55. 豐 Feng / Abundance [Fullness]

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周易本義［宋．朱熹撰］

55. 豐卦

 

由 Jack 在 2011, 四月 17 - 15:43 發表

 　豐　　離下震上

 豐，亨，王假之，勿憂，宜日中。

假，更白反。豐，大也。以明而動，盛大之勢也，故其占有亨道焉。然王者至此，盛極當衰，則又有憂道焉。聖人以為徒憂无益，但能守常，不至於過盛則可矣，故戒以勿憂，宜日中也。

《彖》曰：豐，大也。明人，故豐。

以卦德釋卦名義。

王假之，尚大也。勿憂，宜日中，宜照天下也。

釋卦辭。

日中則昃，月盈則食。天地盈虛，與時消息，而況於人乎，況于鬼神乎？

此又發明卦辭外意，言不可過中也。

《象》曰：雷電皆至，豐，君子以折獄致刑。

折，之舌反。取其威照並行之象。

初九，遇其配主，雖旬无咎，往有尚。

配主，謂四，旬，均也，謂皆陽也。當豐之時，明動相資，故初九之遇九四，雖皆陽剛，而其占如此也。

《象》曰：雖旬无咎，過旬災也。

戒占者不可求勝其配，亦爻辭外意。

六二，豐其蔀，日中見斗，往得疑疾，有孚發若，吉。

蔀，音部。六二居豐之時，為離之主，至明者也。而上應六五之柔暗，故為豐蔀見斗之象。蔀，障蔽也。大其障蔽，故日中而昏也。往而從之，則昏暗之主，必反見疑，唯在積其誠意以感發之，則吉。戒占者宜如是也。虛中，有孚之象。

《象》曰：有孚發若，信以發志也。

九三，豐其沛，日中見沬，折其右肱，无咎。

沬、昧同，莫佩反。折，食列反。沛，一作旆，謂凡旛幔也，其蔽甚於蔀矣。沬，小星也。三處明極，而應上六，雖不可用，而非咎也。故其象占如此。

《象》曰：豐其沛，不可大事也。折其右肱，終不可用也。

九四，豐其蔀，日中見斗，遇其夷主，吉。

《象》與六二同。夷，等夷也，謂初九也。其占為當豐而遇暗主，下就同德則吉也。

《象》曰：豐其蔀，位不當也。日中見斗，幽不明也。遇其夷主，吉行也。

六五，來章，有慶譽，吉。

質雖柔暗，若能來致天下之明，則有慶譽而吉矣。蓋因其柔暗而設此以開之。占者能如是，則如其占矣。

《象》曰：六五之吉，有慶也。

上六，豐其屋，蔀其家，闚其戶，闃其无人，三歲不覿，凶。

闃，苦具鵙。以陰柔居豐極，處動終，明極而反暗者也。故為豐大其屋而反以自蔽之象。无人、不覿，亦言障蔽之深，其凶甚矣。

《象》曰：豐其屋，天際翔也。窺其戶，闃其无人，自藏也。

藏，謂障蔽。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）

55. 豐卦

 

由 Jack 在 2011, 九月 26 - 11:26 發表

版本狀態: 

已完成校對

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文字輸入：Joanna

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 　豐卦　離下震上

豐，《序卦》：得其所歸者必大，故受之以豐。物所歸聚，必成其大，故歸妹之後，受之以豐也。豐盛，大之義。為卦震上離下，震動也，離明也。以明而動，動而能明，皆致豐之道。明足以照，動足以亨，然後能致豐大也。

豐，亨，王假*之。勿憂，宜日中。

豐為盛大，其義自「亨，極天下之光大者，為王者能致之」。假，至也。天位之尊，四海之富，羣生之眾，王道之大極。豐之道，其唯王者乎！豐之時，人民之繁庶，事物之殷盛，治之豈易周，為可憂慮，宜如日中之盛明，廣照无所不及，然後无憂也。

註*假：音ㄍㄜˊ來到

彖曰：豐，大也。明人，故豐。

豐者，盛大之義。離明而震動，明動相資，而成豐大也

王假之，尚大也；

王者，有四海之廣，兆民之眾，極天下之大也。故豐大之道，唯王者能致之，所有既大，其保之治之之道亦當大也，故王者之所尚，至大也。

勿憂，宜日中，宜照天下也。

所有既廣，所治既眾，當憂慮其不能周及。移如日中之盛明，普照天下，无所不至，則可勿憂矣。如是，然後能保其豐大。保有豐大，豈小才小知之所能也。

日中則昃，月盈則食，天地盈虛，與時消息，而況于人乎？況于鬼神乎？

既言豐盛之至，復言其難常，以為誡也。日中盛極，則當昃昳*；月既盈滿，則有虧缺。天地之盈虛，尚與時消息，況人與鬼神乎！盈虛謂盛衰，消息謂進退，天地之運，亦隨時進退也。鬼神，謂造化之迹，於萬物盛衰，可見其消息也。於豐盛之時，而為此誡，欲其守中，不至過盛。處豐之道，豈易也哉！

註*：昃，ㄗㄜˋ太陽西斜；昳，ㄉㄧㄝˊ，日過午偏斜。

《象》曰：雷電皆至，豐，君子以折獄致刑。

雷電皆至，明震並行也。二體相合，故云皆至。明動相資，成豐之象。離明也，照察之象。震動也，威斷之象。折獄者，必照其情實，唯明克允致刑者，以威於姦惡，唯斷乃成。故君子，觀雷電明動之象，以折獄致刑也。噬嗑言：先王飭法。豐言：君子折獄。以明在上，而麗於威震，王者之事，故為制刑立法，以明在下，而麗於威震，君子之用，故為折獄致刑。旅：明在上，而云君子者。旅，取慎用刑，與不留獄，君子皆當然也。

初九，遇其配主，雖旬，无咎，往有尚。

雷電皆至，成豐之象；明動相資，致豐之道。非明，无以照；非動，无以行。相須，猶形影；相資，猶表裏。初九明之初，九四動之初，宜相須以成其用，故雖旬而相應。位則相應，用則相資，故初謂四為配主，己所配也。配雖匹稱，然就之者也。如配天，以配君子。故初於四云配者，四於初云夷也。雖旬无咎：旬，均也，天下之相應者常非均敵，如陰之應陽，柔之從剛，下之附上，敵安肯相從？唯豐之初四，其用則相資，其應則相成，故雖均是陽剛，相從而无過咎也。蓋非明，則動无所之；非動，則明无所用。相資而成用，同舟則胡越一心，共難則仇怨協力，事勢使然也。往而相從，則能成其豐，故云有尚，有可嘉尚也。在他卦則不相下，而離隙矣。

《象》曰：雖旬无咎，過旬災也。

聖人因時而處，宜隨事而順理。夫勢均，而不相下者，常理也。然有雖敵而相資者，則相求也，初四是也。所以雖旬而无咎也，與人同而力均者，在乎降己以相求，協力以從事。若懷先己之私，有加上之意，則患當至矣。故曰：過旬，災也。均而先已是過旬也，一求勝，則不能同矣。

六二，豐其蔀*，日中見斗。往得疑疾，有孚發若，吉。

明動相資，乃能成豐。二為明之主，又得中正，可謂明者也。而五在正應之地，陰柔不正，非能動者。二五雖皆陰，而在明動相資之時，居相應之地。五，才不足，既其應之，才不足資，則獨明不能成豐，既不能成豐，則喪其明功，故為豐其蔀。日中見斗：二，至明之才，以所應不足與而不能成其豐，喪其明功。无明功，則為昏暗，故云見斗。斗昏見者也。蔀，周匝之義。用障蔽之物，掩晦於明者也。斗屬陰，而主運乎象。五，以陰柔而當君位。日中盛明之時，乃見斗，猶豐大之時，乃遇柔弱之主。斗以昏見，言見斗則是明喪而暗矣。二，雖至明中正之才，所遇乃柔暗不正之君；既不能下求於己，若往求之，則反得疑猜忌疾，暗主如是也。然則如之何而可？夫君子之事上也，不得其心，則盡其至誠，以感發其志意而已。茍誠意能動，則雖昏蒙，可開也；雖柔弱，可輔也；雖不正，可正也。古人之事庸君常主，而克行其道者，己之誠意上達，而君見信之篤耳。管仲之相桓公、孔明之輔後主是也。若能以誠信，發其志意，則得行其道，乃為吉也。

註*蔀：音ㄅㄨˋ，覆蓋於棚架上以遮蔽陽光的草席

《象》曰：有孚發若，信以發志也。

有孚發若謂：以己之孚信，感發上之心志也。茍能發，則其吉可知。雖柔暗，有可發之道也。

九三，豐其沛，日中見沬*。折其右肱*，无咎。

沛字，古本有作斾字者。王弼以為幡幔，則是斾也。幡幔圍蔽於內者。豐其沛，其暗更甚於蔀也。三，明體而反暗於四者，所應陰暗故也。三居明體之上，陽剛得正，本能明者也。豐之道，必明動相資而成。三應於上，上陰柔又无位，而處震之終，既終則止矣，不能動者也。他卦至終則吉，震至終則止矣。三无上之應，則不能成豐。沬星之微小，无名數者，見沬暗之甚也。豐之時，而遇上六；日中而見沬者也。右肱，人之所用，乃折矣，其无能為。可知賢智之才，遇明君則能有為於天下。上无可賴之主，則不能有為，如人之折其右肱也。人之為有所失，則有所歸咎。曰由是故，致是若欲動，而无右肱；欲為而上，无所賴則不能而已，更復何言，无所歸咎也。

註*沬：音ㄇㄟˋ同「昧」，微暗

註*肱：音ㄍㄨㄥ，胳膊由肘到肩的部分

《象》曰：豐其沛，不可大事也；折其右肱，終不可用也。

三應於上，上應而无位，陰柔无勢力，而處既終，其可共濟大事乎！既无所賴，如右肱之折，終不可用矣。

九四，豐其蔀，日中見斗，遇其夷主，吉。

四雖陽剛，為動之主，又得大臣之位，然以不中正，遇陰暗柔弱之主，豈能致豐大也，故為豐其蔀。蔀，周圍掩蔽之物。周圍則不大，掩蔽則不明。日中見斗：當盛明之時，反昏暗也。夷主，其等夷也，相應故謂之主。初四皆陽，而居初，是其德同，又居相應之地，故為夷主。居大臣之位，而得在下之賢，同德相輔，其助豈小也哉！故吉也。如四之才，得在下之賢，為之助，則能致豐大乎！曰在下者上有當位為之與，在上者下有賢才為之助，豈无益乎，故吉也。然至天下之豐，有君而後能也。五陰柔居尊，而震體无虛中巽順下賢之象，下雖多賢，亦將何為。蓋非陽剛中正，不能致天下之豐也。

《象》曰：豐其蔀，位不當也

位不當，謂以不中正，居高位，所以闇*而不能致豐。

註*闇：同暗。

日中見斗，幽不明也

謂幽暗不能光明，君陰柔而臣不中正故也。

遇其夷主，吉行也。

陽剛相遇，吉之行也。下就於初，故云行。下求則為吉也。

六五，來章，有慶譽，吉。

五以陰柔之才，為豐之主，固不能成其豐大。若能來致在下章美之才而用之，則有福慶，至得美譽，所謂吉也。六二文明中正，章美之才也，為五者誠能致之，在位而委任之，可以致豐大之慶，名譽之美，故吉也。章美之才，主二而言，然初與三四，皆陽剛之才，五能用賢，則彙征矣。二雖陰，有文明中正之德，大賢之在下者也。五與二，雖陰陽正應，在明動相資之時，有相為用之義。五若能來章，則有慶譽而吉也。然六五无虛已下賢之義，聖人設此義以為教耳。

《象》曰：六五之吉，有慶也。

其所謂吉者，可以有慶福及于天下也。人君雖柔暗，若能用賢才，則可以為天下之福，唯患不能耳。

上六，豐其屋，蔀其家，闚*其戶，闃其无人，三歲不覿*，凶。

六，以陰柔之質而居豐之極，處動之終，其滿假躁動甚矣。處豐大之時，宜乎謙屈。而處極高，致豐大之功，在乎剛健，而體陰柔。當豐大之任，在乎得時而不當位，如上六者，處无一當，其凶可知。豐其屋，處太高也。蔀其家，居不明也。以陰柔居豐大，而在无位之地，乃高亢昏暗，自絕於人，人誰與之。故闚其戶，閴其无人也，至於三歲之久，而不知變，其凶宜矣。不覿，謂尚不見人，蓋不變也。六，居卦終，有變之義，而不能遷，是其才不能也。

註*闚；音義同「窺」

註*闃；音ㄑㄩˋ。靜也

註*覿：音ㄉㄧˊ見也。

《象》曰：豐其屋，天際翔也；闚其戶，闃其无人，自藏也。

六處豐大之極，在上而自高，若飛翔於天際，謂其高大之甚。闚其戶，而无人者，雖居豐大之極，而實无位之地，以其昏暗自高大，故皆棄絕之。自藏蔽，而弗與親也。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

55. 豐卦

 

由 Jack 在 2011, 四月 18 - 07:39 發表

版本狀態: 

已完成校對

　豐　離下震上

豐，亨。王假之，

【注】大而亨者，王之所至。 

勿憂，宜日中。

【注】豐之為義，闡弘微細，通夫隱滯者也。為天下之主，而令微隱者不亨，憂未已也，故至豐亨，乃得勿憂也。用夫豐亨不憂之德，宜處天中，以徧照者也，故曰宜日中也。

《彖》曰：豐，大也。

【注】音闡大之大也。 

明人故豐。王假之，尚大也。

【注】大者王之所尚，故至之也。 

勿憂，宜日中，宜照天下也。

【注】以勿憂之德，故宜照天下也。 

日中則昃，月盈則食，天地盈虛，與時消息，而況於人乎？況於鬼神乎？

【注】豐之為用，困於昃食者也。施於未足則尚豐，施於已盈則方溢，不可以為常，故具陳消息之道者也。

《象》曰：雷電皆至，豐，君子以折獄致刑。

【注】文明人，不失情理也。ppp

初九，遇其配主，雖旬无咎，往有尚。

【注】處豐之初，其配在四，以陽適陽，以明之動，能相光大者也。旬，均也。雖均无咎，往有尚也。初四俱陽爻，故曰均也。 

《象》曰：雖旬无咎，過旬災也。

【注】過均則爭，交斯叛也。

六二，豐其蔀，日中見斗。往得疑疾，有孚發若，吉。

【注】蔀，覆曖，鄣光明之物也。處明動之時，不能自豐以光大之德，既處乎內。而又以陰居陰，所豐在蔀，幽而無覩者也，故曰豐其蔀，日中見斗也。日中者，明之盛也。斗見者，暗之極也。處盛明而豐其蔀，故曰日中見斗。不能自發，故往得疑疾。然履中當位，處暗不邪，有孚者也。若，辭也。有孚可以發其志，不困於暗，故獲吉也。 

《象》曰：有孚發若，信以發志也。

九三，豐其沛，日中見沬。折其右肱，无咎。

【注】沛，幡幔，所以禦盛光也。沬，微昧之明也。應在上六，志在乎陰，雖愈乎以陰處陰，亦未足以免於闇也。所豐在沛，日中見沬之謂也。施明則見沬而已，施用則折其右肱，故可以自守而已，未足用也。

 《象》曰：豐其沛，不可大事也。

【注】明不足也。

折其右肱，終不可用也。

【注】雖有左在，不足用也。

九四，豐其蔀．日中見斗，遇其夷主，吉。

【注】以陽居陰，豐其蔀也。得初以發，夷主吉也。

《象》曰：豐其蔀，位不當也。日中見斗，幽不明也。遇其夷主，吉行也。

六五，來章有慶譽，吉。

【注】以陰之質，來適尊陽之位，能自光大，章顯其德，獲慶譽也。

《象》曰：六五之吉，有慶也。

上六，豐其屋，蔀其家，闚其戶，闃其无人。三歲不覿。凶。

【注】屋，藏蔭之物。以陰處極，而最在外，不履於位，深自幽隱，絕跡深藏者也。既豐其屋，又蔀其家，屋厚家履，闇之甚也。雖闚其戶，闃其无人，棄其所處而自深藏也。處於明動尚大之時，而深自幽隱以高其行，大道既濟而猶不見，隱不為賢，更為反道，凶其宜也。三年，豐道之成，治道未濟，隱猶可也；既濟而隱，是以治為亂也。

《象》曰：豐其屋，天際翔也。

【注】翳光最甚者也。

闚其戶，闃其无人，自藏也。

【注】可以出而不出，自藏之謂也。非有為而藏，不出戶庭，失時致凶，況自藏乎？凶其宜也。

 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 

《䷶豐 - Feng》

English translation: James Legge [?]

Books referencing 《䷶豐》 Library Resources

1  Jump to dictionary Show parallel passages	䷶豐:	豐：亨，王假之，勿憂，宜日中。
	Feng:	Feng intimates progress and development. When a king has reached the point (which the name denotes) there is no occasion to be anxious (through fear of a change). Let him be as the sun at noon.
Jump to dictionary Show parallel passages	彖傳:	豐，大也。明人，故丰。王假之，尚大也。勿憂宜日中，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況人於人乎？況於鬼神乎？
	Tuan Zhuan:	Feng has the signification of being great. It is made up of the trigrams (representing) intelligence and movement directed by that intelligence. It is thus that it has that signification. 'The king has reached the condition (denoted by Feng):' - he has still to make it greater. 'There is no occasion to be anxious. Let him be as the sun at noon:' - it is for him to cause his light to shine on all under the sky. When the sun has reached the meridian height, it begins to decline. When the moon has become full, it begins to wane. The (interaction of) heaven and earth is now vigorous and abundant, now dull and scanty, growing and diminishing according to the seasons. How much more must it be so with (the operations of) men! How much more also with the spiritual agency!
Jump to dictionary Show parallel passages	象傳:	雷電皆至，豐；君子以折獄致刑。
	Xiang Zhuan:	(The trigrams representing) thunder and lightning combine to form Feng. The superior man, in accordance with this, decides cases of litigation, and apportions punishments with exactness.
2  Jump to dictionary Show parallel passages	䷶豐:	初九：遇其配主，雖旬无咎，往有尚。
	Feng:	The first NINE, undivided, shows its subject meeting with his mate. Though they are both of the same character, there will be no error. Advance will call forth approval.
Jump to dictionary Show parallel passages	象傳:	雖旬无咎，過旬災也。
	Xiang Zhuan:	'Though they are both of the same character, there will be no error:' - if the subject of this line seek to overpass that similarity, there will be calamity.
3  Jump to dictionary Show parallel passages	䷶豐:	六二：豐其蔀，日中見斗，往得疑疾，有孚發若，吉。
	Feng:	The second SIX, divided, shows its subject surrounded by screens so large and thick that at midday he can see from them the constellation of the Bushel. If he go (and try to enlighten his ruler who is thus emblemed), he will make himself to be viewed with suspicion and dislike. Let him cherish his feeling of sincere devotion that he may thereby move (his ruler's mind), and there will be good fortune.
Jump to dictionary Show parallel passages	象傳:	有孚發若，信以發志也。
	Xiang Zhuan:	'Let him cherish his feeling of sincere devotion, that it shall appear being put forth:' - it is by sincerity that the mind is affected.
4  Jump to dictionary Show parallel passages	䷶豐:	九三：豐其沛，日中見沬，折其右肱，无咎。
	Feng:	The third NINE, undivided, shows its subject with an (additional) screen of a large and thick banner, through which at midday he can see (the small) Mei star. (In the darkness) he breaks his right arm; but there will be no error.
Jump to dictionary Show parallel passages	象傳:	豐其沛，不可大事也。折其右肱，終不可用也。
	Xiang Zhuan:	'There is an (additional) screen of a large and thick banner:' - great things should not be attempted (in such circumstances). 'He breaks his right arm:' - in the end he will not be fit to be employed.
5  Jump to dictionary Show parallel passages	䷶豐:	九四：豐其蔀，日中見斗，遇其夷主，吉。
	Feng:	T he fourth NINE, undivided, shows its subject in a tent so large and thick that at midday he can see from it the constellation of the Bushel. But he meets with the subject of the (first) line, undivided like himself. There will be good fortune.
Jump to dictionary Show parallel passages	象傳:	豐其蔀，位不當也。日中見斗，幽不明也。遇其夷主，吉；行也。
	Xiang Zhuan:	'He is surrounded by a screen large and thick:' - the position of the line is inappropriate. 'At midday he sees the constellation of the Bushel:' - there is darkness and no light. 'He meets with the subject of the line, undivided like himself. There will be good fortune:' - action may be taken.
6  Jump to dictionary	䷶豐:	六五：來章，有慶譽，吉。
	Feng:	The fifth SIX, divided, shows its subject bringing around him the men of brilliant ability. There will be occasion for congratulation and praise. There will be good fortune.
Jump to dictionary Show parallel passages	象傳:	六五之吉，有慶也。
	Xiang Zhuan:	'The good fortune indicated by the fifth six, (divided),'is the congratulation (that is sure to arise).
7  Jump to dictionary Show parallel passages	䷶豐:	上六：豐其屋，蔀其家，闚其戶，闃其无人，三歲不覿，凶。
	Feng:	The topmost SIX, divided, shows its subject with his house made large, but only serving as a screen to his household. When he looks at his door, it is still, and there is nobody about it. For three years no one is to be seen. There will be evil.
Jump to dictionary Show parallel passages	象傳:	豐其屋，天際翔也。闚其戶，闃其无人，自藏也。
	Xiang Zhuan:	'He has made his house large:' - he soars (in his pride) to the heavens. 'He looks at his door, which is still, with no one about it:' - he (only) keeps himself withdrawn from all others.

Wilhelm (en, fr)

55. 豐 Fêng / Abundance [Fullness]

震			6
			5		兌   巽
			4
離			3
			2
			1

前

后

交

錯

總

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

The Hexagram

	震 上 離 下	雷 火 豐	豐	第 五 十 五 卦

Fêng / Abundance [Fullness] 
Above CHÊN THE AROUSING, THUNDER
Below LI THE CLINGING, FIRE

Chên is movement; Li is flame, whose attribute is clarity. Clarity within, movement without–this produces greatness and abundance. The hexagram pictures a period of advanced civilization. However, the fact that development has reached a peak suggests that this extraordinary condition of abundance cannot be maintained permanently.

The Judgment

	宜 日 中	勿 憂	王 假 之	亨	豐

ABUNDANCE has success. 
The king attains abundance. 
Be not sad. 
Be like the sun at midday. 

It is not given to every mortal to bring about a time of outstanding greatness and abundance. Only a born ruler of men is able to do it, because his will is directed to what is great. Such a time of abundance is usually brief. Therefore a sage might well feel sad in view of the decline that must follow. But such sadness does not befit him. Only a man who is inwardly free of sorrow and care can lead in a time of abundance. He must be like the sun at midday, illuminating and gladdening everything under heaven.

The Image

	君 子 以 折 獄 致 刑	豐	雷 電 皆 至	象 曰

Both thunder and lightning come:
The image of ABUNDANCE. 
Thus the superior man decides lawsuits
And carries out punishments. 

This hexagram has a certain connection with Shih Ho, BITING THROUGH (21), in which thunder and lightning similarly appear together, but in the reverse order. In BITING THROUGH, laws are laid down; here they are applied and enforced. Clarity [Li] within makes it possible to investigate the facts exactly, and shock [Chên] without ensures a strict and precise carrying out of punishments.

Lower line

	往 有 尚	雖 旬 無 咎	遇 其 配 主	初 九

Nine at the beginning means:
When a man meets his destined ruler,
They can be together ten days,
And it is not a mistake. 
Going meets with recognition. 

To bring about a time of abundance, a union of clarity with energetic movement is needed. Two individuals possessed of these two attributes are suited to each other, and even if they spend an entire cycle of time together during the period of abundance, it will not be too long, nor is it a mistake. Therefore one may go forth, in order to make one's influence felt; it will meet with recognition.

Second line

	吉	有 孚 發 若	往 得 疑 疾	日 中 見 斗	豐 其 蔀	六 二

Six in the second place means:
The curtain is of such fullness
That the polestars can be seen at noon. 
Through going one meets with mistrust and hate. 
If one rouses him through truth,
Good fortune comes. 

It often happens that plots and party intrigues, which have the darkening effect of an eclipse of the sun, come between a ruler intent on great achievement and the man who could effect great undertakings. Then, instead of the sun, we see the northern stars in the sky. The ruler is overshadowed by a party that has usurped power. If a man at such a time were to try to take energetic measures, he would encounter only mistrust and envy, which would prohibit all movement. The essential thing then is to hold inwardly to the power of truth, which in the end is so strong that it exerts an invisible influence on the ruler, so that all goes well.

Third line

	無 咎	折 其 右 肱	日 中 見 沬	豐 其 沛	九 三

Nine in the third place means:
The underbrush is of such abundance
That the small stars can be seen at noon. 
He breaks his right arm. No blame. 

The image is that of a progressive covering over of the sun. Here the eclipse reaches totality, therefore even the small stars can be seen at noon.

In the sphere of social relationships, this means that the prince is now so eclipsed that even the most insignificant persons can push themselves into the foreground. This makes it impossible for an able man, though he might be the right hand of the ruler, to undertake anything. It is as though his arm were broken, but he is not to blame for being thus hindered in action.

Fourth line

	吉	遇 其 夷 主	日 中 見 斗	豐 其 蔀	九 四

Nine in the fourth place means:
The curtain is of such fullness
That the polestars can be seen at noon. 
He meets his ruler, who is of like kind. 
Good fortune. 

Here the darkness is already decreasing, therefore interrelated elements come together. Here too the complement must be found–the necessary wisdom to complement joy of action. Then everything will go well. The complementary factor postulated here is the reverse of the one in the first line. In the latter, wisdom is to be complemented by energy, while here energy is complemented by wisdom.

Fifth line

	吉	來 章 有 慶 譽	六 五

Six in the fifth place means:
Lines are coming,
Blessing and fame draw near. 
Good fortune. 

The ruler is modest and therefore open to the counsel of able men. Thus he is surrounded by men who suggest to him the lines of action. This brings blessing, fame, and good fortune to him and all the people.

Upper line

	凶	三 歲 不 覿	闃 其 無 人	闚 其 戶	蔀 其 家	豐 其 屋	上 六

Six at the top means:
His house is in a state of abundance. 
He screens off his family. 
He peers through the gate
And no longer perceives anyone. 
For three years he sees nothing. 
Misfortune. 

This describes a man who because of his arrogance and obstinacy attains the opposite of what he strives for. He seeks abundance and splendor for his dwelling. He wishes at all odds to be master in his house, which so alienates his family that in the end he finds himself completely isolated.

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.