merit and gratitude but acts from inner necessity. And such a truly kind heart finds itself rewarded in being recognized, and thus the beneficent influence will spread unhindered.

Upper line

	凶	立 心 勿 恆	或 擊 之	莫 益 之	上 九

Nine at the top means:
He brings increase to no one. 
Indeed, someone even strikes him. 
He does not keep his heart constantly steady. 
Misfortune. 

The meaning here is that through renunciation those in high place should bring increase to those below. By neglecting this duty and helping no one, they in turn lose the furthering influence of others and soon find themselves alone. In this way they invite attacks. An attitude not permanently in harmony with the demands of the time will necessarily bring misfortune with it. Confucius says about this line:

The superior man sets his person at rest before he moves; he composes his mind before he speaks; he makes his relations firm before he asks for something. By attending to these three matters, the superior man gains complete security. But if a man is brusque in his movements, others will not co-operate. If he is agitated in his words, they awaken no echo in others. If he asks for something without having first established relations, it will not be given to him. If no one is with him, those who would harm him draw near.

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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.