44. 姤 Gou / Coming to Meet

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周易本義［宋．朱熹撰］

44. 姤卦

 

由 Jack 在 2011, 四月 17 - 09:14 發表

 　姤　　巽下乾上

 姤，女壯，勿用取女。

 姤，古后反。取，七喻反。姤，遇也。決盡則為純乾，四月之卦。至姤然後一陰可見，而為五月之卦。以其本非所望，而卒然值之，如不期而遇者，故為遇。遇已非正，又一陰而遇五陽，則女德不貞而壯之甚也。取以自配，必害乎陽，故其象占如此。

《彖》曰：姤，遇也，柔遇剛也。

 釋卦名。

勿用取女，不可與長也。

 釋卦辭。

天地相遇，品物咸章也。

 以卦體言。

剛遇中正，天下大行也。

 指九五。

姤之時義大矣哉。

 幾微之際，聖人所謹。

《象》曰：天下有風，姤，后以施命誥四方。

初六，繫于金柅，貞吉，有攸往，見凶，羸豕孚蹢躅。

 柅，乃李反，又女紀反。柅，所以止車，以金為之，其剛可知。一陰始生，靜正則吉，往進則凶。故以二義戒小人，使不害於君子，則有吉而无凶。然其勢不可止也，故以羸豕蹢躅曉君子，使深為之備云。

《象》曰：繫于金柅，柔道牽也。

 牽，進也，以其進，故止之。

九二，包有魚，无咎，不利賓。

 魚，陰物。二與初遇，為包有魚之象。然制之在己，故猶可以无咎。若不制而使遇於眾，則其為害廣矣。故其象占如此。

《象》曰：包有魚，義不及賓也。

九三，臀无膚，其行次且，厲，无大咎。

 九三過剛不中，下不遇於初，上无應於上，居則不安，行則不進，故其象占如此。然既无所遇，則无陰邪之傷。故雖危厲，而无大咎也。

《象》曰：其行次且，行未牽也。

九四，包无魚，起凶。

 初六正應，已遇於二而不及於己，故其象占如此。

《象》曰：无魚之凶，遠民也。

 遠，袁萬反。民之去己，猶己遠之。

九五，以杞包瓜，含章，有隕自天。

 瓜，陰物之在下者，甘美而善潰。杞，高大堅實之木也。五以陽剛中正，主卦於上，而下防始生必潰之陰，其象如此。然陰陽迭勝，時運之常，若能含晦章美，靜以制之，則可以回造化矣。有隕自天，本无而倏有之象也。

《象》曰：九五含章，中正也。有隕自天，志不捨命也。

 舍，音捨。

上九，姤其角，吝，无咎。

 角，剛乎上者也。上九，以剛居上而无位，不得其遇，故其象占與九三類。

《象》曰：姤其角，上窮吝也。

易程傳（伊川易傳）

44. 姤卦

 

由 Jack 在 2011, 九月 25 - 21:44 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

文字輸入：Joanna

---

　姤　巽下乾上

姤，《序卦》：夬，決也。决必有遇，故受之以姤。姤，遇也。决，判也，物之决判則有遇合，本合則何遇，姤所以次夬也。為卦乾上巽下，以二體言之，風行天下，天之下者萬物也。風之行，無不經觸，乃遇之象。又一陰始生於下，陰與陽遇也，故為姤。

姤，女壯，勿用取女。

一陰始生，自是而長，漸以盛大，是女之將長壯也。陰長則陽消，女壯則男弱，故戒勿用取如是之女。取女者，欲其柔和順從，以成家道。姤乃方進之陰，漸壯而敵陽者，是以不可取也。女漸壯則失男，女之正家道敗矣。姤雖一陰甚微，然有漸壯之道，所以戒也。

彖曰：姤，遇也，柔遇剛也。

姤之義遇也。卦之為姤，以柔遇剛也。一陰方生，始與陽相遇也。

勿用取女，不可與長也。

一陰既生，漸長而盛，陰盛則陽衰矣。取女者欲長久而成家也，此漸盛之陰，將消勝於陽，不可與之長久也。凡女子、小人、夷狄，勢茍漸盛，何可與久也，故戒勿用取如是之女。

天地相遇，品物咸章也；

陰始生於下，與陽相遇，天地相遇也。陰陽不相交遇，則萬物不生；天地相遇，則化育庶類。品物咸章，萬物章明也。

剛遇中正，天下大行也，

以卦才言也，五與二皆以陽剛居中與正，中正相遇也。君得剛中之臣，臣遇中正之君，君臣以剛陽遇中正，其道可以大行於天下矣。

姤之時義大矣哉。

贊姤之時，與姤之義，至大也。天地不相遇則萬物不生，君臣不相遇則政治不興，聖賢不相遇則道德不亨，事物不相遇則功用不成，姤之時與義皆甚大也。

象曰：天下有風，姤，后以施命誥四方。

風行天下，无所不周，為君后者，觀其周徧之象，以施其命令，周誥四方也。風行地上，與天下有風，皆為周徧庶物之象。而行於地上，徧觸萬物，則為觀，經歷觀省之象也。行於天下，周徧四方，則為姤，施發命令之象也。諸象，或稱先王，或稱后，或稱君子、大人。稱先王者，所以立法制，建國作樂，省方敕法，閉關、育物、享帝皆是也。稱后者，后王之所為也，財成天地之道，施命誥四方是也。君子，則上下之通稱。大人者，王公之通稱。

初六，繫于金柅，貞吉。有攸往，見凶。羸豕孚蹢躅*。

姤，陰始生而將長之卦，一陰生則長而漸盛，陰長則陽消，小人道長也，制之當於其微而未盛之時。柅，止車之物。金，為之堅強之至也。止之以金柅而又繫之，止之固也。固止使不得進，則陽剛貞正之道吉也。使之進往，則漸盛而害於陽，是見凶也。羸豕孚蹢躅，聖人重為之戒，言陰雖甚微，不可忽也。豕，陰躁之物，故以為況。羸弱之豕雖未能強猛，然其中心在乎蹢躅。蹢躅，跳躑也。陰微而在下，可謂羸矣，然其中心常在乎消陽也。君子小人異道，小人雖微弱之時，未嘗无害君子之心，防於微則无能為矣。

註* 蹢：ㄉ一ˊ 躅：ㄓㄨˊ

象曰：繫于金柅，柔道牽也。

牽者，引而進也。陰始生而漸進，柔道方牽也。繫之于金柅，所以止其進也。不使進，則不能消正道，乃貞吉也。

九二，包有魚，无咎，不利賓。

姤，遇也。二與初，密比相遇者也。在他卦，則初正應於四；在姤，則以遇為重。相遇之道，主於專一。二之剛中，遇固以誠，然初之陰柔，群陽在上而又有所應者，其志所求也。陰柔之質，鮮克貞固。二之於初，難得其誠心矣，所遇不得其誠心，遇道之乖也。包者，苴裹也。魚，陰物之美者。陽之於陰，其所悅美，故取魚象。二於初，若能固蓄之，如包苴之有魚，則於遇為无咎矣。賓，外來者也。不利賓，包苴之魚豈能及賓，謂不可更及外人也。遇道當專一，二則雜矣。

象曰：包有魚，義不及賓也。

二之遇初，不可使有二於外，當如包苴之有魚。包苴之有魚，義不及於賓客也

九三，臀无膚，其行次且，厲，无大咎。

二與初既相遇，三說初而密比於二，非所安也。又為二所忌，惡其居不安，若臀之无膚也。處既不安則當去之，而居姤之時，志求乎遇，一陰在下，是所欲也，故處雖不安，而其行又次且也。次且，進難之狀，謂不能遽舍也。然三剛正而處巽，有終不迷之義，若知其不正，而懷危懼不敢妄動，則可以无大咎也。非義求遇，固巳有咎矣；知危而止，則不至於大也。

象曰：其行次且，行未牽也。

其始志在求遇於初，故其行遲遲未牽，不促其行也。既知危而改之，故未至於大咎也。

九四，包无魚，起凶。

包者，所裹畜也，魚所美也。四與初為正應，當相遇者也。而初已遇於二矣，失其所遇，猶包之无魚，亡其所有也。四當姤遇之時，居上位而失其下，下之離由己之失德也。四之失者，不中正也，以不中正而失其民，所以凶也。曰初之從二，以比近也，豈四之罪乎。曰在四而言，義當有咎，不能保其下，由失道也，豈有上不失道而下離者乎。遇之道，君臣民主，夫婦朋友，皆在焉。四以下睽，故主民而言為上而下離，必有凶變起者，將生之謂。民心既離，難將作矣。

象曰：无魚之凶，遠民也。

下之離，由己致之。遠民者，己遠之也。為上者，有以使之離也。

九五，以杞包瓜，含章，有隕自天。

九五下亦无應，非有遇也，然得遇之道，故終必有遇。夫上下之遇，由相求也。杞，高木而葉大。處高體大而可以包物者，杞也；美實之在下者，瓜也。美而居下者，側微之賢之象也。九五尊居君位，而下求賢才，以至高而求至下，猶以杞葉而包瓜，能自降屈如此，又其內蘊中正之德充實，章美人君如是，則无有不遇所求者也。雖屈己求賢，若其德不正，賢者不屑也，故必含蓄章美，內積至誠，則有隕自天矣。猶云自天而降，言必得之也。自古人君至誠降屈，以中正之道求天下之賢，未有不遇者也。高宗感於夢寐，文王遇於漁釣，皆由是道也。 

象曰：九五含章，中正也，

所謂含章，謂其含蘊中正之德也。德充實，則成章而有輝光。

有隕自天，志不舍命也。

命，天理也。舍，違也。至誠中正，屈己求賢，存志合於天理，所以有隕自天必得之矣。

上九，姤其角，吝，无咎。

至剛而在最上者，角也。九以剛居上，故以角為象。人之相遇，以降屈以相從，和順以相接，故能合也。上九高亢而剛極，人誰與之，以此求遇，固可吝也。己則如是，人之遠之，非他人之罪也，由己致之，故无所歸咎。

象曰：姤其角，上窮吝也

既處窮，上剛亦極矣，是上窮而致吝也。以剛極居高而求遇，不亦難乎。

王弼周易注

44. 姤卦

 

由 Jack 在 2011, 四月 17 - 21:59 發表

版本狀態: 

已完成校對

　 姤卦 　巽下乾上

姤，女壯，勿用取女。

《彖》曰：姤，遇也，柔遇剛也。

【注】施之於人，即女遇男也。一女而遇五男，為壯至甚，故不可取也。

勿用取女，不可與長也。天地相遇，品物咸章也。

【注】匹乃功成也。

剛遇中正，天下大行也。

【注】化乃大行也。

姤之時義大矣哉！

【注】凡言義者，不盡於所見，中有意謂者也。

《象》曰：天下有風，姤，后以施命誥四方。

初六，擊于金柅，貞吉。有攸往，見凶。羸豕孚蹢躅。

【注】金者堅剛之物，柅者璪之主，謂九四也。初六處遇之始，以一柔而承五剛，體夫躁質，得遇而通，散而无主，自縱者也。柔之為物，不可以不牽。臣妾之道，不可以不貞，故必繫于正應，乃得貞吉也。若不牽于一，而有攸往行，則唯凶是見矣。嬴豕，謂牧豕也。群豕之中，豭強而牧弱，故謂之嬴豕也。孚，猶務躁也。夫陰質而躁恣者，嬴豕特甚焉。言以不貞之陰，失其所牽，其為淫醜，若嬴豕之孚，務蹢躅也。

《象》曰：擊于金柅，柔道牽也。

九二，包有魚，无咎，不利賓。

【注】初陰而窮下，故稱魚。不正之陰，處遇之始，不能逆近者也。初自樂來應己之廚，非為犯奪，故无咎也。擅人之物，以為己惠，義所不為，故不利賓也。

《象》曰：包有魚，義不及賓也。

九三，臀无膚，其行次且，厲无大咎。

【注】處下體之極，而二據於初，不為己乘。居不獲安，行无其應，不能牽據，以固所處，故曰「臀无膚，其行次且」也。然履得其位，非為妄處，不遇其時，故使危厲。災非己招，是以无大咎也。

《象》曰：其行次且，行未牽也。

九四，包无魚，起凶。

【注】二有其魚，故失之也。无民而動，失應而作，是以凶也。

《象》曰：无魚之凶，遠民也。

九五，以杞包瓜，含章，有隕自天。

【注】杞之為物，生於肥地者也。包瓜為物，繫而不食者也。九五履得尊位，而不遇其應，得地而不食，含章而未發，不遇其應，命未流行。然處得其所，體剛居中，志不舍命，不可傾隕，故曰有隕自天也。

《象》曰：九五含章，中正也。有隕自天，志不舍命也。

上九，姤其角，吝，无咎。

【注】進之於極，无所復遇，遇角而已，故曰姤其角也。進而无遇，獨恨而已。不與物爭，其道不害，故无凶咎也。

《象》曰：姤其角，上窮吝也。

James Legge 

《䷫姤 - Gou》

English translation: James Legge [?]

Books referencing 《䷫姤》 Library Resources

1  Jump to dictionary Show parallel passages	䷫姤:	姤：女壯，勿用取女。
	Gou:	Gou shows a female who is bold and strong. It will not be good to marry (such) a female.
Jump to dictionary Show parallel passages	彖傳:	姤，遇也，柔遇剛也。勿用取女，不可與長也。天地相遇，品物咸章也。剛遇中正，天下大行也。姤之時義大矣哉！
	Tuan Zhuan:	Gou has the significance of unexpectedly coming on. (We see in it) the weak (line) coming unexpectedly on the strong ones. 'It will not be good to marry (such) a female:' - one (so symbolised) should not be long associated with. Heaven and earth meeting together (as here represented), all the variety of natural things become fully displayed. When a strong (line) finds itself in the central and correct position, (good government) will greatly prevail all under the sky. Great indeed is the significance of what has to be done at the time indicated by Gou!
Jump to dictionary Show parallel passages	象傳:	天下有風，姤；后以施命誥四方。
	Xiang Zhuan:	(The trigram representing) wind and that for the sky above it form Gou. The sovereign, in accordance with this, delivers his charges, and promulgates his announcements throughout the four quarters (of the kingdom).
2  Jump to dictionary Show parallel passages	䷫姤:	初六：繫于金柅，貞吉，有攸往，見凶，羸豕孚蹢躅。
	Gou:	The first SIX, divided, shows how its subject should be kept (like a carriage) tied and fastened to a metal drag, in which case with firm correctness there will be good fortune. (But) if he move in any direction, evil will appear. He will be (like) a lean pig, which is sure to keep jumping about.
Jump to dictionary Show parallel passages	象傳:	繫于金柅，柔道牽也。
	Xiang Zhuan:	'Tied and fastened to a metal drag:' - (this describes the arrest of) the weak (line) in its advancing course.
3  Jump to dictionary	䷫姤:	九二：包有魚，无咎，不利賓。
	Gou:	The second NINE, undivided, shows its subject with a wallet of fish. There will be no error. But it will not be well to let (the subject of the first line) go forward to the guests.
Jump to dictionary Show parallel passages	象傳:	包有魚，義不及賓也。
	Xiang Zhuan:	'He has a wallet of fish:' - it is right for him not to allow (the subject of the first line) to get to the guests.
4  Jump to dictionary Show parallel passages	䷫姤:	九三：臀无膚，其行次且，厲，无大咎。
	Gou:	The third NINE, undivided, shows one from whose buttocks the skin has been stripped so that he walks with difficulty. The position is perilous, but there will be no great error.
Jump to dictionary Show parallel passages	象傳:	其行次且，行未牽也。
	Xiang Zhuan:	'He walks with difficulty:' - but his steps have not yet been drawn (into the course of the first line).
5  Jump to dictionary	䷫姤:	九四：包无魚，起凶。
	Gou:	The fourth NINE, undivided, shows its subject with his wallet, but no fish in it. This will give rise to evil.
Jump to dictionary	象傳:	无魚之凶，遠民也。
	Xiang Zhuan:	'The evil' indicated by there being 'no fish in the wallet' is owing to (the subject of the line) keeping himself aloof from the people.
6  Jump to dictionary Show parallel passages	䷫姤:	九五：以杞包瓜，含章，有隕自天。
	Gou:	The fifth NINE, undivided, (shows its subject as) a medlar tree overspreading the gourd (beneath it). If he keep his brilliant qualities concealed, (a good issue) will descend (as) from Heaven.
Jump to dictionary	象傳:	九五含章，中正也。有隕自天，志不舍命也。
	Xiang Zhuan:	'The subject of the fifth NINE, (undivided), keeps his brilliant qualities concealed:' - as is indicated by his central and correct position. '(The good issue) descends (as) from Heaven: - 'his aim does not neglect the ordinances (of Heaven).
7  Jump to dictionary	䷫姤:	上九：姤其角，吝，无咎。
	Gou:	The sixth NINE, undivided, shows its subject receiving others on his horns. There will be occasion for regret, but there will be no error.
Jump to dictionary	象傳:	姤其角，上窮吝也。
	Xiang Zhuan:	'He receives others on his horns:' - he is exhausted at his greatest height, and there will be cause for regret.

Wilhelm (en, fr)

44. 姤 Kou / Coming to Meet

乾			6
			5		乾   乾
			4
巽			3
			2
			1

前

后

交

錯

總

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The Hexagram

	乾 上 巽 下	天 風 姤	姤	第 四 十 四 卦

Kou / Coming to Meet 
Above CH'IEN THE CREATIVE, HEAVEN
Below SUN THE GENTLE, WIND

This hexagram indicates a situation in which the principle of darkness, after having been eliminated, furtively and unexpectedly obtrudes again from within and below. Of its own accord the female principle comes to meet the male. It is an unfavorable and dangerous situation, and we must understand and promptly prevent the possible consequences.

The hexagram is linked with the fifth month [June-July], because at the summer solstice the principle of darkness gradually becomes ascendant again.

The Judgment

	勿 用 取 女	女 壯	姤

COMING TO MEET. The maiden is powerful. 
One should not marry such a maiden. 

The rise of the inferior element is pictured here in the image of a bold girl who lightly surrenders herself and thus seizes power. This would not be possible if the strong and light-giving element had not in turn come halfway. The inferior thing seems so harmless and inviting that a man delights in it; it looks so small and weak that he imagines he may dally with it and come to no harm.

The inferior man rises only because the superior man does not regard him as dangerous and so lends him power. If he were resisted from the first, he could never gain influence.

The time of COMING TO MEET is important in still another way. Although as a general rule the weak should not come to meet the strong, there are times when this has great significance. When heaven and earth come to meet each other, all creatures prosper; when a prince and his official come to meet each other, the world is put in order. It is necessary for elements predestined to be joined and mutually dependent to come to meet one another halfway. But the coming together must be free of dishonest ulterior motives, otherwise harm will result.

The Image

	后 以 施 命 誥 四 方	姤	天 下 有 風	象 曰

Under heaven, wind:
The image of COMING TO MEET. 
Thus does the prince act when disseminating his commands
And proclaiming them to the four quarters of heaven. 

The situation here resembles that in hexagram 20, Kuan, CONTEMPLATION (VIEW). In the latter the wind blows over the earth, here it blows under heaven; in both cases it goes everywhere. There the wind is on the earth and symbolizes the ruler taking note of the conditions in his kingdom; here the wind blows from above and symbolizes the influence exercised by the ruler through his commands. Heaven is far from the things of earth, but it sets them in motion by means of the wind. The ruler is far form his people, but he sets them in motion by means of his commands and decrees.

Lower line

	羸 豕 孚 蹢 躅	見 凶	有 攸 往	貞 吉	繫 于 金 柅	初 六

Six at the beginning means:
It must be checked with a brake of bronze. 
Perseverance brings good fortune. 
If one lets it take its course, one experiences misfortune. 
Even a lean pig has it in him to rage around. 

If an inferior element has wormed its way in, it must be energetically checked at once. By consistently checking it, bad effects can be avoided. If it is allowed to take its course, misfortune is bound to result; the insignificance of that which creeps in should not be a temptation to underrate it. A pig that is still young and lean cannot rage around much, but after it has eaten its fill and become strong, its true nature comes out if it has not previously been curbed.

Second line

	不 利 賓	無 咎	包 有 魚	九 二

Nine in the second place means:
There is a fish in the tank. No blame. 
Does not further guests. 

The inferior element is not overcome by violence but is kept under gentle control. Then nothing evil is to be feared. But care must be taken not to let it come in contact with those further away, because once free it would unfold its evil aspects unchecked.

Third line

	無 大 咎	厲	其 行 次 且	臀 無 膚	九 三

Nine in the third place means:
There is no skin on his thighs,
And walking comes hard. 
If one is mindful of the danger,
No great mistake is made. 

There is a temptation to fall in with the evil element offering itself–a very dangerous situation. Fortunately circumstances prevent this; one would like to do it, but cannot. This leads to painful indecision in behavior. But if we gain clear insight into the danger of the situation, we shall at least avoid more serious mistakes.

Fourth line

	起 凶	包 無 魚	九 四

Nine in the fourth place means:
No fish in the tank. 
This leads to misfortune. 

Insignificant people must be tolerated in order to keep them well disposed. Then we can make use of them if we should need them. If we become alienated from them and do not meet them halfway, they turn their backs on us and are not at our disposal when we need them. But this is our own fault.

Fifth line

	有 隕 自 天	含 章	以 杞 包 瓜	九 五

Nine in the fifth place means:
A melon covered with willow leaves. 
Hidden lines. 
Then it drops down to one from heave. 

The melon, like the fish, is a symbol of the principle of darkness. It is sweet but spoils easily and for this reason is protected with a cover of willow leaves. This is a situation in which a strong, superior, well-poised man tolerates and protects the inferiors in his charge. He has the firm lines of order and beauty within himself but he does not lay stress upon them. He does not bother his subordinates with outward show or tiresome admonitions but leaves them quite free, putting his trust in the transforming power of a strong and upright personality. And behold! Fate is favorable. His inferiors respond to his influence and fall to his disposition like ripe fruit.

Upper line

	無 咎	吝	姤 其 角	上 九

Nine at the top means:
He comes to meet with his horns. 
Humiliation. No blame. 

When a man has withdrawn from the world, its tumult often becomes unbearable to him. There are many people who in a noble pride hold themselves aloof from all that is low and rebuff it brusquely wherever it comes to meet them. Such persons are reproached for being proud and distant, but since active duties no longer hold them to the world, this does not greatly matter. They know how to bear the dislike of the masses with composure.

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.