16 · 雷地豫

豫卦原文

豫。利建侯行师。

象曰：雷出地奋，豫。先王以作乐崇德，殷荐之上帝，以配祖考。

白话文解释

豫卦：有利于封侯建国，出兵打仗。

《象辞》说：本卦上卦为震，震为雷，下卦为坤，坤为地。春雷轰鸣，大地震动，催发万物，这是豫卦的卦象。先王观此卦象，取法于声满大地的雷鸣，制作音乐，歌功颂德，光荣归于上帝，光荣归于祖考。

《断易天机》解

豫卦震上坤下，为震宫初世卦。雷出地奋，象征春雷使万物苏醒，君王之威行于子民，因此有利于建候、行师。

北宋易学家邵雍解

雷出地上，悦服快乐；安乐之中，预防忧患。

得此卦者，顺天应时，事事吉祥，可得长辈之助，但须防色难，切不可沉迷于声色欢场之中。

台湾国学大儒傅佩荣解

时运：春雷发动，诸事吉祥。

财运：新货上市，必有大利。

家宅：祈神祭祖，可保平安。

身体：祷告静心。

传统解卦

这个卦是异卦（下坤上震）相叠，坤为地，为顺；震为雷，为动。雷依时出，预示大地回春。因顺而动，和乐之源。此卦与谦卦互为综卦，交互作用。

大象：雷出于地上，阳气奋发，万物欣欣向荣。

运势：如意安泰，可得长辈扶助，但须防色难，凡事应有备而战。

事业：十分顺利，事业可以获得成功，但必须符合实际，顺应潮流，且得自己努力奋斗，树立远大目光，尤其不可因事业的顺利而放松谨慎小心的态度，陷于懒散享乐。否则，必将后悔莫及。

经商：时运已到，应大胆行动，即使发生挫折，也可以很快化险为夷。应加强同他人的合作，开诚布公，共同开发事业。

求名：天资聪颖，如能坚守正直的品德，严格要求自己，努力上进，不因有成绩骄傲满足，停止前进，而是兢兢业业，不惰不怠，必定可以有重大成功。

婚恋：十分顺利，一生顺利和吉祥，但万不可掉以轻心，更不可玩弄感情，否则将会出现悲剧。

决策：一生顺利，不会出现大的波折，容易比较顺利得到自己应该得到的。但关键在于自己的努力和奋斗，不得耽于安乐，不可玩物丧志。豁达、大度更有利于健康和长寿。一旦遇到意外的灾害，只要时时严格要求自己，坚守纯正，乐不忘忧，居安思危，必可转危为安。

第十六卦的哲学含义

雷地豫卦，由坤卦和震卦组成，下坤上震，坤为地，为顺；震为雷，为动。雷依时出，预示大地回春。

从卦象上看，坤为地在下，是万物生长之处，震为雷在上，雷在沉寂的大地上发生轰鸣，表明春天来了，给万物带来了生机，所以形成了万物合乐的局面。震为动在上，坤为顺在下，说明震在前动，坤在后顺其意志而行，从而显出彼此的和好，其乐无穷的气氛。

豫卦位于谦卦之后，《序卦》之中这样说道：“有大而能谦必豫，故受之以豫。”在此之前是大有卦与谦卦，接着一定是代表愉悦的豫卦。豫卦与谦卦互为正覆关系，“豫”有愉悦之意，但也有居安思危的预备之意。

《象》中这样解释豫卦：雷出地奋，豫。先以作乐崇德，殷荐之上帝，以配祖考。

《象》中指出：雷从地下出来，万物振作，这就是豫卦。古代君王学习这种精神，制作音乐来推崇道德，并以隆重的仪式向上帝祭祀，连带也向祖先祭祀。

雷地豫卦启示了顺时依势的道理，属于中中卦。《象》中这样来断此卦：太公插下杏黄旗，收妖为徒归西歧，自此青龙得了位，一旦谋望百事宜。

豫卦之象:有两重山，为出字；官人在中，出求贵义；一鹿一马，指禄马运动；金钱数锭一堆者，乃厚获钱钞无数，占者得之求才遇贵吉利之兆。凤凰生雏之卦，万物发生之象。

16.雷地豫(䷏)-高岛易断

按：“豫”字从象，从牙，左旁之牙垂地，象之大者也。象性柔缓，进退多疑，以其外行安舒，一俯一仰，而不抑藏，故以安舒不抑藏为豫，遂以《豫》名卦。卦体《坤》下《震》上，《坤》下顺而载乎上，《震》上动而振乎下，盖谓扬舒于外，而不抑藏于内，是以为《豫》也。《豫》与《谦》对，《序卦》曰，“有大而能《谦》必《豫》，故受之以《豫》”，此《豫》所以次于《谦》也。

豫：利建侯行师。

▲　甲骨文豫

《豫》，和悦也，《震》动也；《坤》，顺也，上动而下顺，故“利”。《坤》为国，《震》为侯，是以利于建侯；《坤》为业，《震》为行，是以利于行师。夫不动则不威，不顺则不利，以顺而动，所以君立而民顺，师出而有功，利莫大焉，故《传》曰“顺以动”。主万邦，集大众，非《豫》不能也。

《 彖传》曰：豫，刚应而志行，顺以动，豫。豫顺以动，故天地如之，而况建侯行师乎？天地以顺动，故日月不过，而四时不忒；圣人以顺动，则刑罚清而民服。豫之时义大矣哉！

卦体下《坤》上《震》，《震》雷《坤》地，有雷出地奋之象。《坤》地静也，纯阴主闭，闭极则郁结而不畅；《震》动也，阳气动而万物出，故悦。九四一阳当《坤》之交，静极而始动，闭极而始宣，不先不后，应时顺动，故曰《豫》。夫天下之事，逆理而动者，其心常劳，其事多难，惟以顺动，从容不迫，此心安和，故“刚应而志行”，全在顺以动之也。顺而动，在天则“四时不忒”，在人则动止和顺，其“建侯”也，屏藩五国，其“行师”也，吊民伐罪，皆出于豫乐之义，谓之“刚应而志行，顺以动，豫”也。盖“顺以动”三字，为此卦之德性，故“天地如之，况建侯行师乎”？天地顺动以下，言豫之功用无比。“日月不过”者，谓日月之行度无过差；“刑罚清而民服”者，谓圣代至治之准则。狱讼衰息，民志大畏，协中而民服也。盖圣人无心，惟顺物而动，彼善则顺其善而赏之，彼恶则顺其恶而罚之，不敢稍存偏私，刑无过刑，罚无过罚，而刑罚自清。如此皆出于“顺动”之德，三才之道，万物之理，皆不过此，故曰“豫之时义大矣哉”。《彖传》前曰“顺以动”，后曰“以顺动”。“顺以动”者，就卦象之自然释之；“以顺动”者，就人事之作用而说。曰“天地”，曰“圣人”，相对而言也，后“则”字，对上文，当用故字，今曰“则”字，大有意味。“天地以顺动”者，即亘万古而无有退转，必然之定理也，以“故”字承之。《 易》中单称“圣人”者，即指天子，盖必有圣人之德者，而后富有四海，尊为天子，是谓顺命。文王、周公、孔子之圣，皆不得其时，不得其位，是则圣人之在天位，有不可必然者，故后文以“则”字承之，是此篇之主眼，《易》教之本意也。故以天地日月四时为宾，以圣人为主，重在圣人一句，读者匆匆匆看过。

凡《象传》用“大矣哉”，共有十二卦，其上有曰“时义”，有曰“时用”，或单言“时”。其中曰“时义大矣哉”五卦，《豫》、《随》、《遁》、《姤》、《旅》是也，言浅旨深，欲人熟思之也。曰“时用大矣哉”三卦，《坎》、《睽》、《蹇》是也，虽皆非美事，圣人有时而用之。曰“时大矣哉”四卦，《颐》、《大过》、《解》、《革》是也，皆因大事变而警诫之。要之其义各有取也。

以此卦拟人事，此卦五柔一刚，其人必多柔少刚。柔主顺，刚主动，柔必应刚而能行，故曰“应”。夫“刚应而志行，顺以动，豫”，天地之动，日月往来，而四时乃定，圣人则之，以定刑罚，而万民乃服。人处天地之中，沐圣人之化，人而在下，无所谓建侯，凡求友亲师者类是；无所谓行师，凡祛邪嫉恶者类是，凡有所动，皆当法天地之顺，斯动无过则也。能顺天地，则天地亦顺之，使得永保其安豫；若过豫而不省，则必将为初六之“凶”，六三之“悔”，六五之“疾”，上六之“冥”，是自失其豫矣。其为豫，乃其所为忧也，必如六二之“介”，九四之“勿疑”，斯得焉。人固当顺理而动，动顺夫理，动乃无咎，所以豫也。

以此卦拟国家。《震》为动而在上，《坤》为顺而居下，上动下顺，是上行威令，下皆顺从也，故曰“主万帮，聚大众，非豫不能也”。夫天下之人不同，其心同也，天下之心不同，其理同也，己能顺理而动，则人莫不顺之。九四一阳，居执政之位，有刚明之德，威权赫赫，以统治国家，故卦中众阴皆和顺而悦服。《震》为侯，为建，《坤》为国，为臣民，为顺，即为臣民服从之象。四为成卦之主，与六五之君，阴阳相比，而辅佐之，使万民豫乐和顺。至其行政，一法天道，如寒极则温风至，暑极则凉风至，世之所好好之，世之所恶恶之，赏罚公明，毫无私意，是豫之时也。但执政负国家之重，威权独揽，未免近逼，或致动群僚之“疑”，启君心之“疾”，尾大不掉，亦可惧也。惟当尽其至诚，勿有疑虑，乃能合众力以安其上，庶几上之信任愈隆，将赏其功劳，而封建为侯，有不服王命者，即命之以征伐。上卦《震》之方伯，动而俱进，下卦《坤》之众民，悦而顺从，谓之“利建侯行师”。四体《震》，《震》为长子，故曰“建侯”；以一阳统众阴，故曰“行师”。此卦五爻以下，有《比》之众，《比》为建国亲侯，故曰“建侯”；三爻以上，有师之象，故曰“行师”。“利”字括“建侯”“行师”两行，豫之时势如此。上下悦乐之余，《豫》之极，危之基也，所当反之以《谦》，一转移而天下治乱安危系焉。惟其善则归君，过则归己，利公而不专，害审而不避，是为大臣处《豫》之道，而上下交泰矣。

通观此卦，其要旨不出“顺以动”三字。凡顺之至者，不动则不悦，动而顺应，故悦。未顺则不先，既顺则不后，由气机之自然而已。豫之时心劳意足，其乐已极，处乐之极，遂至纵情逸欲，流连忘返，亦恒情所不免也。圣人忧之，故未《豫》而先者为“鸣豫”，不动者为“介”豫，坐而观者为“盱”，当豫而顺者为“由，”过豫而不忘者为“疾”，极豫而忘返者为“冥”。在初爻则戒其“穷”，在六三则警其“悔”，在六五则防其“疾”，在上六之“渝”，则危不可长，幸其终改。“鸣”、“盱”、“疾”、“冥”四者，居《豫》之咎，所谓失豫者也。惟六二之“介于石”，为能熟察忧乐治乱之机，故顺莫善于“贞”，动莫善于“由”，“贞”以待顺，“由”以行动，由未豫而豫必至，既豫而豫不忧。天地圣人之悦豫无疆者，惟其能处乎豫也。读此卦而圣人谆谆于世之意，可见矣。

按：六爻言《豫》不同。初六上六之《豫》，逸豫也；六二之《豫》，几先之豫也；六三之《豫》，犹豫也；九四之《豫》，和豫也；六五之疾，弗豫也；《彖》之言《豫》，众人和同之豫也；爻之言《豫》，各人一己之豫也。要之示悦豫之必与众同，非可自私之意也。盖人事不可无豫，人心不可有豫也。

《大象》曰：雷出地奋，豫。先王以作乐崇德，殷荐之上帝，以配祖考。

雷者，得时而奋出地上，阳气宣发，震动有声，足以鼓动天地之和，发越阴阳之气，通达和畅，《豫》之象也。故先王法震之动以作乐，为象其声以鸣盛也；先王法《坤》之顺以崇德，为明其体以报功也。盖乐之作也，近而闺门，远而邦国，显而人事，幽而鬼神，无不用之。至于荐上帝而上帝来格，配祖考而祖考来享，幽感明孚，《豫》之所以为《豫》也。故《履》为《 易》中之礼，《豫》为《易》中之乐，人君克体此意，以使万民乐和，《豫》之至也。

【占】　问时运：目下如春雷发动，正得时会，万事皆吉。

○　问商业：时当新货初到，市价飞腾，绝好机会，必得大利。

○　问家宅：防有变动，宜礼神祭祖，以祈福佑，得安。

○　问疾病：宜祷。

○　问战征：雷厉风行，必胜之兆。

○　问功名：所谓平地一声雷，指日高升之象。

○　问失物：自然出现。

○　问六甲：生男。

Judgment

Legge: Enthusiasm indicates that feudal princes may be set up and the army advantageously mobilized.

Wilhelm/Baynes: Enthusiasm. It furthers one to install helpers and to set armies marching.

Blofeld: Repose profits those engaged in building up the country and sending forth armies. [This means that perfect certainty as to the rightness of our cause is of great value under the conditions mentioned. The usual meaning of this character is "beforehand" or "happiness." In the English translation of Wilhelm's version, it appears as "enthusiasm." "Repose" was suggested by the Chinese experts who kindly vetted this manuscript. At first I felt hesitant about adopting it, until I realized that, where it is used favorably, it must be understood as the kind of mental repose which follows absolute confidence that the action now being taken is the right one. In lines one, three and six, however, it clearly means failure to act when action is essential; in line five, failure to act owing to incapacity.]

Liu: Happiness. It is of benefit to build up the country (or business), and send the army forth. [Receivers of this hexagram should be wary of exhibiting excessive enthusiasm when beginning a new undertaking. If they are not, there will be misfortune. The hexagram also advises that everything necessary for advancement should be made ready. Then if an opportunity presents itself, it should be seized immediately, without hesitation.]

Ritsema/Karcher: Providing-for, Harvesting: installing feudatories to move legions. [This hexagram describes your situation in terms of what is needed to meet the future. It emphasizes that accumulating strength through foresight and prudence so things can be fully enjoyed is the adequate way to handle it. To be in accord with the time, you are told to: provide-for!]

Shaughnessy: Excess: Beneficial to establish a lord and to move troops.

Cleary (1): Joy. It is advantageous to set up a ruler and mobilize the army.

Wu: Merriment indicates the advantage of establishing principalities and taking military actions.

The Image

Legge: Thunder exploding out of the Earth -- the image of Enthusiasm. The ancient kings, in accordance with this, composed their music and honored virtue, offering it especially to God when they worshipped him at the service of their ancestors.

Wilhelm/Baynes: Thunder comes resounding out of the earth: the image of Enthusiasm. Thus the ancient kings made music in order to honor merit, and offered it with splendor to the Supreme Deity, inviting their ancestors to be present.

Blofeld: This hexagram symbolizes thunder over the earth. The ancient rulers venerated heaven's gifts with solemn music and they sacrificed abundantly to the Supreme Lord of Heaven in order to be worthy of their ancestors.

Liu: Thunder arising from the earth symbolizes Happiness. The ancient kings composed music to honor virtue, offering it to God and the spirits of their ancestors.

Ritsema/Karcher: Thunder issuing-forth-from earth impetuously. Providing-for. The Earlier Kings used arousing delight to extol actualizing-tao. Exalting worship's Supreme Above. Using equalizing the grandfather predecessors. [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 become what it is meant to be.]

Cleary (1): When thunder emerges the earth stirs: Thus did the kings of yore make music to honor virtue, offering it in abundance to God, thereby to share it with their ancestors.

Wu: Thunder breaks out above the earth with a boom; this is Merriment. Thus the ancient kings used music to praise virtuous accomplishments and made grand offerings to the Supreme Being to be accompanied by their ancestors.

COMMENTARY

Confucius/Legge: Enthusiasm shows one dynamic line inspiring responsive obedience in all the others: devoted obedience takes action. Such obedient action conforms to natural law and creates order and discipline in the people. The planets and the seasons follow their natural cycles. The sages similarly obey the

laws of their nature and the people acknowledge their regulations and punishments as just.

Legge: Enthusiasm shows harmony and contentment throughout the

kingdom -- a time when the people rejoice in their sovereign and readily obey him. At such a time his appointments and any military undertakings would be hailed and supported. Because he is close to the fifth place of dignity, the dynamic fourth line is seen as the chief executive officer of the ruler. The ruler has confidence in him, and all of the magnetic lines yield their obedience. Obedience is the attribute of the lower trigram which here takes the initiative and uses Movement, which is the attribute of the upper trigram. The symbolism of the Image is more obscure than usual. The use of music at sacrifices is supposed to assist in producing the union between God and his worshippers as well as the present and past generations.

NOTES AND PARAPHRASES

Judgment: Delegate authority and gather your forces. The Superior Man synchronizes his will with the intent of the Self via the principles of the Work. Enthusiasm is the reverse of the preceding hexagram of Temperance. In Temperance we saw the calm strength of a mountain concealed within the earth. In Enthusiasm we see thunder exploding out of the ground into the sky: the strength that was formerly tempered and restrained is now released. It is significant to note that while every line of Temperance is more or less

"favorable,” every line of Enthusiasm is either negative or cautionary -- even the generally positive fourth line carries a hint of warning about “doubt.” Negatively, Self-Deception (the passion of True Believers) seems to be what this hexagram is portraying. The figure often suggests a callow or deluded

buoyancy -- the kind of outlook associated with romantic idealists. In its most

negative aspect, Enthusiasm is Intemperance -- the exact opposite of the moderation and restraint shown in the preceding hexagram. The behavior of an untrained Great Dane puppy suddenly bursting into a formal dinner party could be described as "enthusiasm,” but hardly a desirable form thereof. The lower trigram of Obedient Devotion has suddenly employed the action and energy of the upper trigram of Thunderous Shock to express itself. This is inconsistent with the code of the superior man. Conversely, in its most positive sense, Enthusiasm suggests the surety of total self-confidence. Blofeld translates this as Repose, explaining that the name was suggested to him by his Chinese advisors. We begin to understand this subtle distinction when we compare the seemingly obscure connection with music in the Image with a passage from Chuang- tse:

He who understands the music of heaven lives in accordance with nature in his life and takes part in the process of change of things in his death. In repose, his character is in harmony with the yin principle; in activity, his movement is in harmony with the yang principle. Therefore he who understands the music of heaven is not blamed by heaven or criticized by men ... It is said, "In action he is like heaven. In repose he is like the earth ... Because his mind has found repose, therefore the creation pays homage to him.” To understand “the music of heaven” is to attain Repose, which is another way of describing the tranquility that comes with furthering the intent of the Self. The only dynamic line in the hexagram is in the minister's place just below the fifth-line ruler. He has the confidence of his sovereign and his actions therefore accord with heaven. We can turn to the Stoics to find an illustration of this idea: My will is simply that which comes to pass. For I esteem what God wills better than what I will. To Him will I cleave as His minister and attendant; having the same movements, the same desires, in a word the same will as He. -- Epictetus Thus we see that the hexagram can describe either one of two opposite

conditions -- the intemperate Enthusiasm of ego-confidence (a synonym for Self-Deception), or the calm Repose of true SELF-confidence. The fifteenth and sixteenth hexagrams, each the inverse of the other, represent magnetic and dynamic aspects of the same general idea: Enthusiasm, when it emanates from the Self, is just Temperance in action.