Dui [Joy] (Dui Below Dui Above)

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1 Dui [Joy] (Dui Below Dui Above)
《周易》下經第五十八 兌卦 兌上兌下 兌為澤 Dui [Joy] (Dui Below Dui Above)

2 釋卦名 《說文》：「兌，說也」。兌象上闕開口之形，開口發言為說，開口嘻笑為悅。是兌字有「悅」意。
《老子．五十二章》：「塞其兌，閉其門，終身不倦。開其兌，濟事事，終身不救」，王弼注曰：「兌事，欲之所由生。門事，欲之所由從也。無事永逸，故終身不勤也」《淮南子．道應》：「則塞民於兌」，高誘注曰：「耳目口鼻也」，足見「兌」字本身又具有孔穴之義 。 地之低平處為水澤所聚，水澤能生養萬物， 在於人可耕、可漁、可獵、可陶、可牧，恩澤遍及天下而物悅，故「說萬物者莫說於澤」 ，兌又引申為恩澤、德澤義，是「兌為澤」

3 卦辭 Judgment 兌，亨；利貞。 Dui [Joy] is such that prevalence is had. It is fitting to practice constancy here. 兌既有澤意，卦體又兌上兌下，一如自然界中澤澤相連之貌(見下圖)，內悅外悅，內外相合，悅於道而行道，故兌有亨道，利於貞正自守。

4 彖辭 Commentary On The Judgments
彖曰:兌，說也。剛中而柔外，說以利貞，是以順乎天而應乎人。說以先民，民忘其勞；說以犯難，民忘其死。說之大，民勸矣哉！ Dui mans “to give joy”. It is by being hard inside and yet soft outside that one manages to give Joy and still fittingly practice constancy. {If on gives Joy in such a way that it violates the need to be hard and strong, this will result in ingratiation, but if one act with hardness and strength so that it violates the need to provide Joy, this will result in cruelty. “It is by being hard inside and yet soft outside that one manages to give Joy and still fittingly practice constancy.” As one is hard inside, “Joy is such that prevalence is had.”} This is how one can be obedient to Heaven and yet responsive to mankind. {Heaven, though hard and strong, does not neglect to provide Joy.} If one leads the common folk with Joy, they will forget their toil, and if one has them risk danger and difficulty with Joy, they will forget about dying. Great is Joy, for it is the motivating force of the common folk!

5 釋彖辭 Commentary On The Judgments
「剛中而柔外」指的是構成兌卦的上下經卦 上爻為陰爻，下兩爻為陽爻。有內心剛正、外行柔說，內外相濟之義，可以順於天理而行於人世，故曰「順乎天而應乎人」 。 而以誠信剛正為本，外施恩澤以教化人民，人民受養而悅，自然內心信實，不畏艱難而行所當行，故曰「說以先民，民忘其勞；說以犯難，民忘其死。說之大，民勸矣哉！ 」

6 象辭 Commentary On The Image
象曰: 麗澤，兌；君子以朋友講習。 Lake clinging to Lake: this constitutes the image of Joy. In the same way, the noble man engages in talk and study with friends. Clinging [li] means “linked” [lian]. No more flourishing application of Joy can be found than this.

7 釋象辭 Commentary On The Image
「麗」字有「連」 、 「附」意，本卦卦體一如自然界之水澤相連相附 ，彼此滋益浸潤，一如同道志學之友朋。 開口發言為說，開口嘻笑為悅，同道志學者彼此互相講習，講多則義理愈明，習多則履踐愈熟，《論語》即曰：「學而時習之，不亦說乎」，孔廟、學宮前後多設泮池，即效法兌象。(如下圖高雄孔廟泮池)

8 爻辭-初九 First Yang 和兌，吉。 This one achieves Joy through harmony, which means good fortune. {First Yang abides at the beginning of Joy, and because its response is not limited to any one particular line. [i.e., it has no resonate partner], one here stays free of factional affiliation. This is what “achieves Joy through harmony means. This one gives Joy but does not engage in ingratiation. Anyone who tread such a path when he takes action will never have his motives suspected by others, so his good fortune is indeed appropriate!}

9 小象-初九 First Yang Commentary On The Image
象曰: 和兌之吉，行未疑也 The good fortune that comes to one who achieves Joy through harmony is due to the fact that his actions never provoke suspicions.

10 釋爻辭-初九 First Yang 初九居於兌卦之初，以陽爻居陽位，又未上應九四， 所承所應， 皆為陽爻。
居於兌卦之初，是其和順， 故爻辭曰「和兌」 ；以陽爻居陽位，是行所當行；未上應九四，是無所黨係、一無所私。所承所應， 皆為陽爻，是行所當行而不蔽於私，故象辭曰「行未疑也」 ，以此而行，所行皆得宜，自然得吉。

11 爻辭-九二 Second Yang 孚兌，吉；悔亡。
This son achieves Joy through sincerity, which means good fortune. Regret vanished. {One who gives Joy here so it does not violate the Mean has to be a person of sincerity. Such a one may lose his position [this is a yang line in a yin position] but he still gives Joy. His sincerity leads to good fortune, so regret vanishes.}

12 小象-九二 Second Yang Commentary On The Image
象曰: 孚兌之吉，信志也。 The good fortune that comes to one who achieves Joy through sincerity is due to the fact that he keeps his will trustworthy. {His will is kept trustworthy.}

13 釋爻辭-九二 Second Yang 九二以陽爻居陰位，更為六三所乘 ， 居非其位，但其居下卦中位。
以陽爻居陰位，居非其位，故爻辭曰「悔」；但又居下卦中位，如人心中信實，雖然居非其位，然只要心中信實亦能得吉，故小象曰「孚兌之吉，信志也 」 ，所以能夠得吉，便在於內心信實。 相較於初九，可以發現外在客觀環境常常不利於己，而使自己落入「居非其位」的窘境，然而無論是「居得其位」的初九、抑或是「居非其位」的九二，都強調內心信實、行所當行，不為外物所役方能得吉。《論語》即曰：「君子無終食之間違仁，造次必於是，顛沛必於是 」，意近於此。

14 爻辭-六三 Third Ying 來兌，凶。 This one comes after Joy, which means misfortune. {Where this one treads, with its yin character of softness and weakness, is not the territory of its rightful position [it is a yin line in a yang position], so it represents someone who comes in search of Joy. Not correct and yet seeking Joy, such is the way of evil sycophancy.}

15 小象-六三 Third Ying Commentary On The Image
象曰: 來兌之凶，位不當也。 The misfortune that comes to one who comes after Joy here is due to his position not being right.

16 釋爻辭-六三 Third Ying 六三以陰爻居陽位，本質陰柔又履非其位；居於下卦兌極，而上承九四，不應於上。
以陰爻居於陽位，本就居非其位，而本質卻又陰柔不行正道， 故小象曰「來兌之凶，位不當也」 ；居於下卦兌極，即只外悅而偏於邪佞，意近《論語》所謂「巧言令色」 ， 故曰「來兌」 ，上承九四而不應於上，則是其悅道既不正，自然所托非人。 相較於九二居非其位而自持得吉，六三警惕我們不要因為外在環境一時不利於己，而喪失自我的原則，為了貪圖自身一時的方便與利益作不應當作的事情，在外在環境不利於己時作不應該作的事，自然是凶上加凶了。

17 爻辭-九四 Forth Yang 商兌未寧，介疾有喜。
This one has to deliberate how to deal with Joy and so knows so peace, but because he wards off harm, he has happiness. {“To deliberate how to deal with” [shang] here includes both the meaning of “consider” [shangliang] and “control” [caizhi]. Ward off [jie] means “keep away” [ge]. Third Yin, engaging in sycophantic Joy, is about to draw near to the most exalted one [the ruler, Faith Yang], so Fourth Yang uses it virtues of hardness and strength to control it and keep it away. One here must both solve inner problems and deal with exterior threats, so he “know no peace.” He situates himself near to the royal domain and keeps away evil and wards off harm, so it is appropriate that “he has happiness.”}

18 小象-九四 Forth Yang Commentary On The Image
象曰: 九四之喜，有慶也 The happiness of Fourth Yang is due to the blessing that take place.

19 釋爻辭-九四 Forth Yang 雖然九四自身以陽居陰位，居非其位。在六三與九五之間動搖，又居非其位，故曰「商兌未寧」，有反覆商度權衡之意。 但下乘邪佞六三不被影響，上比〈附〉中正九五，。然而本質陽剛，故能行所當行，不陷於邪佞，而親比九五中正之道，故小象曰「介疾有喜」 。 相較於六三居非其位而體質陰柔，九四居非其位而陽剛本質，又夾於九五、六三之間，卻能以其陽剛本質而行正道，不為一時外在環境所動搖 ，所謂「貧賤不能移， 富貴不能淫， 威武不能屈」之謂也 。

20 爻辭-九五 Fifth Yang 孚于剝，有厲
This one puts his trust in one who embodies deterioration, which means danger. {Fifth Yang is paired with Top Yin, with which it has entered into a congenial relationship. Although one here occupies does not find Joy in trusting the yang but instead finds Joy in trusting the yin; this is what “this one puts his trust in one who embodies deterioration “means. What “deterioration” [bo] means is that the dao of the pretty man is in the ascendancy.}

21 小象-九五 Fifth Yang Commentary On The Image
象曰: 孚于剝，位正當也。 “This one puts his trust in one who embodies deterioration,” even though his position is correct and proper. {This one with his correct and proper position puts his trust in the pretty man and distances himself from the noble man, thus the text says” even though his position is correct and proper.”}

22 釋爻辭-九五 Fifth Yang 九五居中得正，但下不應九二，反而近比上六。
九五居中得正，是中正至尊之位，故曰「孚」，即一如九二居中得正信實之義。但是卻不下應中正之九二，反而近比陰柔之上六，陽氣盡，陰氣長，君子衰，小人盛謂之「剝」 ，故曰「剝」 。 九五居至尊之位而得正，卻仍曰「有厲」，旨在告誡在當時得令之時勿驕矜自大，親小人而遠君子，九五位於五位，五位之後便是上位，驕矜自大過後便是盛極而衰、亢龍有悔之時。

23 爻辭-上六 Top Ying 引兌。 This one achieves Joy tough being led. {Top Yin with its yin character occupies the rearmost position in Joy, so it represents a passive and withdrawn person. Thus one here must be led forth before he can have Joy.}

24 小象-上六 Top Ying Commentary On The Image
上六引兌，未光也 Top Yin achieves Joy thought being led, so no brilliance ever attends such a one

25 釋爻辭-上六 Top Yang 上六陰居陰位，處整卦最上，又處外卦之兌與別卦之兌最極，又近比九五。
上六陰居陰位，不思己虛，卻反而上乘九五，以陰乘陽，引九五中正之爻趨於邪佞。又處外卦兌極，一如巧言令色引人錯路者。然中正九五與九四體質陽剛，未必受其所引，故本爻未言吉凶。 觀兌六爻，皆重於正，猶以內心之正為重，內心正外行方得正，內外合一，方得正以致悅而吉。

26 六爻逐釋 初九:和兌是剛而有守之兌 九二:孚兌是剛而得中之兌 六三:來兌是剛而務外之兌 九四:商兌是剛而能柔之兌
九五:孚于剝〈信小人〉是剛而自滿之悅 上六:引兌是柔而務外之悦

27 六爻時位變化吉凶 以剛而居中正之初九表現出於自然絕無勉強之和悅必能致吉；實於中內有主宰之九二出於誠信之孚悅必能吉而無悔；柔而不中〈無主〉專悅於外的六三小人側媚之來悅必致其凶；剛以柔用戒慎恐懼不寧於處之六四表現謹慎所悅必能有喜之商兌自滿；能剛不能柔之九五不知親賢士遠小人必致危厲。上六以無為有以虛為實，不思己錯反引人悅之並以此悅人之引悅終將不能悅人人亦不悅我。故悅總以得正為貴，正則亨不正則不亨。

28 易學萬花筒-兌卦的應用 婚姻：以三人之媒或老人之媒可成。 願望：難成，目下有阻礙， 需遲方成。 買賣：有反覆，用心力方可成。
訴訟：非大事者， 依人和解終可以和。 運氣：一時得志有悅意，然事物以無規律，不得要領之 時。此卦有口舌之象， 笑言由口而出也，又有輔 頰之象，觀容見在面也，故在為悅。 但世之以好 飾外貌，往往以容悅為工者，其品以愈卑，其心愈 偽。唯以求悅，悅之利貞在所不知。悅之道，不該 以妄悅，必該為貞正之言也。