59 · 风水涣

涣卦原文

涣。亨，王假有庙。利涉大川，利贞。

象曰：风行水上，涣。先王以享于帝，立庙。

白话文解释

涣卦：亨通，因为君王亲临宗庙，禳灾祈福。利于涉水过江河。这是吉利的贞卜

《象辞》说：本卦上卦为巽，巽为风；下卦为坎，坎为水。风行水上，是涣卦的卦象。先王观此卦象，从而享祭天帝，建立宗庙，推行尊天孝祖的“德教”。

《断易天机》解

涣卦巽上坎下，为离宫五世卦。涣即涣散，表示恶事离身，患难将消，利涉大川，出入无阻，乃是吉卦。

北宋易学家邵雍解

离散解消，灾害涣散；乘机观变，养威蓄锐。

得此卦者，初有不顺，但终可解困，凡事宜小心则百事亨通，忌任性放纵。

台湾国学大儒傅佩荣解

时运：时来运转，水到渠成。

财运：神明保佑，财源流通。

家宅：祈神得福；自成佳偶。

身体：病情严重，恐难回天。

传统解卦

这个卦是异卦（下坎上巽）相叠。风在水上行，推波助澜，四方流溢。涣，水流流散之意。象征组织和人心涣散，必须用积极的手段和方法克服，战胜弊端，挽救涣散，转危为安。

大象：风吹在水面上，流动四散，又有春风吹散严寒，令冰雪消解。

运势：虽有忧患，但终可解困，百事亨通，忌任性散慢。

事业：处于比较困难的地步，主要是因为人心不齐。要采取强有力的办法，求得安定团结。其中，最为重要的是坚持正道，秉持大公无私的精神，收人心以聚涣散。

经商：市场状况混乱，方向不明，适当的冒险是完全必要的。但必须公正无私，克制私欲，争取有实力的合作者和支援也是完全有必要的。

求名：必须静下心来努力学习和提高知识水平，增加才干。涣散的形势必须进行治理，这需要多方面的人才。前途是光明的，关键取决于个人的努力。

婚恋：只要双方都抱着纯正的目的，一定美满成功。

决策：为了开拓事业，必须使用积极的手段，克服和战胜内部不团结的弊病。首先自己要除私心，牺牲小我，完成大我。切莫介入是非争端之中。这样，可以重新获得安定的局面。在良好的环境里，各项事业前途光明。

第五十九卦的哲学含义

涣卦，这个卦是异卦相叠，下卦为坎，上卦为巽。风在水上行，推波助澜，四方流溢。古人经过观察发现，如果地上有一坑水，这坑水在有风的天气比无风的天气干得快，所以意识到这是风把水给吹散了。当遇到坎水在下、巽风在上的卦体时，就自然想到了，风在上吹，风能把水吹得涣散，故坎下巽上这一卦被称为“涣”。然而，风把水吹散，又变成云气，为人们带来雨水。所以，虽然涣是水流流散之意，象征组织和人心涣散，但是用积极的手段和方法克服，战胜弊端，就能挽救涣散，转危为安。

涣卦位于兑卦之后，《序卦》之中这样解释道：“人在喜悦之后，心情就会涣散，所以接着要谈涣。”

《象》中这样解释道：“风行水上，‘涣’；先王以享于帝立庙。”这里指出：涣的卦象是坎（水）下巽（风）上，为风行水上之表象，象征涣散、离散。先代君王为了收合归拢人心便祭祀天帝，修建庙宇。

涣卦象征涣散，启示了如何拯救涣散的道理，属于下卦。《象》中这样来断此卦：隔河望见一锭金，欲取岸宽水又深，指望资财难到手，尽夜资财枉费心。

59　高岛易断-风水涣（䷺）

卦体《乾》四与《坤》二易位，《乾》变《巽》，《坤》变《坎》，合而成《涣》涣者，散也，《坎》为水，水之散，万派分流；《巽》为风，风之散，四郊遍被。《巽》上《坎》下，象取风行水上，是风水相遭。水则悠然长逝，风则过而不留，有涣之象焉，此卦所由名《涣》也。

涣：亨。王假有庙，利涉大川，利贞。

《正义》曰：“散难释险，故谓之涣”；难散则理平，险释则心通，故亨。卦体三阴三阳，自《乾》《坤》来，《乾》为王，故曰“王”。旁通《丰》，《丰》《彖》辞曰“王假之”，故曰“假”。上互《艮》，《艮》为宗庙，故曰“有庙”。《坎》为大川，《巽》为利，下互《震》，《震》为足，有涉之象，故曰“利涉大川”。庙者，鬼神之所在也。《中庸》言“鬼神之德，洋洋乎如在其上，如在其左右”，涣之至盛者也。“大川”，众流之所归也，注焉而不满，酌焉而不竭，涣之显著者也，于假庙见扬诩之盛，于涉川得利济之宏。然《涣》虽主散，形象则发扬于外，而精神贵凝聚于中，故曰“利贞”。

《彖传》曰：涣，亨，刚来而不穷，柔得位乎外而上同。王假有庙，王乃在中也。利涉大川，乘未有功也。

《序卦传》曰：“兑者，悦也。悦而后散之，故受之以涣。”盖以《涣》继《兑》，谓能悦则涣，涣则亨，是《涣》之亨，亦即《兑》之亨也。为卦《坎》刚自《乾》而来，坎水长流，无有穷极，故曰“刚来而不穷”。《巽》柔得位于外，《巽》风行水，飘然俱往，故曰“柔得位乎外而上同”。是刚在中而不穷于险，柔在外而得与五同，所以能散释险难，而致亨通也。至险难既散，王乃有事庙中，得以精诚上假，故《传》释之曰“王乃在中”，是就其德而言之。涉川者涉难也，即《系辞》所谓“舟楫之利，以济不通，盖取诸涣”者是也，故《传》释之“乘木有功”，是就其象以譬之。

以此卦拟人事，一身所患，胸怀不畅则疾生，意气不舒则争启；一家所患，内外间隔则弊成，上下壅阻则乱作。有以涣之，则百弊解散，而万事亨通矣，譬如云雾阴冥，得风而消解；譬如沟浍污浊，得水而流通。此君子所以取象于《涣》也。人生作事，每患性质之多偏，亦患位置之不当，如能刚来而济柔，动于内而无险困之难，柔往而辅刚，止于外而无违逆之乖，斯无往不利，亦无事而不亨也。行见积其诚以事神，而鬼神来假，因其利以涉难，而舟楫有功，是皆因涣而推及之也。盖涣于内则气畅，涣于外而理顺，涣以处己即心平，涣以待人则情洽，一生疑虑，涣然水解，《涣》之为用甚神矣。

以此卦拟国家，国家之于人民，欲其聚不欲其涣也；国家之于财用，宜其聚复宜其涣也，而独至于险难，则务取其涣焉。险不涣则危无以济，难不涣则乱无以消。王者秉刚中之德，处至尊之位，欲以解天下之纷乱，散天下之郁结，挽回国运之困厄，使斯民咸得其欢悦，此《涣》卦之所以次《兑》悦也。卦以九二为刚，二自《乾》来，故曰“刚来”；以六四为柔，四为阴位，故曰“得位”。刚不穷而涣乃见其亨，柔同上而涣自得其正焉。推之涣以享祖，假庙所以尽其诚也，于以见鬼神之德之盛矣；涣以致远，涉川所以济其险也，于以见舟楫之功之普矣。盖天以风之疏散，化育群生，地以水之流通，贯注四海。王者亦取其象，以平天下之乱，以解万事之纷者，莫如此涣而已。

通观此卦，“涣者，离也”，离者复合，散者复聚，故全卦有离合散聚之象。刚来不穷，柔而上同，卦之体也；王在庙中，“乘木有功”，卦之用也；曰“亨”，曰“贞”，卦之德也；曰“庙”，曰“川”，卦之象也。《大象》曰，“先王以享帝立庙”，即《彖》所谓假庙之旨也。盖庙立则昭穆之位定，王假则祭享之诚通，斯灵爽藉是而聚，即民心藉是而系焉。《涣》之正所以合之也，故《萃》亦言“王假有庙”。“萃者，聚也”，以萃而假，神志一焉；以涣而假，精诚通焉。《萃》与《涣》相反，而适以相须，故取象从同。至《易》言“利涉大川”者三，皆取《巽》木，《益》曰“木道乃行”，《中孚》曰“乘木舟虚”，《涣》则曰“乘木有功”，盖谓王者声名洋溢，内则孝享夫祖考，外则化被夫蛮夷，是以舟楫之利，独取诸涣者，此也。六爻言涣，皆隐寓聚象，故初遇险而顺，二阳来脱险，三临险忘身，四成《涣》忘人，五居尊忘天下，六超然遐举，涣以“远害”，所谓恭己无为，化驰若神者矣。故卦以三阴最吉，三阳次之。说者谓《易》道尚刚，一偏之论也。

《大象》曰：风行水上，涣，先王以享于帝，立庙。

先王见风之虚，得鬼神之象，见《坎》之盈，得祭祀之象。夫风无形，遇水而成形，非水则风不可见；鬼神无睹，入庙而如睹，非庙则上帝祖考不可见。聚则为有，散则为无，鬼神之情状，犹风之行水上也。人心诚敬之所聚，莫如鬼神，故大难始定，人心未宁之时，享帝而告成功，立庙而事祖考，聚将散之神灵，安镇之以接天神，交祖考。盖物本于天，人本于祖，故享帝以报其生成之恩，立庙以报其功德之盛，使天下之人，皆尊尊亲亲，不忘其本，以聚人心之涣散，故曰“先王以享于帝立庙”。

【占】　问时运：运途亨通，有乘风破浪之概。

○　问战征：利用海军。

○　问营商：财水流通，得天神护佑，大利。

○　问功名：风随帆转，水到渠成，有即日成名之象。

○　问家宅：宜祷告神祗，自然获福。

○　问婚姻：中男长女，自成佳偶。

○　问疾病：“风行水上”，去而不留，病象危矣；立庙”，有魂归窀穸之象，故凶。

○　问失物：难得。

○　问六甲：春夏生女，秋冬生男。

Judgment

Legge: Expansion intimates that there will be progress and success. The king goes to his ancestral temple. It will be advantageous to cross the great stream. It will be advantageous to be firm and correct.

Wilhelm/Baynes: Dispersion. Success. The king approaches his temple. It furthers one to cross the great water. Perseverance furthers.

Blofeld: Scattering -- success! The King has approached his temple. [An omen of safety.] It is advantageous to cross the great river (or sea). [I.e., to go on a long journey.] Persistence in a righteous course brings reward.

Liu: Dispersion. Success. The king approaches the temple. It is of benefit to cross the great water. It benefits to continue.

Ritsema/Karcher: Dispersing, Growing. The king imagines possessing a temple.

Harvesting: wading the Great River. Harvesting Trial. [This hexagram describes your situation in terms of confronting obstacles, illusions and misunderstandings. It emphasizes that clearing away what is blocking the light is the adequate way to handle it. To be in accord with the time, you are told to: disperse what obstructs awareness!]

Shaughnessy: Dispersal: Receipt; the king approaches into the temple; beneficial to ford the great river; beneficial to determine.

Cleary (1): In Dispersal there is development. The king comes to have a shrine. It is beneficial to cross great rivers. It is beneficial to be correct.

Cleary (2): Dispersal is successful. The king goes to his ancestral temple. The benefit crosses great rivers. It is beneficial if correct.

Wu: Dispersion indicates pervasiveness. The king does homage to his ancestral temple. It will be advantageous to cross the big river, but only with perseverance.

59 - Expansion (Dispersion) - 59

The Image

Legge: The image of wind moving over water forms Expansion. The ancient kings, in accordance with this, presented offerings to God and established the ancestral temple.

Wilhelm/Baynes: The wind drives over the water: the image of Dispersion. Thus the kings of old sacrificed to the Lord and built temples.

Blofeld: This hexagram symbolizes wind blowing across the face of the waters. The kings of old built temples in which to sacrifice to the Supreme Lord of Heaven. [A temple is a place of safety from the ills of the world. The symbolism here is that the upper trigram forms a temple in which people are safe from the pit (the lower trigram); its middle line (five) signifies the King. The implication is that we should employ spiritual or moral means to preserve ourselves from the danger threatened by the lower trigram.]

Liu: Wind blowing over water symbolizes Dispersion. The ancient kings offered sacrifices to the Deity, then built temples.

Ritsema/Karcher: Wind moves above stream. Dispersing. The Earlier Kings used presenting tending-towards the supreme to establish the temples.

Cleary (1): Wind blows above water, Unintegrated. Thus ancient kings honored god and set up shrines.

Cleary (2): Wind travels over the water, dispersing. Ancient kings honored God and set up shrines.

Wu: The wind moves above water; this is Dispersion. Thus, the ancient kings made offerings to the Supreme Being and consecrated their ancestral temple.

COMMENTARY

Confucius/Legge: The dynamic line is central in the lower trigram, and the magnetic fourth line is correct in the upper trigram, uniting with the dynamic ruler above her. The king's mind is without any deflection as he goes to his ancestral temple. He rides over water in a vessel of wood, and will cross the great stream with success.

Legge: The hexagram of Expansion denotes a state of dissipation or dispersion. It shows men's minds alienated from correctness and sure to go on to disorder. Here an attempt is made to show how the situation should be remedied. The lower trigram represents Water, and the upper, Wind. Wind moving over water evaporates it, and suggests the idea of dispersion. Success is intimated because there are dynamic lines occupying the central places in the trigrams. The king's piety moves the

spirits by its sincerity -- when the religious spirit rules men's minds, there will be no alienation from what is right and good. Under such conditions even hazardous enterprises may be undertaken.

59 - Expansion (Dispersion) - 59 The second sentence of the Confucian commentary literally begins: "The king is indeed in the middle..." This means that his heart and mind are set on the central truth of what is right and good. The ancestral temple signifies the recognition that sincere religious practices counteracted the tendency to mutual alienation and selfishness among men. The wooden vessel refers to one of the attributes of the upper trigram, which is Wood. It suggests a boat riding on water (the lower trigram), hence: crossing the great water.

NOTES AND PARAPHRASES

Judgment: Focus on the ideals of the Work and maintain your will. A major synthesis is possible. The Superior Man subdues his ego to attain his latent potential. Because of the intimate relationship between this figure and hexagram number 45, Contraction, I have chosen the title of Expansion to best emphasize their polarity. The "ancient kings and sages" are more mythical than historical, so we can assume

that they symbolize archetypal forces ("gods") within the psyche -- of whom the ego is only the current spacetime representative (i.e., servant- facilitator). The Self is the focal point, the center of this multidimensional awareness complex. In both timeless and spaceless experiences, the mundane world is virtually excluded. Of course, the converse is true of the mundane state of daily routine, in which the oceanic unity with the universe, in ecstasy and Samadhi, is virtually absent. Thus, the mutual exclusiveness of the "normal" and the exalted states, both ecstasy and Samadhi, allows us to postulate that man, the self- referential system, exists on two levels: as "Self" in the mental dimension of exalted states; and as "I" in the objective world, where he is able and willing to change the physical dimension "out there.”

R. Fischer -- "A Cartography of the Ecstatic and Meditative States," Science: 174, 1971 The symbol of a temple, where one worships one's ancestors may be taken as the perfect gestalt of the Work as it exists outside of spacetime, as well as the karmic repository of all previous incarnations. It represents both the completed Work and the Work in progress. That the family temple was regarded in China as symbolic of an ideal standard of perfection such as this, is implied in the following passage: Diplomatic negotiations were carried on in the ancestral temple, in the veritable presence, it was believed, of the ancestors; diplomatic banquets were given there, also. Even a proposal of marriage was received by the father of the prospective bride in his ancestral temple, in the presence of the spirits ... (The world of Confucius), we must remember, was one in which there was a nearly complete breakdown of moral standards ... Only in the performance of religious

59 - Expansion (Dispersion) - 59 ceremonies could there still be found, consistently, a type of conduct regulated by a socially accepted norm of behavior, in which men's actions were motivated by a pattern of cooperative action, rather than swayed by the greed and passions of the moment.

H.G. Creel -- Confucius and the Chinese Way Psychologically, Expansion depicts a state of inner pressure capable of fruitful resolution if it can be properly guided. The king in the Image (in this case, the ego) sacrifices for a high ideal: the good of the Work. Legge's commentary tells us that the "second sentence of the Confucian commentary literally begins: `The king is indeed in the middle...'" This suggests a combination of his second and third sentences into the paraphrase: "The king steers a middle course when crossing the water to the ancestral temple." This gives the image of a vessel and the proper way to guide it toward a destination. Anyone who has ever steered a boat with a rudder knows that to over-correct on either side is a mark of poor seamanship: the goal is to maintain a dynamic balance in our guidance of the Work. Lines two and five represent proper course-correction because they are both in the middle of their respective trigrams. Expansion is the inverse of the following hexagram of Restrictive Regulations.

What is there confined and hoarded is here dispensed -- but this dispensation must

conform with the ultimate good of the Work. Not just any release of tension will do -- it must recombine itself into a new and better organization, as imaged in the fourth line. If this new order is a proper one, the released tension precipitates a catharsis, as imaged in line five. The form, then, in which our complexes confront us is the form in which the fundamental materials of our human structure come into our here-and-now existence. Like crystals they are always imperfect to some extent and often unrecognizable or grossly disfigured in comparison with the “ideal” shape, the shape that would represent the “pure” incorporation of the crystal scheme. But we have to meet them in this more or less imperfect or distorted form and out of this form we have to transform them into something that may be more akin to the aboriginal “intent” inherent in their archetypal cores. This undertaking, this process, is what Jung calls individuation.

E.C. Whitmont -- The Symbolic Quest

SUGGESTIONS FOR MEDITATION

The Judgment of hexagram number forty-five, Contraction, also mentions the king going to his ancestral temple. A close comparison of this figure with Expansion will reveal much about the dynamics of the Work.