第 45 卦 · Hexagram 45

萃

Cui · Gathering Together (Lake over Earth)

聚以正，王假有廟

上☱兌 · 澤 / Lake下☷坤 · 地 / Earth

錯卦把每一爻都翻轉（陽↔陰）後得到的另一卦。Every line flipped, yang ↔ yin.Opposite26 · 大畜綜卦把整個卦上下顛倒後得到的另一卦。The whole figure turned upside-down.Inverse46 · 升互卦由二、三、四爻與三、四、五爻組成的中間卦。Built from lines 2-3-4 and 3-4-5.Nuclear53 · 漸

象Image

先看圖像，再讀文字。Read the image before the words.

大象傳《大象傳》從上下卦的自然圖像推演全卦之象，再提出人事取法。The Great Image derives conduct from the two trigrams' natural images.Great Image

全卦成象Whole image
澤上於地，萃
(The trigram representing) the earth, and above it (that representing) a collection of water, form Cui.
人事取法Conduct
君子以除戎器，戒不虞。
The superior man, in accordance with this, has his weapons of war put in good repair, to be prepared against unforeseen contingencies.

澤水聚於地之上——萃之象。君子由此體會：要修治兵器、警戒未料之事。聚則生競、聚則有險，預為之備是君子之道。

(The trigram representing) the earth, and above it (that representing) a collection of water, form Cui. The superior man, in accordance with this, has his weapons of war put in good repair, to be prepared against unforeseen contingencies.

辭Words

先讀經文，再讀《彖傳》如何解釋卦辭。The received text, then the Tuan commentary on it.

經

卦辭對整個卦（六條線為一組）的總體判斷。The judgment on the hexagram as a whole.

Judgment

萃，亨。王假有廟，利見大人，亨，利貞。用大牲吉，利有攸往。

萃卦——亨通。君王至於宗廟祭祀（聚天下之心於祖宗），利於見大人，亨通，利於守正。用大牲祭祀則吉，利於有所往。

In (the state denoted by) Cui, the king will repair to his ancestral temple. It will be advantageous (also) to meet with the great man; and there will be progress and success. Advantage will come from being firm and correct. The use of great victims will conduce to good fortune; and in whatever direction movement is made, it will be advantageous.

傳

彖傳十翼之一，直接解釋卦名、卦辭及其剛柔結構。Tuan Zhuan — explains the name, the Judgment and the line structure.

Commentary on the Judgment

萃，聚也。順以說，剛中而應，故聚也。王假有廟，致孝享也。利見大人亨，聚以正也。用大牲吉，利有攸往，順天命也。觀其所聚，而天地萬物之情可見矣。

萃就是聚。順從而和悅，剛健居中而上下相應，所以能聚。「王至宗廟」是表達孝享。「利見大人亨」是聚要以正。「用大牲吉，利有攸往」是順從天命。觀察什麼東西聚到一起，就能看見天地萬物的真實情狀。

Cui denotes collecting together. We have in it (the symbol of) docile obedience going on to (that of) satisfaction and pleasure. There is the strong line in the central place, and rightly responded to. Hence comes the (idea of) union.

爻Lines

六條線各有一句判斷。閱讀次序初→上；卦象由下而上，看左側的卦。One statement per line, read from the first line to the top. The figure is drawn bottom-up — watch the rail.

初六

亂

心亂尋援muddled, seek allies

第 1 爻 · 陰line 1 · yin

有孚不終，乃亂乃萃，若號，一握為笑，勿恤，往無咎。

有誠信但不能堅持到底，於是混亂而又聚集——若呼號求助，握手言歡（與九四相應），勿憂，前往無咎。聚之初動：心猶未定，但能尋對的人即解。

The first SIX, if sincere but not permanent so, will sometimes be in confusion, sometimes in union. If it cry out, with a (single) grasp it will become laughter. Do not be sorrowful; going (to him), there will be no error.

小象十翼之一。對爻辭的古典短註。Xiao Xiang — short classical commentary on this line.

乃亂乃萃，其志亂也。

又亂又聚，是心志混亂。

六二

引

引而誠通drawn upward, sincere

第 2 爻 · 陰line 2 · yin

引吉，無咎，孚乃利用禴。

引導而吉，無咎——有誠信則利於用簡薄的禴祭。陰柔得中正而應九五，相互引動則吉。

The second SIX shows its subject led forward (by his correlate). There will be good fortune, and freedom from error. There is entire sincerity, and in that case (even the small offerings of) the vernal sacrifice are acceptable.

小象十翼之一。對爻辭的古典短註。Xiao Xiang — short classical commentary on this line.

引吉無咎，中未變也。

引而吉無咎，是中正未變。

六三

嗟

嘆而轉向sigh, redirect

第 3 爻 · 陰line 3 · yin

萃如嗟如，無攸利。往無咎，小吝。

想聚而嘆息——無所利。前往無咎，但有小吝。陰居陽位失正，但能改變方向往上六則無大咎。

The third SIX shows its subject sighing forth his regrets, (as if) there were no advantage from any movement he could make. If he go forward, he will not err. There will be a little occasion for regret.

小象十翼之一。對爻辭的古典短註。Xiao Xiang — short classical commentary on this line.

往無咎，上巽也。

前往無咎，是順上而行。

九四

聚

得眾大吉gathers many

第 4 爻 · 陽line 4 · yang

大吉，無咎。

大吉，無咎。剛居陰位本不當，然能聚下三陰於己，得眾心歸附——非大吉不能無咎。

The fourth NINE shows its subject in such a state that, supposing him to be entirely good, there will be good fortune, and he will receive no blame.

小象十翼之一。對爻辭的古典短註。Xiao Xiang — short classical commentary on this line.

大吉無咎，位不當也。

大吉無咎，是位本不當而以德補之。

九五

位

聚之主位the gatherer's seat

第 5 爻 · 陽line 5 · yang

萃有位，無咎，匪孚。元永貞，悔亡。

聚之主有其位，無咎——但若無誠信則受疑。能元始、永久、守正則悔可亡。陽剛中正居尊位，是聚之主。

The fifth NINE shows its subject collecting (all) under him in the place of dignity, and without blame. If there be any who do not have confidence in him, let him see to it that (his virtue) be great, long-continued, and firmly correct, and all occasion for repentance will disappear.

小象十翼之一。對爻辭的古典短註。Xiao Xiang — short classical commentary on this line.

萃有位，志未光也。

聚有位但志未光大，是誠信未盡顯。

上六

嘆

聚終孤悲isolation at the end

第 6 爻 · 陰line 6 · yin

齎咨涕洟，無咎。

嘆息流涕——無咎。聚之終，孤陰在上，眾陽不應，故有悲嘆，但能自警則無咎。

The topmost SIX shows its subject sighing and weeping; but there will be no error.

小象十翼之一。對爻辭的古典短註。Xiao Xiang — short classical commentary on this line.

齎咨涕洟，未安上也。

嘆息流涕，是未安於上位。

用Use

把象套到你的情境，取一個可行的下一步。Apply the image to your situation; take one practical step.

聚·正·備

Gather · be upright · be prepared

把象套到你的情境 · Apply the image to your situation

初六亂想加入但心猶未定——找對的盟友即可解。Want to join but uncertain — find right ally to settle.
六二引被高位者引薦——以誠應之吉。Drawn up by senior — respond with sincerity, auspicious.
六三嗟聚不到對的群——調整方向，往上找。Wrong cluster — pivot upward.
九四聚中層管理而能聚下屬——大吉。Mid-level manager rallying reports — great fortune.
九五位領導之位——須以元永貞三德服眾。Top leadership — need three virtues: vision, persistence, uprightness.
上六嘆高位後孤立——須自警自反。Isolated atop — self-reflect, no blame.

可行的一步 · Practical move

萃卦最大的應用：「以正聚」+「居安思危」。聚人之根是因正而聚（共同價值、共同使命），不是聚多少。最盛時最該警備（大象「除戎器戒不虞」）。最高境是九四「大吉無咎」——以德聚眾。最該避免上六「齎咨涕洟」——聚之極反為孤。

Cui's deepest applications: 'gather through uprightness' + 'vigilance in prosperity'. The root of bringing people together is shared values and mission, not numbers. At peak abundance, prepare for the unforeseen ('repair weapons'). Peak: line 4's 'great fortune through virtue'. Avoid line 6's 'sighs and tears' — gathering's extreme becomes isolation.

失手之處 · Failure mode

九五「匪孚」之戒適合每位領導者——位置給你權威但不給你信任。沒有元（開創性）、永（持久）、貞（守正）三德，悔終至。中國史上多有居高位而眾叛者，皆此爻之鏡。

Line 5's 'no trust' is the leader's universal warning. Position grants authority, not trust. Without three virtues — vision, persistence, uprightness — regret follows. Chinese history is full of high-position leaders abandoned by their people; all are mirrors of this line.

義理Commentary4

三國·魏 (226–249 CE)王弼《周易注》Wang BiScholarly

王弼以為萃卦的核心在「聚以正」三字——聚不是亂聚，而是因正而聚。九五居尊而萃眾，故曰「萃有位」。然「匪孚」之戒不可忽——位高而眾未必心服，須以「元永貞」三德加之方能悔亡。

Wang Bi takes the core of Cui to be the three characters ju yi zheng (聚以正), 'gathering through what is correct' — a gathering is not a mere crowd, but a coming together around the right thing. The fifth line occupies the honored place and gathers the many, hence 'gathering with position.' Yet the warning 'not trusted' (fei fu 匪孚) must not be overlooked — high position does not guarantee the people's hearts. Only by adding the three virtues yuan, yong, zhen (originating, enduring, correct) does regret disappear.

北宋 · 11th c.程頤《伊川易傳》Cheng YiScholarly

程子強調萃卦上下卦的關係：下卦坤是順從、上卦兌是悅樂——「順以說」就能聚。又說大象「除戎器戒不虞」是中國治國根本的「居安思危」之道——人聚必有摩擦、有競、有險，故不能不備。

Cheng Yi stresses the relation between the two trigrams: Kun below is compliance, Dui above is gladness — 'compliant and glad,' and so able to gather. He adds that the Great Image's 'repair the weapons, guard against the unforeseen' is the root statecraft principle of 'thinking of danger while at ease' — wherever people gather there will be friction, rivalry, and risk, so one cannot fail to prepare.

南宋 · 12th c.朱熹《周易本義》Zhu XiIntroductory

朱子直言：萃，聚也。澤上於地，水所聚——故為萃。學者讀此卦最該記住卦辭「王假有廟」——古代君王聚天下之心於宗廟，是「以正聚」的範式。又當深記六二「孚乃利用禴」——只要心誠，簡單的祭品也勝過浩大而虛偽的儀式。

Zhu Xi puts it plainly: Cui means to gather. The lake above the earth is where water collects — hence Cui. What the student should most remember is the Judgment's 'the king arrives at the ancestral temple' — the ancient king gathered the hearts of the realm at the ancestral shrine, the very model of 'gathering through what is correct.' Remember also line 2's 'with sincerity, even the simple yue offering serves' — where the heart is sincere, a plain offering beats a grand and hollow ceremony.

21 世紀現代傳承·編輯組原創Modern lineageIntroductory

萃是澤上於地，水往低處聚。讀萃先問一句：這群人因什麼聚在一起？卦辭「王假有廟」，古人聚天下之心靠宗廟，靠一個大家共同認的根。彖傳所謂「聚以正」，聚得正纔聚得住，人數多寡倒在其次。大象「除戎器，戒不虞」同樣要緊：人一多，摩擦必生，公司擴張也好、社群壯大也好，得先備好應付意外的手段，別等出事再找。九四「大吉，無咎」值得多看一眼，位不當而能聚眾，靠的是德，所以爻辭要求到大吉纔算無咎。聚人者受的檢驗，本來就比常人嚴。

Cui is the lake above the earth — water running downhill and collecting. Before anything else, ask one question of any gathering: what are these people gathered around? The Judgment says 'the king arrives at the ancestral temple' — the ancients gathered the hearts of the realm through the ancestral shrine, through one root everybody recognized. This is what the Tuan Zhuan means by 'gathering through what is correct': gather around the right thing and the gathering holds; headcount comes second. The Great Image's 'repair the weapons, guard against the unforeseen' matters just as much: put enough people together and friction is certain. Whether a company is scaling or a community is booming, get your means of handling the unexpected ready first — don't wait for something to break. Line 4, 'greatly auspicious, no blame,' deserves a second look: the position is wrong for him, yet he gathers the many, and he does it by virtue — which is why the line demands 'greatly auspicious' before granting 'no blame.' Whoever gathers people is examined by a harsher standard than everyone else. That has always been so.

注解Annotation9

萃cuì

To gather, assemble — like water collecting on low ground. The question is always what the gathering is around.

假gé

To arrive at, come to (read ge here, not jia) — the king 'arrives at' the ancestral temple.

孚fú

Sincerity, good faith — what position alone cannot supply.

禴yuè

The summer sacrifice — the sparest of offerings. With sincerity, even this suffices.

嗟jiē

To sigh — the sound of wanting to join and finding no place.

齎咨jī zī

Sighing, lamenting — the sound of grief at the top of the gathering.

涕洟tì yí

Tears and snivel — the image of open weeping.

除戎器chú róng qì

To put weapons in repair — readiness maintained precisely when the crowd is largest.

不虞bù yú

The unforeseen — what no one planned for; what the gathered must be armed against.

歷史Context4

萃升成對·聚與升

Cui and Sheng — gathering and ascending

第 45 萃與第 46 升為一對綜卦。萃是橫向之聚（眾人聚於一處），升是縱向之升（一人由低升高）。同樣是「會合」之動，萃在水平、升在垂直。讀此卦理應與升卦並讀。

Hexagram 45 Cui and Hexagram 46 Sheng are a pair of inverses. Cui is horizontal gathering (many people converging on one place); Sheng is vertical ascent (one person rising from low to high). Both are movements of coming together — Cui on the horizontal axis, Sheng on the vertical. The two hexagrams should be read side by side.

「王假有廟」·中國「以祭聚心」之政治觀

'King to ancestral temple' — politics of binding hearts through rite

卦辭「王假有廟」是中國古代政治觀的根本——治眾不靠強力，而靠共同的「祖」之認同。後世「祭祀」「家廟」「宗祠」都與此相應——聚之根在共識而非權威。

The Judgment's 'the king arrives at the ancestral temple' is the root of ancient Chinese political thought — governing the many rests not on force but on shared identification with a common ancestor. Later institutions of sacrifice, family temples, and clan shrines all answer to this: the root of gathering is consensus, not authority.

「除戎器戒不虞」·居安思危的根

'Repair weapons against the unforeseen' — vigilance amid prosperity

大象「君子以除戎器戒不虞」是中國深刻的政治智慧——人多時最該警惕。後世「居安思危」「未雨綢繆」「臥薪嘗膽」皆與此相應。最盛時即是最該備險時。

The Great Image's 'the superior man repairs his weapons to guard against the unforeseen' is a deep piece of Chinese political wisdom — the more people gather, the more vigilance is due. Later phrases such as 'think of danger while at ease,' 'mend the roof before it rains,' and 'sleep on brushwood and taste gall' all answer to it. The moment of greatest flourishing is exactly the moment to prepare for danger.

九五「匪孚」之戒·領導者的警示

'No trust' — the leader's warning

九五「萃有位無咎匪孚」是中國領導學的核心警示——位置帶來權力但不必然帶來信任。「元永貞」三字是領導者長期的修煉：開創性、持久性、正當性。三者缺一則悔。

Line 5 — 'gathering with position, no blame, yet not trusted' — is the central warning of Chinese leadership thought: position brings power but does not necessarily bring trust. The three characters yuan, yong, zhen (元永貞) name the leader's long discipline: originating vision, endurance, and uprightness. Lack any one of the three, and regret follows.

練習Practice3

char-recall
「以正聚」之意？為何不是「聚」本身可貴而是「以正而聚」可貴？
What does 'gather through uprightness' mean? Why isn't gathering itself the virtue but the rightness of why?
parse
為何大象「除戎器戒不虞」說的是「最聚之時最該備險」？
Why does the Great Image 'repair weapons against the unforeseen' say 'prepare most at the peak of gathering'?
line-read
用九五「萃有位匪孚」評論你看見過的某位高位但不被信任的領導。
Use line 5 'has position but no trust' to comment on a high-position leader you've seen who lacked trust.