21 · 火雷噬嗑

噬嗑卦原文

噬嗑。亨。利用狱。

象曰：雷电噬嗑。先王以明罚敕法。

白话文解释

噬瞌卦：通泰。利于讼狱。

《象辞》说：本卦下卦为震为雷，上卦为离为电，雷电交合是噬嗑的卦象。先王观此卦象，取法于威风凛凛的雷、照彻幽隐的电，思以严明治政，从而明察其刑罚，修正其法律。

《断易天机》解

噬嗑卦离上震下，为巽宫五世卦。噬嗑为咬合之意，象征物品咬碎之后才能通过。此卦于诉讼有利。

北宋易学家邵雍解

咬碎硬骨，强硬态度；事多困阻，积极谋求。

得此卦者，事不遂心，纷争难免，诸事被阻，宜坚守常规，不为利诱，可保平安。

台湾国学大儒傅佩荣解

时运：好运初动，声名直上。

财运：买卖皆成，货物畅销。

家宅：小心火灾；百年好合。

身体：须防郁热，失物不保。

传统解卦

这个卦是异卦（下震上离）相叠。离为阴卦；震为阳卦。阴阳相交，咬碎硬物，喻恩威并施，宽严结合，刚柔相济。噬嗑为上下颚咬合，咀嚼。

大象：上唇与下唇间有物，必须咬断，方能合拢，乃诸事被阻，务必去除，方可成功。

运势：诸事阻隔，纷争难免，宜守常规，不为利诱，问题可解决。

事业：困难与阻力非常大，应以坚强的意志，果敢的行为，公正无私的态度去战胜种种厄运，争取事态好转。为了早日化险为夷，必要时可采取强硬手段，甚至诉诸法律。

经商：处于不利的时候，头脑冷静，明察形势，寻求机遇，不为眼前小利所诱，不发非分之财。认真听取忠告，遵守法纪，秉公办事，不得徇私情，更警惕不得触犯刑律。

求名：自己的努力尚不为人所知，不可急于求成，受到挫折应看作是对自己的考验，持之以恒，必能成功。

婚恋：初不顺利，须有顽强精神可以取得满意的结果，不可以个人的情绪左右家庭事务。

决策：一生不平坦，会遇到挫折和磨难，但应看作是对个人的考验，应认真总结经验教训，以更为坚强的意志，不屈不挠，继续前进。经过锻炼，各方面都会有较大的进展，终将进入光明境地，取得重大成就。

第二十一卦的哲学含义

噬嗑卦卦象，火雷噬嗑卦的象征意义

火雷噬嗑，这个卦是异卦相叠，下卦为震，上卦为离。离为阴卦，震为阳卦。阴阳相交，咬碎硬物，喻恩威并施，宽严结合，刚柔相济。

噬嗑，噬，是指咬。嗑，同“合”。噬嗑，为上下颚咬合，咀嚼。合住嘴巴把嘴中之物咬住不放或吃掉。

火雷噬嗑以卦形来看，初九和上九像一个人的上下嘴唇；六二、六三和六五，像人的上下两排牙齿；而九四，正好像口内所含之物，被上下牙咬住不放，犹如一个进入监狱似的，那是无法跑掉的，因此又可象征监狱。

从监狱的角度来分析卦形，初九和上九，好像厚实的狱墙。而墙内的六二、六三、六五，又像软弱的犯人，而九四正好像强悍的狱官或巡狱者。

《象》中这样解释本卦：雷电，噬磕；先王以明罚赤法。

《象》中指出：噬嗑卦的卦象是震（雷）下离（火）上，为雷电交击之表象。雷电交击，就像咬合一样；雷有威慑力，电能放光明，古代帝王效法这一现象，明其刑法，正其法令。

噬嗑卦启示了刚柔相济的道理，属于上上卦。《象》中对此卦的断语是：运拙如同身受饥，幸得送饭又送食，适口充腹心欢喜，忧愁从此渐消移。

火雷噬嗑从卦象上分析，噬嗑卦上卦为离为火为电，下卦为震为木为雷，闪电雷卦上卦为离为火为电，卦为震为木为雷，闪电雷鸣，击中物体使其燃烧起来，这就是噬嗑卦的卦象。下雷阵雨时，一些建筑物遭受雷击会倒塌，一些动物与人遭受雷击会死亡，森林遭受雷击会发生火灾。古人看到这个自然现象，认为是天神在惩罚罪恶。君王效法天神的做法，所以也像雷电击中物体一样打击犯罪分子。雷电是迅猛的，所以也表示打击犯罪要迅捷，要彻底，力度要狠。

21.火雷噬嗑(䷔)-高岛易断

“噬”，啮也，“嗑”，合也，啮而合之也。卦全象颐，以初、上二刚为两唇，以二、三、四、五四阴为齿，上下龂腭，有噬之象。以四爻一刚，梗于其间，如物之在口，初上二刚，以四为梗，遂致上下不得合。下唇动，上唇止，必噬乎四之梗，梗消而两唇乃合，谓之《噬嗑》。卦承《观》来，《序卦》曰：“可观而后有合，故受之以《噬嗑》，嗑，合也。”既有可观，后必来合，《噬嗑》所以次《观》也。

噬嗑：亨，利用狱。

▲　篆书噬

▲　篆书嗑

《杂卦》曰：“噬嗑，食也。”凡食下咽则口合，有物梗之则口不合，不合则不通，合则亨通矣，故曰“噬嗑，亨”。由是而推之，在家庭则有谗邪以梗之，在朝廷则奸佞以梗之，在道路则有强暴以梗之。一如物之在口，有梗则不通也，欲期其通，当先治其梗，治梗者，“利用狱”。治狱宜刚，象取初上两刚，用之者，则在五爻也。“狱”，囚也，外卦《离》体，外实中虚，有狱象焉。内卦《震》，《震》威也，外卦《离》，《离》明也，威而且明，有治狱之才焉，故曰“利”。如是而噬嗑济矣。

《 彖传》曰：颐中有物曰噬嗑，噬嗑而亨。刚柔分，动而明，雷电合而章。柔得中而上行，虽不当位，利用狱也。

颐本合也，因中有物梗，则上下不合，卦体初上两刚在外，二、三、五三柔分列上下，四爻一刚在中，如颐中有物之象，必得初上两刚相交，噬而嗑之，啮去其梗，颐斯合矣。颐合梗去，则亨通也，故曰“噬嗑而亨”。此卦内卦一刚二柔，外卦二刚一柔，是刚柔相分也。雷动也，电明也，“动而明”。雷震而电煽，一时合发，威耀交彰也。“柔得中”，指六五言，以柔居刚，为刚柔得中也。“上行”，谓五居尊位，柔而处阳，位虽不当，而利于用狱。盖用狱过刚则伤猛，过柔则伤宽，刚柔得中，而狱平矣。统言之，物有害于口齿间者，人以噬嗑治之；物有害于造化者，天地以雷电治之；物有害于政治者，先王以刑狱治之。所谓“噬嗑而亨”者，道在此矣。故《噬嗑》一卦，为治天下之大用也。

按：《贲》卦亦有物在颐中之象，然上卦《艮》止，下卦《离》丽，上止下丽而不动，故不能噬物，虽有颐中含物之象，无噬物之义也。

以此卦拟人事，卦象为“颐中有物曰噬嗑”，谓颐因物梗不能合也。推物之所害，不第颐然，物入于耳而耳必不聪，物生于目而目必不明，物入于胸而胸必致病，物入于心则心必致蒙，是物之害在身也。极之父子之间，有物以间之，则父子乖；兄弟之间，有物以间之，则兄弟离；夫妇之间，有物以间之，则夫妇怨；朋友之间，有物以间之，则朋友疏，是物之有害于彝伦也。欲除其害，在治人则用刑狱，在治己则用内讼，其法一也。动为雷，明为电，动以致其决，明以察其几，动与明合，而赏罚彰焉。以位言之，五爻为君，以德言之，五爻为心，心所以称天君也。此卦五爻，以柔居阳，曰“柔得中”，谓心能柔而用刚，则刚柔得中，斯不失严，亦不失宽，而内松之功用全矣。卦名曰《噬嗑》，《彖》辞曰“颐”，皆取象于齿颊间，故六爻中，曰“灭趾”，曰“灭鼻”，曰噬肉，曰“噬胏”，曰“灭耳”，皆取象于人身，是诚为剥肤之灾也。在内则撤去而心身亨，在外则谗邪去而万事亨，所以善其治者，全在天君也。《 易》理所赅甚广，为家，为国，为身，在占之者随事取之耳。

以此卦拟国家，朝廷中所最害政者，群僚在位，有一谗佞与立其间，颠倒朝政，惑乱君心，虽有贤能，被其离间，不能协办共事，此国家所以日替也。此卦四爻，一刚在中，间阻上下，即其人也。初上二阳，一上一下，不相会合，二三柔顺无能，五爻以柔居阳，比近于四，未免偏听。雷伏而不动，电匿而无明，治道之不亨，职是之故。《彖》辞所谓“颐中有物”者，其象亦犹是耳。“颐中有物”，治之利用齿，朝中有谗，治之“利用狱”，而主狱者则在五爻之君，相辅而治狱者，则在初上两刚。然以刚克刚，遇刚则折，犹必用二三两柔，调剂其间，斯四刚贴服。在五爻之君，以柔居阳，位虽不当，而能发雷之动，效电之明，雷电交作，治道乃彰。“动而明”则刑无或枉，明而动则罪无轻纵，是以刚柔中，而狱平矣。六爻历言治狱之方，初轻刑而寡过，二乘刚而易服，三“遇毒”而无害，四守贞而获吉，五用中而恤刑。要皆得刚柔之宜，惟上爻酷刑而有凶，是用刚之过也，即足为治狱者戒。就一卦言，九四为颐中之物，即梗法之人，是受狱而待治者也；就六爻言，九四刚直守贞，为治狱之能才也。盖卦象而爻辞，各取其义，玩其占者，毋以辞害意也。

通观此卦，其象取全体象颐，又取上下雷电二象，为治狱之用，雷以抉伏，电以烛奸，动则能断，明则能察，合而施之，刑法昭彰。六五虽不当位，以柔居阳，为治狱之主，专用初上两刚相合为治，刚柔合而间去，间去而狱平。卦旨如此，在六爻则又有各取其义。或以初上两爻无位，为受刑之人，中四爻为用刑之人。就卦体观之，以四爻一刚，为受刑之人，余五爻为用刑之人，然爻辞皆主“利用狱”，未尝有用刑受刑之别也。但两刚不能独噬，必合诸柔而共噬，故诸爻各有所噬，而噬之中，又分其坚柔焉。二“噬肤”，肤柔而 易噬，其罪轻；三“噬腊肉”，较肤而稍坚矣，故有“毒”；四“噬乾胏”，胏肉而带骨，较腊肉而益坚矣，“利艰贞”；五“噬乾肉”，乾肉者，言狱之已成也。五为主狱，其所治者，皆刑官之已决者也，五重省之，故“贞厉”。初曰“屦校”，初在下，刚犹微，故刑在足，是薄罚也。上曰“苛校”，上居终，刚已极，故刑在首，则过猛矣。两爻独不言噬，或之所为受刑者，其以此乎？总之六爻用狱，各有次第，得其当，故皆曰“无咎”；“利艰贞”，则曰吉；用其极，则曰“凶”。平则劝之，过则戒之，慎之至也，故《象传》曰“雷电噬嗑，先王以明罚敕法”，言先王明威并用，即刑期无刑之意《易》之言用狱，《噬嗑》与《丰》二卦最详，《丰》田“折狱致刑”，《噬嗑》曰“明罚敕法”，其审决精详，足惩后世爰书之滥。此全卦之义也。

《大象》曰：雷电《噬嗑》，先王以明罚敕法。

《埤雅》曰：电与雷同气，雷从回，电从申，阴阳以回薄而成雷，以申泄而为电，是皆天地之怒气，震发而示威于天下者也，有用刑之象焉。或曰，雷出天气，电出地气，天地气合而雷电作，《噬嗑》即以初上二刚为雷电。先王取其象以治狱，明以象电之光，敕以象雷之震，罚明使民知避，法敕使民知畏，斯罚无枉曲，法无偏私。朝廷之刑罚，一如天延之雷电。天以好生为德，王以恤刑为心，其道一也，其治隆矣。

【占】　问时运：目下正当好运发动，有威仪，有光耀，声名远播上达之象，吉。

○　问商业：买者卖者，一时会集，有货物旺销之象，吉。

○　问家宅：天盘地盘皆动，防有火灾，须小心谨慎，可以免祸。

○　问疾病：是郁热之症，导直透发，或热极作狂，须慎。

○　问讼事：判决明允。

○　问天时：有雷雨骤降之象，雨后即霁。

○　问婚嫁：阴阳一气，定必百年好合，吉。

○　问行人：即归。

○　问失物：恐被人吞没。

Judgment

Legge: Success is found in Discernment. The restrictions of the law bring advantage.

Wilhelm/Baynes: Biting Through has success. It is favorable to let justice be administered.

Blofeld: Gnawing. Success! The time is favorable for legal processes. [The concept of gnawing is suggested by the component trigrams, which are regarded (owing to the arrangement of their lines) as not commingling; they are as separate from each other as the upper and lower jaw when something tough is being gnawed.]

Liu: Chewing: Success. It benefits to administer justice. [Chewing indicates success through hard work. Those who get this hexagram will have trouble in the beginning.]

Ritsema/Karcher: Gnawing Bite, Growing. Harvesting: availing of litigating. [This hexagram describes your situation in terms of confronting a tenacious obstacle. It emphasizes that biting through and picking things clean until the essential is revealed is the adequate way to handle it. To be in accord with the time, you are told to: gnaw and bite through!]

Shaughnessy: Biting and chewing: Receipt; beneficial to use a court case.

Cleary (1): Biting through is developmental. It is beneficial to administer justice.

Cleary (2): Biting through is successful. It is beneficial to apply justice.

Wu: Discernment is pervasive. It will be advantageous to exact punishments.

The Image

Legge: The images of thunder and lightning form Discernment. Thus the ancient kings promulgated their laws and framed their penalties with intelligence.

Wilhelm/Baynes: Thunder and lightning: The image of Biting Through. Thus the kings of former times made firm the laws through clearly defined penalties.

Blofeld: This hexagram symbolizes lightning accompanied by thunder. The ancient rulers, after making their legal code perfectly clear to all, enforced the laws vigorously. [The firm and yielding lines more or less alternate; or the lower trigram can be regarded as filled with the power of thunderous force, while the upper trigram, representing beauty, is soft and yielding. (Li, the upper trigram, stands for lightning as well as for fire, beauty, etc.) I do not know what the ancient Chinese views on thunder and lightning were; it appears from this that they were regarded as two forces which, like steel and flint, emitted brilliance when brought into sharp contact with each other. A pair of trigrams both with yielding centers is not felt to be a good arrangement; that it nevertheless favors the process of the law may have been suggested to the writer of the Text by the fact that the weak lines (morally weak people?) are fully contained by the strong (prison walls, warders and so forth?)]

Liu: Thunder and lightning symbolize Chewing. The ancient kings made the laws and clarified the penalties.

Ritsema/Karcher: Thunder, lightning. Gnawing Bite. The Earlier Kings used brightening flogging to enforce the laws.

Cleary (1): Thunder and lightning, biting through. Thus did the kings of yore clarify penalties and proclaim laws. [Those who administer laws should emulate the ancient kings in first clarifying them before executing them, in order to avoid mistakenly injuring life.]

Wu: Thunder and lightning form Discernment. Thus the ancient kings made just punishments and upheld the law of the land.

COMMENTARY

Confucius/Legge: The existence of something between the jaws gives rise to

the name Discernment -- union by means of biting through the intervening article. The dynamic and magnetic lines are equally divided in the figure.

Movement is denoted by the lower trigram, and Clarity by the upper -- thunder and lightning uniting in them, and having brilliant manifestation. The magnetic

fifth line is in the center, and acts in her high position. Although she is not in her proper place, this is advantageous for the use of legal constraints.

Legge: Discernment means literally "union by gnawing." The figure consists

of undivided lines in the top, bottom and fourth places -- giving the image of open jaws with something in them "being gnawed." When the object has been bitten

through, the upper and lower jaws come together in union -- hence: "Union by gnawing." Remove the obstacles to union and high and low will meet together in understanding. The force exerted by gnawing suggests the idea of legal constraints. The equal division of the dynamic and magnetic lines is seen by taking them in pairs, though the order of the first pair is different from the other two. The magnetic fifth line is the ruler of the hexagram, indicating that judgment is tempered by leniency. Ch'eng-tzu says that thunder and lightning are always found together, and hence their trigrams go together to give the idea of union intended in Discernment: one trigram symbolizing majesty and the other intelligence.

Cleary (1): Practice of the Tao is like administering justice: Discerning true and false, right and wrong, is like the judge deciding good and bad; getting rid of falsehood and keeping truth, so as to preserve essence and life, is like the [just] administration rewarding the good and punishing the bad, so as to alleviate the burden of injustice.

NOTES AND PARAPHRASES

Judgment: Further the Work through careful Discernment between what is true and false, right and wrong, correct and incorrect. The Image portrays the connection between cause and effect, where consequences are always based on the inexorable laws of nature. To bite is to comprehend, and to bite through is to make distinctions. The top and bottom lines of the hexagram represent the upper and lower jaws, and both bear images of restriction and punishment. Each of the lines between them portrays some version of biting through flesh. Hence, the jaws define the general problem, and the teeth differentiate the details. The symbol of losing teeth has the primitive meaning of losing one's grip because under primitive circumstances and in the animal kingdom, the teeth and mouth are the gripping organ. If one loses teeth, one loses the grip on something. Now this can mean a loss of self-control, etc. The English word grip is contained in the German word begriff (conception

or notion). The Latin word conceptio means the same, i.e., catching hold of something, having a grip on something.

Jung -- Letters In I Ching symbolism, the "ancient kings” are always synonymous with spiritual authority. Analogous to gods or cosmic forces, their "laws" are like the

laws of karma or of nature -- inexorable in their outcome. Therefore, the punishment theme in the hexagram warns us that a lack of Discernment in the matter at hand has built-in penalties: i.e., "Get the message or suffer the consequences.” Behold, sin and punishment are one, and the fire of punishment is the fire that refines my works. Even in the sinner I am the actor, and I, too, am the sufferer in the experience of punishment.

P.F. Case -- The Book of Tokens To receive this hexagram without changing lines indicates a need to make some important distinctions in the matter at hand. “Figure it out” might make a good alternate title at such times. Cleary’s Taoist note on the image (“Those who administer laws should emulate the ancient kings in first clarifying them before executing them, in order to avoid mistakenly injuring life”) is a clear admonition to get all of your facts straight before proceeding with your inquiry. That you don’t know or understand something is implied.

SUGGESTIONS FOR MEDITATION

The twenty-first hexagram turned upside down becomes the twentysecond. The message for the superior man in the Image of each concerns the enforcement of law. What is the relationship between Discernment and Persona in such a context? The component trigrams of these two figures also make up hexagrams number fifty-five, Expansion of Awareness and number fifty-six, Transition. The messages for the superior man in each of these figures also relate to litigation. Why? What do the four hexagrams suggest about the nature of the Work?