06 · 天水讼

讼卦原文

讼。有孚，窒惕，中吉，终凶。利见大人，不利涉大川。

象曰：天与水违行，讼。君子以做事谋始。

《象辞》说：上卦为乾，乾为天；下卦为坎，坎为水，天水隔绝，流向相背，事理乖舛，这是讼卦的卦象。君子观此卦象，以杜绝争讼为意，从而在谋事之初必须慎之又慎。

白话文解释

讼卦：虽有利可图(获得俘虏)，但要警惕戒惧。其事中间吉利，后来凶险。占筮得此爻，有利于会见贵族王公，不利于涉水渡河。

《断易天机》解

讼卦乾上坎下，为离宫游魂卦。上乾为刚，下坎为险，一方刚强，一方阴险，必然产生争论，因此多有不吉。

北宋易学家邵雍解

天高水深，达远不亲；慎谋退守，敬畏无凶。

得此卦者，身心不安，事多不顺，与他人多争诉之事，宜修身养性，谨慎处事。

台湾国学大儒傅佩荣解

时运：功名受阻，不宜树敌。

财运：开始谨慎，终可获利。

家宅：君子必求淑女。

身体：预防胜于治疗。

传统解卦

这个卦是异卦（下坎上乾）相叠。同需卦相反，互为“综卦”。乾为刚健，坎为险陷。刚与险，健与险，彼此反对，定生争讼。争讼非善事，务必慎重戒惧。

大象：乾天升于上，坎水降于下，相背而行而起讼。

运势：事与愿违，凡事不顺，小人加害，宜防陷阱。

事业：起初顺利，有利可图，继而受挫，务必警惕，慎之又慎，不得固执已见，极力避免介入诉讼纠纷的争执之中。与其这样，不如退而让人，求得化解，安于正理，可免除意外之灾。陷入争讼，即使获胜，最后还得失去，得不偿失。

经商：和气生财，吃亏是福，切勿追求不义之财。商业谈判应坚持公正、公平、互利的原则，尽量避免发生冲突。这样便会有好结果。

求名：不利。自己尚缺乏竞争实力，应坚守纯正，隐忍自励，自强自勉，切莫逞强。依靠有地位的人的帮助，及早渡过难关。

婚恋：虽不尽人意，倒也般配，彼此理解，未尝不可。双方应以温和的方式处理生活。

决策：争强好胜，不安于现状，为改变命运和超越他人而奋斗。头脑聪颖，反应敏捷，有贵人相助。但缺乏持之以恒的毅力，容易露出锋芒，得罪他人，带来诉讼之灾。宜承认现实，顺其自然，知足，适可而止。接受教训，引以为戒，可功成名就。

第六卦哲学含义

讼卦，这个卦是异卦相叠，下卦为坎，上卦为乾。乾为刚健，坎为险陷。刚与险，健与陷，彼此反对，定生争讼。争讼非善事，务必慎重戒惧。

讼卦位于需卦之后，同需卦相反，互为“综卦”。《序卦》之中这样说道：“饮食必有讼，故受之以讼。”人与人之间因为争取需求而发生诉讼。

《象》曰：天与水违行，讼;君子以作事谋始。

讼卦上卦为乾为天为阳，其性质向上，下卦为坎为水为阳，其性质向下，两卦同性相斥，并且天往上升，水往下流，目标相违背，这便是讼卦的卦象。这就好比人们各自怀着私心，都为自己的利益着想，思想不能统一起来。所以人们在争夺利益的同时，便会引发争斗，到头来只有通过沂讼进行解决了。

讼卦之象，有口舌二字，为祸端起因;山下有睡虎，主有惊恐;文书在云中，主远而未兴讼;人立虎下，主到尾有惊。占者若得之，宜慎出入。此为俊鹰逐兔之卦。

06.天水讼(䷅)-高岛易断

“讼”字从言，从公，《说文》曰，“争也”；《六书通》曰：“争曲直于官有司也。”盖《坎》为言，为平，《乾》为公，为决，为争，为直，故取乾刚坎险之义，名此卦曰《讼》也。

讼：有孚，窒惕，中吉，终凶。利见大人，不利涉大川。

《 彖传》曰：讼，上刚下险，险而健，讼。讼有孚，窒惕，中吉，刚来而得中也；终凶，讼不可成也。利见大人，尚中正也；不利涉大川，入于渊也。

此卦上卦为天，气清有上升之性，下卦为水，流动有下降之性，一升一降，各自为行而不相得，则有所争而至于分辨也。故占人事而得此卦，则彼上我下，彼我互异，互不相容，遂各上言于公，以求分别，是《讼》之卦名所由起也。盖下卦伏坎险之性，上卦挟刚健之行，其心既忍于害物，其力又足以遂奸，谓之“上刚而下险，险而健，讼”。且上位得占乐地，下位陷于困难，居困者必致势穷力竭，既羞且怒，不得已而反唇相争，争之不已，不得不诉之于官，此《讼》之所由来也，故曰“讼有孚窒”。“有孚”者，必其中有可信之实，无其实，即是虚妄。然在我有可信之实，而为彼所窒塞，则可信者不能自伸，是以有讼。至既讼矣，虽有可信之实，亦当惕厉恐惧，得伸而止，尚可获吉也；若健讼不已，终极其事，则必凶也，故曰“惕中吉，终凶”。讼有原告被告两造，有实者直也，无实者曲也，当讼之时，直者固直，即曲者亦必饰曲为直，且用巧辩之辩护士，为之架辞以饰其非，据律以辨其诬。听讼者一不明察，必致坠其计中，而曲直每多颠倒，甚或曲者行贿，听者受贿，势必以曲为直，则直者受冤难伸，是不利也，故曰“利见大人”。“大人”者，刚健中正，居九五之尊位者也，刚而能察，健而能决，中则无偏，正则无私，故能是非立判，曲直无枉也。盖利者利矣，其不利者即陷于危险之地，如涉大川而遇风波。讼为口舌之风波，故《讼》亦曰“涉”。《 彖传》曰，“不利涉大川，入于渊也，”其戒之深矣。《讼》之为事，大则为战斗．故《讼》继之以《师》。一以口舌争，一以干戈争，皆危事也，凶象也，故以惕为吉，以终为凶。玩《易》者宜知所惧焉。

通观此卦，初爻以柔弱居下，不永其事，虽“小有言”，终得吉也，故曰“讼不可长”。二爻刚健，将讼者也，与五爻相应，以卑讼尊，势不能敌，知其不克，归而逋窜，尚“无眚”也。三爻以柔从刚，能安分守贞，处危知惧，故初之“不永”三之“从上”，皆终吉也。四爻与初爻对讼，初以“不永所事”，四亦复而即命，故不克，必将敛其欲讼之心，以守其安贞之道，斯无不吉矣。五爻明主当阳，用其中正，以断枉直，辟以止辟，刑期无刑，在斯时平？吉莫大焉。上九，《讼》之终也，即使善讼能胜，得邀命服之荣，然悖得悖失，其能久保乎？至“终朝三褫之”，故《象传》曰，“以讼受服，亦不足敬也”。读初、二、三、四爻辞，惕之吉可征；读五爻之辞，见大人之利可征；读上九之爻辞，所谓终讼之凶，与涉川之不利，又足征也。讼者能翻然而悔，惕然而省，斯有吉而无凶矣。盖惟上有元吉之君，初六之《讼》，可无以永；九二九四之《讼》，不以克；六三可食旧而守贞；终《讼》如上九者，虽胜终败。是使民无讼者，权在君上。讼之占尽此矣。

《大象》曰：天与水违行，讼，君子以作事谋始。

上卦为《乾》，天阳上行，下卦为《坎》，水性就下；上下异其性，各进反对之方向。在八卦中刚健充实者，无如《乾》，艰难忧苦者，无如《坎》，其行相背，是相违也。相违必至相争，讼之所由起也。君子见于此象，察其为争为讼之因，在事物之行相违，彼我之情相背，相违相背，不在于成讼之后，而在于作事之始，故曰“作事谋始”。言交朋友者，慎之于相知之始，结条约者，审之于立券之始。盖作事必慎于先图，斯不遗后患；必精其智虑，斯不启祸端，如此则讼自无也。孔子曰：“听讼我犹人也，必也使无讼乎！”是知使讼之无者，全在听讼者之默移潜化也。九五曰“讼元吉”，其庶几乎？

【占】　问战征：天《乾》也，《乾》为刚武，水《坎》也，《坎》为寇盗，故主讼事，亦主军事。两军相违，以致相战，而其所以相违者，则在未战之始，故曰“君子作事谋始”，即孔子慎战之旨也。

○　问营商：《讼》卦内互《离》，《离》为资斧，外互《巽》，巽为商，有营商之义焉。营商之道，相合则成，相违则败，且《乾》为始，《坎》为谋，故曰“作事谋始”。善其始，乃可图其终，斯商业得久大矣，吉。

○　问功名：《乾》健也，坎险也，是《乾》欲进而陷于坎险，此功名之所以难也。

○　问婚姻：婚姻者，合两姓之好而成，有相合，无相违也。男有家，女有室，为人伦之始，故君子必求淑女，是谋始之道也。

○　问疾病：病之始起，必由阴阳不和，不和则行违，行违即成疾。治之者，宜先慎夫始。

○　问六甲：生男。

○　问失物：此物在高处，坠落水中，不可复得。恐大有口舌之争。

Judgment

Legge: Stress indicates that despite sincere motivations, one still meets with opposition and obstruction. Maintain an apprehensive caution. To prosecute the contention to the bitter end will produce evil results. It is advantageous to see the Great Man. It is not advantageous to cross the great stream.

Wilhelm/Baynes: Conflict. You are sincere and are being obstructed. A cautious halt halfway brings good fortune. Going through to the end brings misfortune. It furthers one to see the great man. It does not further one to cross the great water.

Blofeld: Conflict. Confidence accompanied by obstacles! With care, affairs can be made to prosper in their middle course, but the final outcome will be disaster. It is advantageous to visit a great man, but not to cross the great river (or sea). [In general, this hexagram indicates that we have little chance of success in any conflict, dispute or lawsuit in which we are now engaged and that retreat is the

best policy -- unless line one or five is a moving line, in which case the position is more hopeful. We can profit from the advice of someone truly wise, but a journey of any kind at this time would be disastrous.]

Liu: Conflict; you have sincerity even though obstructed, stop halfway -- good

fortune; follow to the end -- misfortune. It is of benefit to see a great man, but not to cross the great water.

Ritsema/Karcher: Arguing, possessing conformity. Blocking awe.

Centering significant. Completing: pitfall. Harvesting: visualizing Great People.

Not Harvesting: wading the Great River. [This hexagram describes your situation in terms of a dispute. It emphasizes that actively expressing your claims and objections is the adequate way to handle it. To be in accord with the time, you are told to argue!] (Sic)

Shaughnessy: Lawsuit: There is a return; pitying and tranquil, it succeeds to be auspicious, but in the end is inauspicious; beneficial herewith to see the great man; not beneficial to ford the great river.

Cleary (1): Contention; there is blockage of truth. Caution and moderation lead to good results, finality leads to bad results. It is beneficial to see a great person, not beneficial to cross a great river.

Cleary (2): …Wariness within leads to good results, but ending up that way is unfortunate … etc.

Wu: Litigation indicates an obstruction of trust. If the subject is vigilant, he will have good fortune. If he is libelous to the end, he will face foreboding. It will be advantageous to see the great man. It will not be advantageous to cross the big river.

The Image

Legge: The image of water moving away from heaven forms Stress. The superior man, in accordance with this, takes good counsel about the beginning of any enterprise.

Wilhelm/Baynes: Heaven and water go their opposite ways: the image of Conflict. Thus in all his transactions the superior man carefully considers the beginning.

Blofeld: This hexagram symbolizes sky and water in opposition. The Superior Man does not embark upon any affair until he has carefully planned the start.

Liu: Heaven and water go in different directions, symbolizing Conflict. The superior man contemplates the beginning before undertaking an enterprise.

Ritsema/Karcher: Heaven associating-with stream, contradicting movements. Arguing, a chun tzu uses arousing affairs to plan beginning.

Cleary (1): When heaven and water go in different directions, there is contention. Superior people plan in the beginning when they do things.

Cleary (2): … When leaders do things, they plan to begin with.

Wu: Heaven and water go in opposite directions; this is Litigation. Thus the jun zi plans well before taking actions.

COMMENTARY

Confucius/Legge: The coming together of Strength and Peril gives the idea of Stress. A dynamic line in the central place in the lower trigram shows how there will be good fortune if one maintains apprehensive caution; but because contention should not be taken to extremes, there will be evil if one prosecutes

his contention to the bitter end. The great man sets a value on the due mean. If one attempts to cross the great stream, he finds himself in an abyss.

Legge: The upper trigram of Strength here controls the lower trigram of Peril which is trying to attack it. Or it may also be seen as someone in a perilous situation contending with strong outside forces. The image is of contention and strife. The sincere yang line in the middle of the trigram of Peril gives a character

to the whole figure -- an individual so represented will be very cautious and have good fortune. But since contention is bad, even a sincere individual must fail if he pursues it to the bitter end. The fifth line represents the great man, whose agency is sure to be good. His decision in any matter of contention will be correct. The sixth line is also dynamic, but his action is likely to be too rash for a great enterprise, hence the warning about not attempting to cross the great stream.

NOTES AND PARAPHRASES

Judgment: Be careful, don't attempt much, and don't allow the situation to get out of hand. The Superior Man is judicious about his choices of action to ensure that the situation remains stable. The hexagram portrays a high level of tension. Wilhelm points out that the only "favorable" line is the ruler in the fifth place, and that all of the other lines symbolize people quarreling. It should also be noted that lines one through four counsel either retreat from contention or remaining passively in place. Only line five suggests that an active struggle can have a favorable outcome, and line six portrays the sorry fate of those who insist on "demanding their rights." If we turn the hexagram upside down we have Waiting, which suggests some subtle truths about the proper way to handle stress. He who has a taste for dispute has a taste for blows, the man of haughty speech courts destruction.

Proverbs 17: 19 At deciding lawsuits I am no better than anyone else; but what is necessary is to bring about a state of affairs in which there will be no lawsuits.

Confucius Note that Ritsema/Karcher's summation of the Judgment stands in stark disagreement with the general tenor of the figure: I have never received this hexagram when that interpretation has applied.