43 · 泽天夬

夬卦原文

夬。扬于王庭，孚号，有厉。告自邑，不利即戎，利有攸往。

象曰：泽上于天，夬。君子以施禄及下，居德则忌。

白话文解释

夬卦：王庭里正跳舞作乐。有人呼告：“有敌人来犯。”邑中传来命令：“出击不利，要严阵以待。”筮遇此爻，出外旅行则吉利。

《象辞》说：本卦上卦为兑，兑为泽；下卦为乾，乾为天，可见泽水上涨，浇灌大地，是夬卦的卦象。君子观此卦象，从而泽惠下施，不敢居功自傲，并以此为忌。

《断易天机》解

夬卦兑上乾下，为坤宫五世卦。此卦中的夬为决断、决裂，象征会有危险之事，利有攸往，往前有利。

北宋易学家邵雍解

排除决去，必须刚断；始吉终凶，谨慎自重。

得此卦者，大运将过，困难将至，宜提高警惕，谨言慎行。

台湾国学大儒傅佩荣解

时运：气运过盛，散财为吉。

财运：利己利人，财散人聚。

家宅：须防水患；婚姻不成。

身体：调养气息。

传统解卦

这个卦是异卦（下乾上兑）相叠。乾为天为健；兑为泽为悦。泽气上升，决注成雨，雨施大地，滋润万物。五阳去一阴，去之不难，决（去之意）即可，故名为夬（guài），夬即决。

大象：泽水积满而泛滥成灾，滔天之势。又五阳爻之盛势必除去唯一阴爻，故一阴孤立。

运势：目前虽吉，但困难及变动正在蕴酿中，宜提高警觉，忌骄傲，防口舌是非。

事业：处在兴盛阶段，但已孕育着普遍的危险。务必施恩泽给他人，勿居功自傲，主动团结他人，不干冒险的事。时时提高警惕，防止小人的破坏。但不可莽撞，应持和缓的手段去决断小人，避免过犹不及。

经商：市场正在走向衰落的状态，不宜大量活动，随时注意转向。开拓新领域时，加强同他人的合作。但务必充分注意别有用心的奸诈小人趁机捣乱和破坏。

求名：虚心求教，充实自身实力。但应量力而行，不可盲目自大，更不可同小人合流，图虚名而败坏事业。

婚恋：防止上介绍人的当，也应注意对方的目的。

决策：性格矛盾，往往表面刚强而内心虚弱，在关键的时刻，败坏事业。虚心听取他人劝告，切勿鲁莽，多谋深思，用柔和的态度待人处世。

第四十三卦的哲学含义

夬卦卦象，泽天夬卦的象征意义

夬卦，这个卦是异卦相叠，下卦为乾，上卦为兑。乾为天、为健；兑为泽、为悦。泽气上升，决注成雨，雨施大地，滋润万物。“五阳去一阴，去之不难，决即可，故名为夬（即又），夬即决。

夬卦位于益卦之后，《序卦》中说：“益而不已必决，故受之以夬。夬者，决也。”这就是说，如果一直增益下去，最后一定会溃决。

《象》中这样解释本卦：泽上于天，夬；君子以施禄及下，居德则忌。这里指出：夬卦的卦象是乾（天）下兑（泽）上，为湖水蒸发上天，即将化为雨倾注而下之表象，以此象征决断。君子从中得一启迪：应该自觉地向下层民众广施恩德，否则如果高高在上，不施恩德，就会遭到忌恨。

夬卦象征决断，属于上上卦。象曰：蜘蛛脱网赛天军，粘住游蜂翅翎毛，幸有大风吹破网，脱离灾难又逍遥。

43.泽天夬(䷪)-高岛易断

《序卦传》曰：“益而不已必决，故受之以夬。夬者，决也。”夫物未有增益盈满而不溃决者，夬所以继《益》也。《夬》与《剥》反，《剥》以五阴剥一阳，阳几于尽，《剥》者，削也，其心险，故其《剥》也深而刻；夬以五阳决一阴，阴几于尽，“夬者，决也”，其气刚，故其决公而明。卦体《乾》下《兑》上，泽在天上，有决而欲下之势，故名其卦曰《夬》。

夬：扬于王庭，孚号，有厉，吉。告自邑，不利即戎，利有攸往。

▲　篆书夬

《夬》，五阳方长，孤阴垂尽，《兑》在《乾》上，是一阴处群阳之上，其势足以压制群阳，群阳虽盛，不敢以造次求夬。《乾》为王，《兑》为口，“扬于王庭”，是声明小人之奸状，宣扬于王庭之上。“孚号”者，五刚合志，众口同声，呼号其侣，以决一阴。“有厉”者，譬如履虎咥人，时切危惧，故厉。《兑》二动为《震》，《震》为告，《兑》上本《坤》，《坤》为邑，告邑，告《坤》也。《坤》势至《兑》已孤，告《坤》者欲其一变从《乾》，去邪就正，归为君子。若恃此一阴，与五阳相抗，则疑阳必战，“其血玄黄”，不利孰甚焉！故曰“不利即戎”。《乾》为健行，《乾》阳刚直，不为难阻，刚德日进，斯阴邪日退，故曰“利有攸往”。

《 彖传》曰：夬，决也，刚决柔也。健而说，决而和。扬于王庭，柔乘五刚也。孚号有厉，其危则光也。告自邑，不利即戎，所尚乃穷也。利有攸往，刚长乃终也。

《兑》泽《乾》天，《兑》为附决，决之文，从《夬》，故夬取义于决。一柔五刚，合而为夬，是谓之“刚决柔”也。《乾》健《兑》悦，《乾》健而决，《兑》悦而和，是谓之决而悦。五阳在下，以下夬上，不明其罪，不足以正其辜，故必声罪致讨，显然扬布于君廷，以示公正而无私曲也。“孚”者，信也；“号”者，号令也；“厉”者，危也。秉《乾》之信，号召群阳，共力一决。《夬》《履》易位，《履》五曰“夬履，贞厉”，谓怀此危厉，乃能履之而“不疚”。《履》《彖传》曰“光明也”，故《夬》《彖传》曰“其危乃光也”。“告”，告诫也，阴居上位，必有采地，“邑”，即阴之邑也。“告自邑”，谓诫之用劝，使之自退，告而不退，则继之用威，必将群起而攻之，是“即戎”也。以一抗五，势必不利。“尚”，加也，谓阴虽加于五阳之上，至此而阴乃穷矣，不利在阴，利在于阳。阳刚齐进，以夬一阴，是去恶务尽，往何不利？柔消刚长，故曰“刚长乃终也”。盖君子之去小人，深虑熟计，不敢轻用其夬，必先告以文德，不得已而后出以武功。视小人之害君子，残忍苛刻，其用心迥不同也。

以此卦拟人事，阳正而阴邪，刚直而柔曲。人事与国事，虽分大小，而害则一也。一在治家，奸邪固足兆祸，群邪竞进，其家必亡，即或间容一奸，似可无害，不知遗孽之萌，由此渐滋，其终遂致蔓延而不可去。一在交友，偏僻固足招损，朋比皆奸，其隙必深，即或偶与往来，亦尝思避，不知既入其党，因之坠名，其终必至牵连而不可解。譬如群鸟之中畜一鸇，而群鸟皆被其噬；譬如百谷之中，留一秕，而百谷咸受其害。君子处此，不敢以邪势之孤，而宽意容之，亦不敢以邪势之孤，而轻心除之，必为之声明其罪，宣告大众，昭示信义，号召群阳，其事虽危，其道乃光。而犹不欲急切用猛，有失忠厚之道，故必就其家而告之，诏以去邪归正，勿终“迷复”，如其不从，则兴众用强，势所不免。然不利在彼，而利终在我，一阴势衰，众阳力盛，所往故无不利也。去恶如去草，务绝其根，不使复萌，一阴虽微，务尽夬之，斯阴尽灭，而阳得尽长矣，如是而《夬》之事乃终。法此卦义以处人事，斯阴消而家道正，邪去而交道善，凡起居动静，一以崇正黜邪为主，而人事全矣。

以此卦拟国家，就卦体而言，五阳为五君子，秉《乾》阳之德，刚方中正，群贤在位，不可谓非国家之福也；独惜首居上位者，为阴险奸邪之小人，如汉献帝朝之有曹操，宋高宗时之有秦桧。方其初，在奸臣亦尝屈己下贤，罗致群才，以收人望，而在正人君子，必不受其牢笼，务欲削除奸恶，以清朝政。或奏牍以辨奸，或奉诏以除乱，计谋不密，反致斥为罪臣，目为朋党，古来忠臣杰士，由兹罹祸者不乏其人，是皆未详审夫夬卦之义者。

《夬》之卦体上《兑》下《乾》，五阳在下，一阴在上；《夬》之卦义，合此五阳，以《夬》一阴。《象》曰“泽上于天，夬”，意将决此天上之水，使至下流，《夬》之不慎，势必洪水滔天，则一阴未去，五阳反传。所称“刚”者阳也，“柔”者阴也，“健而悦”，健而不专用其健也；“夬而和”，决而不遽施其决也，其审慎周详为何如乎！“扬于王庭”，所谓声罪致讨也；“孚号有厉”，所谓“夕惕厉”也，其深虑熟计为何如乎！然犹不欲直行力争也，嫉恶纵严，而劝善犹殷，必先进而告之曰：欢兜共工，圣世必流，恶来飞廉，盛朝见戮，毋恃高爵，宜早投诚，从则复其官，不从戮于社，利与不利，请自择焉！盖所谓“告自邑，不利即戎，所尚乃穷也”。吾侪同志，黜邪崇正，以光朝政，以肃官方，志在必往，以终乃事，是所谓“利有攸往，刚长乃终也”。

自来小人之害君子也，穷凶极恶，无所不至，而君子之待小人也，每以姑息宽容，反受其祸。《 彖传》所云“刚长乃终”者，以示后世除恶务尽之道也。《观》六爻无一吉辞，多以凶咎为戒，所以痛绝小人，亦即以申警君子。《履》之一阴，目之为虎，盖君子之防小人，无异防虎也，不则即为所咥矣。《彖》所谓“健而悦，夬而和”，夬阴之旨，其在斯乎！

通观此卦，五阳一阴之卦凡四，《履》、《夬》、《姤》、《小畜》是也。《姤》、《小畜》，一阴属《巽》，《夬》、《履》一阴属《兑》；《履》一阴在三，《小畜》一阴在四，是小人处君子之间。《姤》一阴在下，是初进之小人也，其势本孤，其力皆微；《夬》则一阴在上，是小人居高临下，足以压制群刚，未可轻用力夬者也。故《彖传》言“健”，言“决”，言“扬”，言“号”，言“往”，皆示以必夬之意；言“悦”，言“和”，言“厉”，言“危”，言“不利”，皆惕以用夬之惧。《大壮》之戒“用壮”，夬之用决，其旨同也。若藐视孤阴，恃群阳之盛势，而造次求决，此私智自雄，非观变时中之道，古来党祸，可为前鉴。六爻之辞，多与《彖传》相表里：初诫以“不胜”，二惕以“有戎”，三警以“有凶”。内三爻为《乾》，《乾》健也，健所以宜进也。四曰“牵羊悔亡”，五曰“无咎”，上曰“不可长”。外三爻属《兑》，《兑》，和也，和乃可以用夬也。在五阳秉刚决柔，是以盛决衰，以强决弱，宜若易易，而《易》辞谆谆垂诫，不胜危惧，盖谓尹子易消，小人难退，由来已久。夬之一阴，夬之未尽，姤之一阴，即生于下。阴阳消长，不能与造物争，而因时保护，惟存乎其人而已。

《大象》曰：泽上于天，夬，君子以施禄及下，居德则忌。

兑为泽之气，上天则化雨而下降，有夬之象，故曰“泽上于天，夬”。君子法此象，取上之富贵德泽，施之于下，故曰“施禄及下”。禄之及下，犹天之泽于万物也；下之待禄，犹万物之待泽于天也。君子与贤者，共治天职，共食天禄，未尝以德自居，若居德自私，靳而不施，失夬决之义，故曰“居德则忌”。“忌”，禁忌也，凡行惠施恩之事，喜决而忌居，乘危构怨之事，喜居而忌决，是尤圣人言外之意也。

【占】　问时运：目下气运强盛，财宜散，不宜聚，聚则有祸。

○　问战征：赏要明，罚要公，切勿夸张自伐，克减军粮。

○　问营商：获利颇厚，但利己利人，分财宜均，若靳而不施，必致众嫉。

○　问功名：泽上于天，有居高位之象；盈满致损，所当自警。

○　问家宅：“泽上于天”，防有水溢之患。

○　问婚姻：《夬》有决绝之义，且《夬》反为《姤》，《姤》曰“勿用娶女”，此婚不成。

○　问讼事：夬者决也，有断之义，一断便可了讼。

○　问六甲：生男。

Judgment

Legge: Recognizing the risks involved in criminal prosecution, justice demands a resolute proof of the culprit's guilt in the royal court. One informs one's own city that armed force is not necessary. In this way progress is assured.

Wilhelm/Baynes: Break-through. One must resolutely make the matter known at the court of the king. It must be announced truthfully. Danger. It is necessary to notify one's own city. It does not further to resort to arms. It furthers one to undertake something.

Blofeld: Resolution. When a proclamation is made at the court of the King, frankness in revealing the true state of affairs is dangerous. [In vital matters, frankness may prove dangerous.] In making announcements to the people of his own city, it is not fitting for the ruler to carry arms. [It is better to repose trust in our own people.] It is favorable to have some goal (or destination).

Liu: Determination. Someone is proud in the king's court, and the king trusts him. If one exposes the truth, danger. It must be told to one's own people. Using force does not benefit. It does benefit to do something else. [You must decide how to deal with a situation before it reaches a dangerous point, or things will take their own course and overwhelm you.]

Ritsema/Karcher: Parting, displaying tending-towards kingly chambers. Conforming, crying-out, possessing adversity. Notifying originates from the capital. Not Harvesting: approaching arms. Harvesting: possessing directed going. [This hexagram describes your situation in terms of separation and diverging directions. It emphasizes that resolutely dividing your energies is the adequate way to handle it...]

Shaughnessy: Resolution: Raised up at the royal court, returning crying out; there is danger. Announcing from the sky; not beneficial to regulate the belligerents; beneficial to have someplace to go.

Cleary (1): Parting is lauded in the royal court. The call of truth involves danger. Addressing one’s own domain, it is not beneficial to go right to war, but it

is beneficial to go somewhere. [The royal court is the abode of the mind-ruler, where true and false are distinguished.]

Cleary (2): Decision is brought up in the royal court. A sincere statement involves danger, etc.

Wu: Eradication indicates a conceited pronouncement in the royal court on the one hand, and a concerted call for vigilance on the other. It is essential to make the danger known to the people, but not to resort to force now. It is advantageous to have undertakings.

The Image

Legge: The image of the waters of a marsh mounting over heaven forms Resoluteness. The superior man, in accordance with this, does not hoard his wealth, but shares it with his subordinates.

Wilhelm/Baynes: The lake has risen up to heaven: the image of Breakthrough. Thus the superior man dispenses riches downward and refrains from resting on his virtue.

Blofeld: This hexagram symbolizes a marshy lake being drawn (sucked) towards the sky. The Superior Man distributes his emoluments to those below; dwelling in virtue, he renounces them.

Liu: The lake ascends to heaven, symbolizing Determination. The superior man distributes wealth below him, without displaying his favors.

Ritsema/Karcher: Above marsh with-respect-to heaven. Parting. A chun tzu uses spreading-out benefits to extend to the below. A chun tzu uses residing-in actualizing tao, by- consequence keeping-aloof. [Actualize-tao: Ability to follow the course traced by the ongoing process of the cosmos... Linked with acquire, TE: acquiring that which makes a being what it is meant to be.]

Cleary (1): Moisture ascends to heaven, which parts with it. Thus do superior people distribute blessings to reach those below, while avoiding presumption of virtue. [After people get mixed up in temporal conditioning, the discriminatory consciousness takes charge of affairs; wine and sex distract them from reality, the lure of wealth deranges their nature, emotions and desires well forth at once, thoughts and ruminations arise in a tangle, and the mind-ruler is lost in confusion. Because habituation becomes second nature over a long period of time, it cannot be abruptly removed. It is necessary to work on the matter in a serene and equanimous way, according to the time: Eventually discrimination will cease, and the original spirit will return; the human mind will sublimate and the mind of Tao will be complete – again you will see the original self.]

Cleary (2): … If they presumed on their virtue, they would be resented.

Wu: The marsh rises to heaven; this is Eradication. Thus the jun zi distributes his emolument to those below and is loath to monopolize virtues.

COMMENTARY

Confucius/Legge: Resoluteness is the symbol of displacing or removing. We see the dynamic lines displacing the magnetic line. The figure displays the attributes of Strength and Cheerfulness. There is displacement, but harmony continues. The exhibition of the criminal's guilt in the royal court is shown by the magnetic line mounted on five dynamic lines. The awareness of danger and appeal for justice makes the matter clear. If he has recourse to arms, what he prefers will soon be exhausted. When the advance of the dynamic lines is complete, there will be an end to displacement.

Legge: Resoluteness represents the third month when the last vestige of winter, represented by the sixth line, is about to disappear before the advance of summer. The single yin line at the top symbolizes an inferior man, a feudal prince or high minister who is corrupting the government. The five yang lines below are the representatives of good order. The lesson of the hexagram is how to remove corruption from the kingdom. He who would do this must do so by the force of his character more than the force of arms. Never forgetting the dangerous nature of his undertaking, he must openly denounce the criminal in the court and awaken general sympathy to his cause. Among his own adherents ("In his own city") he must prevent any tendency to resort to armed conflict. As a worthy statesman he is not motivated by private feelings.

Hu Ping-wen says: "If but a single inferior man is left, he is sufficient to make the superior man anxious; if but a single inordinate desire be left in the mind, that is sufficient to disturb the harmony of the heavenly principles. The eradication in both cases must be complete, before the labor is ended."

NOTES AND PARAPHRASES

Judgment: Resoluteness involves astute discernment of what is wrong and a discreet re-establishment of order without polarizing the situation. Be clear in your own strategy, but let common sense be your guide about how much you need to disclose to others. Avoid aggression at all costs. The Superior Man maintains equilibrium by distributing his energy equitably - he smoothes things out. The forty-third hexagram is an image of the eradication of an inferior force from the situation at hand: five yang lines resolutely advance on the single yin line, which is about to be pushed out of the hexagram at the top. This is a negative image of the twenty-third hexagram, Disintegration, which shows the opposite situation of five lower yin lines undermining one upper yang line. It is

instructive to compare the nearly identical message for the superior man in the Images of each of these figures. The idea is one of fostering an equitable

distribution of energy within the situation -- Disintegration and the Resoluteness required to rectify it are extreme situations requiring extreme measures. Such extremes must always be neutralized through a justly distributed balance of forces. It's not the concern of law that any one class in the city fare exceptionally well, but it contrives to bring this about for the whole city, harmonizing the citizens by persuasion and compulsion, making them share with one another the benefit that each class is able to bring to the commonwealth. And it produces such men in the city not in order to let them turn whichever way each wants, but in order that it may use them in binding the city together.

Plato -- The Republic Compare the nuances of meaning in each translation of the Judgment. Wilhelm's is most radical, advising a direct (albeit dangerous), expose of what is wrong. Most of the others imply room for discretion about what needs to be revealed. Diplomacy is the art of knowing when full- disclosure only prevents resolution of the problem. Ritsema/Karcher allude to the proper mind-set required to manage such situations: "[A chun tzu uses] residing-in actualizing tao, by-consequence keeping-aloof." To "reside in actualizing tao," is to live directly from one's essence, and when this is associated with "keeping-aloof" we get an image of quietly rectifying a situation without revealing our purpose or strategy.

Psychologically interpreted, Resoluteness, like Disintegration, depicts an extreme situation which must first be rectified, then prevented from re-occurring through the maintenance of a just balance of power which is administered by the ego under the will of the Self.