51. 震 Zhen / The Arousing (Shock, Thunder)

[논둑길맨발로]

周易本義［宋．朱熹撰］

51. 震卦

 

由 Jack 在 2011, 四月 17 - 15:34 發表

 　震　　震下震上

 震，亨。震來虩虩，笑言啞啞，震驚百里，不喪匕鬯。

 虩，許逆反。啞，烏客反。喪，息浪反。匕，必以反。鬯，勅亮反。震，動也。一陽始生於二陰之下，震而動也。其象為雷，其屬為長子。震有亨道。震來，當震之來時也。虩虩，恐懼驚顧之貌。震驚百里，以雷言。匕，所以舉鼎實。鬯，以秬黍酒和郁金，所以灌地降神者也。不喪匕鬯，以長子言也。此卦之占，為能恐懼則致福，而不失其所主之重。

《彖》曰：震，亨。

 震有亨道，不待言也。

震來虩虩，恐致福也。笑言啞啞，後有則也。

 恐致福，恐懼以致福也。則，法也。

震驚百里，驚遠而懼邇也。出，可以守宗廟社稷，以為祭主也。

程子以為邇也下脫「不喪匕鬯」四字，今從之。出，謂繼世而主祭也。或云「出」即「鬯」字之誤。

《象》曰：洊雷，震，君子以恐懼脩省。

洊，在薦反。省，悉井反。

初九，震來虩虩，後笑言啞啞，吉。

成震之主，處震之初，故其占如此。

《象》曰：震來虩虩，恐致福也。笑言啞啞，後有則也。

六二，震來厲，億喪貝，躋于九陵，勿逐，七日得。

躋，子西反。六二乘初九之剛，故當震之來而危厲也。億字未詳。又當喪其貨貝而升於九陵之上。然柔順中正，足以自守，故不求而自獲也。此爻占具象中，但九陵、七日之象，則未詳耳。

《象》曰：震來厲，乘剛也。

六三，震蘇蘇，震行无眚。

蘇蘇，緩散自失之狀。以陰居陽，當震時而居不正，是以如此。占者若因懼而能行，以去其不正，則可以无眚矣。

《象》曰：震蘇蘇，位不當也。

九四，震遂泥。

泥，乃計反。以剛處柔，不中不正，陷於二陰之間，不能自震也。遂者，无反之意。泥，滯溺也。

《象》曰，震遂泥，未光也。

六五，震往來厲，億无喪，有事。

喪，息浪反。以六居五，而處震時，无時而不危也。以其得中，故无所喪而能有事也。占者不失其中，則雖危无喪矣。

《象》曰：震往來厲，危行也。其事在中，大无喪也。

上六，震索索，視矍矍，征凶。震不于其躬，于其鄰，无咎。婚媾有言。

索，桑落反。矍，俱縛反。以陰柔處震極，故為索索，矍矍之象，以是而行，其凶必矣。然能及其震未及其身之時，恐懼脩省，則可以无咎，而亦不能免於婚媾之有言。戒占者當如是也。

《象》曰：震索索，中未得也。雖凶无咎，畏鄰戒也。

中，謂中心。版主是偷文盜貼之徒，本文是從易學網偷來的。子曰：小人不恥不仁，不畏不義，不見利不勸。不威不懲，小懲而大誡，此小人之福也。
易曰「履校滅趾，无咎」，此之謂也。善不積不足以成名，惡不積不足以滅身。小人以小善為无益而弗為也，以小惡為无傷而弗去也。

易程傳（伊川易傳）

51. 震卦

 

由 Jack 在 2011, 九月 23 - 23:18 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

文字輸入：Joanna

---

　震下震上

震，《序卦》：｢主器者莫若長子，故受之以震。｣鼎者器也，震為長男，故取主器之義，而繼鼎之後，長子傳國家、繼位號者也，故為主器之主。《序卦》取其一義之大者，為相繼之義。震之為卦，一陽生於二陰之下。動而上者也，故為震。震，動也，不曰動者，震有動而奮發，震驚之義。乾坤之交，一索而成。震生物之長也，故為長男。其象則為雷，其義則為動；雷有震奮之象，動為驚懼之義。

震，亨

陽生於下而上進，有亨之義；又震為動，為恐懼，為有主。震而奮發，動而進，懼而修，由主而保大；皆可以致亨，故震有亨。

震來虩虩*，笑言啞啞。

當震動之來則恐懼不敢自寧，旋顧周慮，虩虩然也。虩虩，顧慮不安之貌，蠅虎謂之虩者，以其周環顧慮不自寧也。處震如是，則能保其安裕，故笑言啞啞。啞啞，笑言和適之貌。

註*：虩，音｢細｣，即壁虎。虩虩，壁虎的叫聲，形容恐懼的樣子。

震驚百里，不喪匕鬯*。

言震動之大而處之之道。動之大者，莫若雷。震為雷，故以雷言雷之震動，驚及百里之遠，人無不懼而自失，雷聲所及百里也。唯宗廟祭祀執匕鬯者，則不至於喪失。人之致其誠敬，莫如祭祀。匕以載鼎實，升之於爼；鬯以灌地而降神，方其酌裸以求神薦牲，而祈享盡其誠敬之心。則雖雷震之威，不能使之懼而失守，故臨大震，懼能安而不自失者，唯誠敬而已。此處震之道也。卦才无取故，但言處震之道。

註*：匕，音｢比｣，古時的湯匙。鬯，音｢暢｣。祭祀用之香酒，以鬱金香合黍釀造而成之酒。

《彖》曰：震，亨。

震來虩虩，恐致福也；笑言啞啞，後有則也。

震自有亨之義，非由卦才震來而能恐懼自修自慎，則可反至福吉也。笑言啞啞，言自若也，由能恐懼而後自處有法則也。有則則安而不懼矣，處震之道也。

震驚百里，驚遠而懼邇也。

雷之震及於百里，遠者驚，邇者懼，言其威遠大矣。

出可以守宗廟社稷，以為祭主也。

《彖》文脫｢不喪匕鬯｣一句，《卦辭》云｢不喪匕鬯｣，本為誠敬之至，威懼不能使之自失。《彖》以長子宜如是，因承上文，用長子之義通解之，謂其誠敬不喪匕鬯，則君出而可以守宗廟社稷以為祭主也。長子如是，而後可以守世祀、承國家也。

《象》曰：洊雷*，震，君子以恐懼修省。

洊，重襲也。上下皆震，故為洊雷。雷重仍則威益盛，君子觀洊雷威震之象，以恐懼自修，飭循省也。君子畏天之威，則修正其身，思省其過咎而改之，不唯雷震，凡遇驚懼之事皆當如是。

註*：洊，音｢薦｣，再次，屢次，接連，重覆的意思。

初九，震來虩虩，後笑言啞啞，吉。

初九，成震之主，致震者也。在卦之下，處震之初也。知震之來，當震之始，若能以為恐懼而周旋顧慮，虩虩然不敢寧止，則終必保其安吉，故後笑言啞啞也。

《象》曰：震來虩虩，恐致福也，笑言啞啞，後有則也。

震來而能恐懼，周顧則无患矣，是能因恐懼，而反致福也。因恐懼而自修省，不敢違於法度。是由震而後有法則，故能保其安吉，而笑言啞啞也。

六二，震來厲，億喪貝*，躋於九陵**，勿逐，七日得。

六二居中得正，善處震者也，而乘初九之剛。九，震之主，震剛動而上奮，孰能禦之，厲猛也，危也。彼來既猛，則己處危矣。億，度也；貝，所有之資也；躋，升也；九陵，陵之高也；逐，往追也。以震來之厲，度不能當，而必喪其所有，則升至高以避之也。九言其重，岡陵之重，高之至也。九重之多也，如九天、九地也。｢勿逐，七日得｣：二之所貴者中正也，遇震懼之來，雖量勢巽避，當守其中正，无自失也。億之必喪也，故遠避之以自守，過則復其常矣，是勿逐而自得也。逐，即物也，以己即物，失其守矣，故戒勿逐，避遠自守。處震之大方也，如二者，當危懼而善處者也。卦位有六七，乃更始，事既終，時既易也，不失其守，雖一時不能禦其來，然時過事已則復其常，故云七日得。

註*：億，猜測，即臆測。貝，所擁有的財物。億喪貝：猜測將喪失自己所擁有的財物。

註**：躋，音｢基｣，登高，《說文》：登也。躋於九陵，登高到高處以避難。

《象》曰：震來厲，乘剛也。

當震而乘剛，是以彼厲而己危。震剛之來，其可禦乎。

六三，震蘇蘇，震行无眚*。

蘇蘇，神氣緩散自失之狀。三以陰居陽，不正處，不正於平時且不能安，況處震乎。故其震懼而蘇蘇然，若因震懼而能行，去不正而就正，則可以无過。眚，過也。三行則至四正也，動以就正為善故。二勿逐則自得，三能行則无眚。以不正而處震懼，有眚可知。

註*：眚，音省ㄕㄥˇ，古同｢省｣。《說文》：目病生翳也。又《廣韻》：過也，災也。眚，引伸爲過錯，錯誤。

《象》曰：震蘇蘇，位不當也。

其恐懼自失，蘇蘇然，由其所處不當故也。不中不正，其能安乎。

九四，震遂泥。

九四居震動之時，不中不正，處柔失剛健之道。居四无中正之德，陷溺於重陰之間，不能自震奮者也，故云｢遂泥｣。泥，滯溺也，以不正之陽而上下重陰，安能免於泥乎，遂无反之意。處震懼莫能守也，欲震動則莫能奮也，震道亡矣，豈復能光亨也。

《象》曰：震遂泥，未光也。

陽者剛物，震者動義，以剛處動，本有光亨之道，乃失其剛正而陷於重陰，以致遂泥，豈能光也。云未光，見陽剛本能震也，以失德故泥耳。

六五，震往來厲，億无喪，有事。

六五雖以陰居陽，不當位為不正，然以柔居剛又得中，乃有中德者也。不失中則不違於正矣，所以中為貴也。諸卦二五雖不當位，多以中為美。三四雖當位，或以不中為過，中常重於正也。蓋中則不違於正，正不必中也，天下之理莫善於中。於六二、六五可見，五之動，上往則柔不可居動之極，下來則犯剛，是往來皆危也。當君位，為動之主，隨宜應變，在中而已，故當億度无喪失其所有之事而已。所有之事謂中德，苟不失中，雖有危，不至於凶也。億度謂圖慮，求不失中也。五所以危，由非剛陽而无助，若以剛陽有助為動之主，則能亨矣。往來皆危，時則甚難，但期於不失中，則可自守，以柔主動，固不能致亨濟也。

《象》曰：震往來厲，危行也。其事在中，大无喪也。

往來皆厲，行則有危也。動皆有危，唯在无喪其事而已。其事謂中也，能不失其中，則可自守也。大无喪，以无喪為大也。

上六，震索索，視矍矍*，征凶。震不于其躬，于其鄰，无咎。婚媾有言。

索索，消索不存之狀，謂其志氣如是。六以陰柔居震動之極，其驚懼之甚，志氣殫索也。矍矍，不安定貌。志氣索索，則視瞻徊徨，以陰柔不中正之質，而處震動之極，故征則凶也。震之及身，乃于其躬也，不于其躬，謂未及身也。鄰者，近於身者也，能震懼於未及身之前，則不至於極矣，故得无咎。茍未至於極，尚有可改之道，震終當變柔，不固守，故有畏鄰戒而能變之義。聖人於震終，示人知懼而能改之義，為勸深矣。婚媾，所親也，謂同動者。有言，有怨咎之言也。六居震之上，始為眾動之首，今乃畏鄰戒而不敢進，與諸處震者異矣，故婚媾有言也。

註*：矍，音ㄐㄩㄝˊ《說文》：｢隹欲逸走也。從又。持之矍矍也。隼欲逸走而未能。《徐曰》左右驚顧也。一曰視遽貌。｣

《象》曰：震索索，中未得也。雖凶无咎，畏鄰戒也。

所以恐懼自失如此，以未得於中道也，謂過中也。使之得中，則不至於索索矣。極而復征，則凶也。若能見鄰戒而知懼，變於未極之前，則无咎也。上六動之極，震極則有變義也。

 版主是偷文盜貼之徒，本文是從易學網偷來的。子曰：小人不恥不仁，不畏不義，不見利不勸。不威不懲，小懲而大誡，此小人之福也。
易曰「履校滅趾，无咎」，此之謂也。善不積不足以成名，惡不積不足以滅身。小人以小善為无益而弗為也，以小惡為无傷而弗去也。

王弼周易注

51. 震卦

 

由 Jack 在 2011, 四月 18 - 07:27 發表

版本狀態: 

已完成校對

　 震卦 　震下震上

震，亨。

【注】懼以成，則是以亨。

震來虩虩，笑言啞啞；

【注】震之為義，威至而後乃懼也，故曰震來虩虩，恐懼之貌也。震者，驚駭怠惰，以肅解慢者也。故震來虩虩恐致福也；笑言啞啞，後有則也。

震驚百里，不喪匕鬯。

【注】威震驚乎百里，則足可以不喪七鬯矣。七，所以載鼎實。鬯，香酒。奉宗廟之盛也。

彖曰：震，亨。震來虩虩，恐致福也。 笑言啞啞，後有則也。 震驚百里，驚遠而懼邇也。 

【注】威震驚乎百里，則惰者懼於近也。

出可以守宗廟社稷，以為祭主也。

【注】明所以堪長子之義也。不喪七鬯，則己出可以守宗廟。

彖曰：洊雷，震；君子以恐懼脩省。

初九，震來虩虩，後笑言啞啞，吉。

【注】體夫剛德，為卦之先，能以恐懼脩其德也。

象曰：震來虩虩，恐致福也。笑言啞啞，後有則也。

六二，震來厲，億喪貝。躋于九陵，勿逐，七日得。

【注】震之為義，威駭怠懈，肅整惰慢者也。初幹其任，而二乘之，震來則危，喪其資貨，亡其所處矣，故曰震來厲，億喪貝。億，辭也。貝，資貨，糧用之屬也。犯逆受戮，无應而行，行无所舍。威嚴大行，物莫之納，无糧而走。雖復超越陵險，必困于窮匱，不過七日，故曰勿逐，七日得也。

象曰：震來厲，乘剛也。

六三，震，蘇蘇，震行无眚。

【注】不當其位，位非所處，故懼蘇蘇也。而无乘剛之逆，故可以懼行而无眚也。

象曰：震蘇蘇，位不當也。

九四，震，遂泥。

【注】處四陰之中，居恐懼之時，為眾陰之主，宜勇其身以安於眾。若其震也，遂困難矣。履夫不正，不能除恐，使物安己，德未光也。

象曰：震遂泥，未光也。

六五，震往來厲，億无喪，有事！

【注】往則无應，來則乘剛，恐而往來，不免於危。夫處震之時，而得尊位，斯乃有事之機也。而懼往來，將喪其事，故曰億无喪，有事也。

 象曰：震往來厲，危行也。其事在中，大无喪也。

【注】大則无喪，往來乃危也。

上六，震索索，視矍矍，征凶。震不于其躬，于其鄰，无咎，婚媾有言。

【注】處震之極，極震者也。居震之極，求中未得，故懼而索索，視而矍矍，无所安親也。已處動極而復征焉，凶其宜也。若恐非己造，彼動故懼，懼鄰而戒，合於備豫，故无咎也。極懼相疑，故雖婚媾而有言也。

象曰：震索索，未得中也。雖凶无咎，畏鄰戒也。版主是偷文盜貼之徒，本文是從易學網偷來的。子曰：小人不恥不仁，不畏不義，不見利不勸。不威不懲，小懲而大誡，此小人之福也。
易曰「履校滅趾，无咎」，此之謂也。善不積不足以成名，惡不積不足以滅身。小人以小善為无益而弗為也，以小惡為无傷而弗去也。

James Legge 

《䷲震 - Zhen》

English translation: James Legge [?]

Books referencing 《䷲震》 Library Resources

1  Jump to dictionary Show parallel passages	䷲震:	震：亨。震來虩虩，笑言啞啞。震驚百里，不喪匕鬯。
	Zhen:	Zhen gives the intimation of ease and development. When (the time of) movement (which it indicates) comes, (the subject of the hexagram) will be found looking out with apprehension, and yet smiling and talking cheerfully. When the movement (like a crash of thunder) terrifies all within a hundred Li, he will be (like the sincere worshipper) who is not (startled into) letting go his ladle and (cup of) sacrificial spirits.
Jump to dictionary Show parallel passages	彖傳:	震，亨。震來虩虩，恐致福也。笑言啞啞，後有則也。震驚百里，驚遠而懼邇也。出可以守宗廟社稷，以為祭主也。
	Tuan Zhuan:	Zhen (gives the intimation of) ease and development. 'When the (time of) movement (which it indicates) comes, (its subject) will be found looking out with apprehension:' - that feeling of dread leads to happiness. 'And yet smiling and talking cheerfully:' - the issue (of his dread) is that he adopts (proper) laws (for his course). 'The movement (like a crash of thunder) terrifies all within a hundred Lu:' - it startles the distant and frightens the near. 'He will be like the sincere worshipper, who is not startled into letting go his ladle and cup of sacrificial spirits:' - he makes his appearance, and maintains his ancestral temple and the altars of the spirits of the land and grain, as presiding at all sacrifices.
Jump to dictionary Show parallel passages Related discussion	象傳:	洊雷，震；君子以恐懼脩省。
	Xiang Zhuan:	(The trigram representing) thunder, being repeated, forms Zhen. The superior man, in accordance with this, is fearful and apprehensive, cultivates (his virtue), and examines (his faults).
2  Jump to dictionary Show parallel passages	䷲震:	初九：震來虩虩，後笑言啞啞，吉。
	Zhen:	The first NINE, undivided, shows its subject, when the movement approaches, looking out and around with apprehension, and afterwards smiling and talking cheerfully. There will be good fortune.
Jump to dictionary Show parallel passages	象傳:	震來虩虩，恐致福也。笑言啞啞，後有則也。
	Xiang Zhuan:	'When the (time of) movement comes, he will be found looking out with apprehension:' - that feeling of dread leads to happiness. 'He yet smiles and talks cheerfully:' - the issue (of his dread) is that he adopts (proper) laws (for his course).
3  Jump to dictionary Show parallel passages	䷲震:	六二：震來厲，億喪貝，躋于九陵，勿逐，七日得。
	Zhen:	The second SIX, divided, shows its subject, when the movement approaches, in a position of peril. He judges it better to let go the articles (in his possession), and to ascend a very lofty height. There is no occasion for him to pursue after (the things he has let go); in seven days he will find them.
Jump to dictionary	象傳:	震來厲，乘剛也。
	Xiang Zhuan:	'When the movement approaches, he is in a position of peril:' - (a weak line) is mounted on a strong (one).
4  Jump to dictionary	䷲震:	六三：震蘇蘇，震行无眚。
	Zhen:	The third six, divided, shows its subject distraught amid the startling movements going on. If those movements excite him to (right) action, there will be no mistake.
Jump to dictionary	象傳:	震蘇蘇，位不當也。
	Xiang Zhuan:	'He is distraught amid the startling movements going on:' - (the third line) is in a position unsuitable to it.
5  Jump to dictionary	䷲震:	九四：震遂泥。
	Zhen:	The fourth NINE, undivided, shows its subject, amid the startling movements, supinely sinking (deeper) in the mud.
Jump to dictionary	象傳:	震遂泥，未光也。
	Xiang Zhuan:	'Amid the startling movements, he sinks supinely in the mud:' - the light in him has not yet been brilliantly developed.
6  Jump to dictionary Show parallel passages	䷲震:	六五：震往來厲，億无喪，有事。
	Zhen:	The fifth SIX, divided, shows its subject going and coming amidst the startling movements (of the time), and always in peril; but perhaps he will not incur loss, and find business (which he can accomplish).
Jump to dictionary Show parallel passages	象傳:	震往來厲，危行也。其事在中，大无喪也。
	Xiang Zhuan:	'He goes and comes amid the startling movements, and (always) in peril:' - full of risk are his doings. 'What he has to do has to be done in his central position:' - far will he be from incurring any loss.
7  Jump to dictionary	䷲震:	上六：震索索，視矍矍，征凶。震不于其躬，于其鄰，无咎。婚媾有言。
	Zhen:	The topmost SIX, divided, shows its subject, amidst the startling movements (of the time), in breathless dismay and looking round him with trembling apprehension. If he take action, there will be evil. If, while the startling movements have not reached his own person and his neighbourhood, (he were to take precautions), there would be no error, though his relatives might (still) speak against him.
Jump to dictionary Show parallel passages Related discussion	象傳:	震索索，中未得也。雖凶无咎，畏鄰戒也。
	Xiang Zhuan:	'Amid the startling movements he is in breathless dismay:' - he has not found out (the course of) the due mean. 'Though evil (threatens), he will not fall into error:' - he is afraid of being warned by his neighbours.

Wilhelm (en, fr)

51. 震 Chên / The Arousing (Shock, Thunder)

震			6
			5		坎   艮
			4
震			3
			2
			1

前

后

交

錯

總

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

The Hexagram

	震 上 震 下	震 為 雷	震	第 五 十 一 卦

Chên / The Arousing (Shock, Thunder) 
Above CHÊN THE AROUSING, THUNDER
Below CHÊN THE AROUSING, THUNDER

The hexagram Chên represents the eldest son, who seizes rule with energy and power. A yang line develops below two yin lines and presses upward forcibly. This movement is so violent that it arouses terror. It is symbolized by thunder, which bursts forth from the earth and by its shock causes fear and trembling.

The Judgment

	不 喪 七 鬯	震 驚 百 里	笑 言 啞 啞	震 來 虩 虩	亨	震

SHOCK brings success. 
Shock comes–oh, oh!
Laughing words–ha, ha!
The shock terrifies for a hundred miles,
And he does not let fall the sacrificial spoon and chalice. 

The shock that comes from the manifestation of God within the depths of the earth makes man afraid, but this fear of God is good, for joy and merriment can follow upon it.

When a man has learned within his heart what fear and trembling mean, he is safeguarded against any terror produced by outside influences. Let the thunder roll and spread terror a hundred miles around: he remains so composed and reverent in spirit that the sacrificial rite is not interrupted. This is the spirit that must animate leaders and rulers of men–a profound inner seriousness from which all outer terrors glance off harmlessly.

The Image

	君 子 以 恐 懼 脩 省	洊 雷 震	象 曰

Thunder repeated: the image of SHOCK. 
Thus in fear and trembling
The superior man sets his life in order
And examines himself. 

The shock of continuing thunder brings fear and trembling. The superior man is always filled with reverence at the manifestation of God; he sets his life in order and searches his heart, lest it harbor any secret opposition to the will of God. Thus reverence is the foundation of true culture.

Lower line

	吉	後 笑 言 啞 啞	震 來 虩 虩	初 九

Nine at the beginning means:
Shock comes–oh, oh!
Then follow laughing words–ha, ha!
Good fortune. 

The fear and trembling engendered by shock come to an individual at first in such a way that he sees himself placed at a disadvantage as against others. But this is only transitory. When the ordeal is over, he experiences relief, and thus the very terror he had to endure at the outset brings good fortune in the long run.

Second line

	勿 逐 七 日 得	躋 于 九 陵	億 喪 貝	震 來 厲	六 二

Six in the second place means:
Shock comes bringing danger. 
A hundred thousand times
You lose your treasures
And must climb the nine hills. 
Do not go in pursuit of them. 
After seven days you will get them back again. 

This pictures a situation in which a shock endangers a man and he suffers great losses. Resistance would be contrary to the movement of the time and for this reason unsuccessful. Therefore he must simply retreat to heights inaccessible to the threatening forces of danger. He must accept his loss of property without worrying too much about it. When the time of shock and upheaval that has robbed him of his possessions has passed, he will get them back again without going in pursuit of them.

Third line

	震 行 無 眚	震 蘇 蘇	六 三

Six in the third place means:
Shock comes and makes one distraught. 
If shock spurs to action
One remains free of misfortune. 

There are three kinds of shock–the shock of heaven, which is thunder, the shock of fate, and, finally, the shock of the heart. The present hexagram refers less to inner shock than to the shock of fate. In such times of shock, presence of mind is all too easily lost: the individual overlooks all opportunities for action and mutely lets fate take its course. But if he allows the shocks of fate to induce movement within his mind, he will overcome these external blows with little effort.

Fourth line

	震 遂 泥	九 四

Nine in the fourth place means:
Shock is mired. 

Movement within the mind depends for its success partly on circumstances. If there is neither a resistance that might be vigorously combated, nor yet a yielding that permits of victory–if, instead, everything is tough and inert like mire–movement is crippled.

Fifth line

	無 喪 有 事	意	震 往 來 厲	六 五

Six in the fifth place means:
Shock goes hither and thither. 
Danger. 
However, nothing at all is lost. 
Yet there are things to be done. 

This is a case not of a single shock but of repeated shocks with no breathing space between. Nonetheless, the shock causes no loss, because one takes care to stay in the center of movement and in this way to be spared the fate of being helplessly tossed hither and thither.

Upper line

	婚 媾 有 言	無 咎	于 其 鄰	震 不 于 其 躬	征 凶	視 矍 矍	震 索 索	上 六

Six at the top means:
Shock brings ruin and terrified gazing around. 
Going ahead brings misfortune. 
If it has not yet touched one's own body
But has reached one's neighbor first,
There is no blame. 
One's comrades have something to talk about. 

When inner shock is at its height, it robs a man of reflection and clarity of vision. In such a state of shock it is of course impossible to act with presence of mind. Then the right thing is to keep still until composure and clarity are restored. But this a man can do only when he himself is not yet infected by the agitation, although its disastrous effects are already visible in those around him. If he withdraws from the affair in time, he remains free of mistakes and injury. But his comrades, who no longer heed any warning, will in their excitement certainly be displeased with him. However, he must not take this into account.

PDF]Buddhist I Ching - E-Library

elibrary.ibc.ac.th/files/private/The%20Buddhist%20I%20Ching.pdf

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.

[논둑길맨발로]

不丧匕鬯
《易·震》：“震惊百里，不丧匕鬯。” 孙星衍 集解引 郑玄 曰：“雷发声，闻于百里，古者诸侯之象。诸侯之教令，能警戒其国内，则守其宗庙社稷，为之祭主，不亡匕与鬯也。”匕、鬯，古代祭祀宗庙用物，借指宗庙祭祀。后以“不丧匕鬯”形容军纪严明，百姓安堵，不废宗庙祭祀。中国近代史资料丛刊《辛亥革命·南北议和·蔡专使元培代表布告全国文》：“ 袁公 之威望，与其旧部将士之忠义，方 清 摄政王解职，及 清 帝退位，至危逼之时期，尚能镇摄全京，不丧匕鬯；至於今日，复何疑虑！”网利宝最美装修考拉理财