42 · 风雷益

益卦原文

益。利有攸往，利涉大川。

象曰：风雷，益。君子以见善则迁，有过则改。

白话文解释

益卦：筮遇此爻，利于有所往，利于涉水渡河。

《象辞》说：本卦上卦为巽，巽为风；下卦为震，震为雷，风雷激荡，是益卦的卦象。君子观此卦象，惊恐于风雷的威力，从而见善则从之，有过则改之。

《断易天机》解

益卦巽上震下，为巽宫三世卦。益卦为损益、收益之意，利有所往，利涉大川，多主吉。

北宋易学家邵雍解

损上益下，奋发有为；进取成名，商贾获利。

得此卦者，正当好运，奋发图进，得人帮助，能获名利。

台湾国学大儒傅佩荣解

时运：得意之时，改旧换新。

财运：贸易要快，才有利益。

家宅：小心风雷；婚姻好合。

身体：肝火太盛。

传统解卦

这个卦是异卦（下震上巽）相叠。巽为风；震为雷。风雷激荡，其势愈强，雷愈响，风雷相助互长，交相助益。此卦与损卦相反。它是损上以益下，后者是损下以益上。二卦阐述的是损益的原则。

大象：强风配快雷，声威增长之象，长男配长女，夫妇合体，增益儿孙之象。

运势：现正当吉运，可得贵人之助而成功，宜施惠于人，施比受更有福。

事业：大胆投入，勇于支持他人事业，必相得益彰。勇敢前进，敢作敢为。只要心地善良、纯洁、谦虚，事业必定与日俱增，前程无可限量。助人宜即时，要在应急。开拓事业，内部团结一致，人心所向，树立恒心，不怕冒险犯难。

经商：勿追求小利，让利于顾客，反而必获丰厚利润，切忌贪心不足！在遇到危险时应向他人求教，争取诚实的援助。

求名：真心实意地施惠于他人，自己必然可以得到诚心诚意的回报，并且获得支持，事业必成。

婚恋：相亲相爱，良缘天定。

决策：心胸开阔，乐于助人。人际关系好，得到众人的支持。自己贵在树立恒心，克服三心二意。尤其要向比自己优秀的人学习，借助对方的力量，充实和发展自己。树立必要的冒险精神。平日要施善于人。因此，即使遇到危险也会得到他人救助。

第四十二卦的哲学含义

益卦卦象，风雷益卦的象征意义

益卦，本卦是异卦相叠，下卦为震，上卦为巽。巽为风，震为雷。当雷声大作时，震动它上面巽风。巽风刮起来了，就使地上的万物得益。风吹万物，往往自上而来，从这个角度来讲，所谓益者，是指上者使下者得益。

从另一个角度来说，当雷声大作，震起巽风，巽风强劲，把雷声吹到遥远的地方。风雷激荡，其势愈强，雷愈响，风雷相助互长，交相助益。正如上级使下级得益，从而下级会更加拥护上级，从而上下得益。

益卦位于损卦之后，《序卦》中解释道：“损而不已必受益，故受之以益。”一直减损下去，接着一定要有所增益。益卦与损卦为正覆关系，亦即现在要损上益下。

《象》中这样分析益卦：风雷，益；君子以见善则迁，有过则改。这里指出：益卦的卦象是震下巽上，是为“风雷益”。刮风的时候，雷鸣增其威力；打雷时，强风益其声势。狂风和惊雷互相激荡，相得益彰之表象，象征“增益”的意思；君子应当由此领悟，取法别人的优点来增益自己的德行，看到良好的行为就马上向它看齐，有了过错就马上改正，不断增强自身的美好品德。

益卦象征增益，属于上上卦。《象》中这样来断此卦：时来运转吉气发，多年枯木又开花，枝叶重生多茂盛，几人见了几人夸。

42.风雷益(䷩)-高岛易断

卦体上《巽》下《震》，《巽》为风，《震》为雷，风自天来，雷自地出，是以《损》《乾》下画之阳为《巽》，《益》《坤》下画之阴为《震》。《益》者益阴，《损》者损阳。阳实，而《乾》为纯阳，实之至也，故可损；阴虚，而《坤》为纯阴，虚之至也，故曰《益》。且风之势过暴，必致摧丧万物，损之而其气和；雷之威不振，无以鼓动万物，益之而其气斯畅，是以损上益下，名其卦曰《风雷益》。

益：利有攸往，利涉大川。

▲　甲骨文益

▲　篆书益

“益”字，上从兴，横之则从水，《坎》为水，亦为大川。下从皿，《释文》“益以增长为名，以宏裕为义”，增长宏裕，皆言其利益之普也。《震》为行，《巽》为利，故曰“利有攸往”。凡卦言“利涉大川”，有取《乾》，有取《坤》，有取《巽》，随卦取象。《益》上卦为《巽》，变《巽》之下成《乾》，变《巽》之上成《坎》，得《乾》《坎》之气；《巽》为风，风行最疾，波涛无阻，是以既曰“利有攸往”，又曰“利涉大川”也。

《彖传》曰：益，损上益下，民说无疆。自上下下，其道大光。利有枚往，中正有庆。利涉大川，木道乃行。益动而巽，日进无疆。天施地生，其益无方。凡益之道，与时偕行。

《益》与《损》相对，《损》者，减省也，《益》归于上，《损》归于下，未免有剥民奉君之象；益者，增加也，《益》归于下，《损》归于上，即孔子加富加教之意也。“民悦”者，即自《损》之《兑》下来，《兑》为悦，民受其益，必感其恩，故悦。下互《坤》，坤道无疆，《坤》亦为民，故曰“民悦无疆”。“损下益上”，谓之“上行”；“损上益下”，故曰“自上下下”。“道”者《乾》道也，损《乾》之阳，益《坤》之阴，《坤》得其益，适以成《乾》之大，显《乾》之光，故曰“其道大光”。旁通为《恒》，《恒》《彖》亦曰“利有攸往”，《恒》之“攸往”，利在恒久；《益》之“攸往”，利在“中正”，正而且中，是以“有庆”也。“利涉大川”，言木者三，《益》、《涣》、《中孚》是也，皆取《巽》木，《益》则《震》《巽》皆木，卦本三刚在外，四柔在内，有“刳木为舟”之象。乘风而行，蓬蓬然达于北海，蓬蓬然止于南海，斯之谓“利涉”，斯之谓“木道乃行”。《益》动而骄盈，则《益》即变《损》；动而巽顺，则所《益》日进。“益下”者，益《坤》也，故悦无疆，而进亦无疆。《乾》为施，《坤》为生，四时百物，并受化育，不可以方隅限，故曰“其益无方”。四时之序，由《震》而《巽》，《益》为正月之卦，风雷始作，膏泽下降，王者体之以益民，有加无已，道亦如斯，故曰“与时偕行”。

以此卦拟人事，所谓《益》者，有益于我谓之益，若于我有益，而于人有损，即不得谓之《益》，必于我有益，而于人亦无损，斯可谓之《益》矣。此谓“损上益下”，要即“裒多益寡”也。以此理家，因其有余，从而损之，则《损》即为《益》；因其不足，从而益之，则《益》不为《损》。以此治身，已有未克，力为损之，是损所当损；礼有未复，力为《益》之，是益所当益。得其益而往，则无往而不获益，即无往而不获利也。坦途可往，“大川”亦可往，惟其“中正”，乃得“有庆”。“木道”，谓《震》《巽》，凡人之所用，莫不各因其利，陆用以车，水用以舟，人力之无远弗届者，即赖此木道而行也。动者，《震》也，动而曰进者，得《巽》之顺也。推之天地之运行，上施下生，一气鼓铸，发育无穷，其为《益》未可限量。人事，一小天地也，亦惟法夫天地，顺时而推行已耳。

以此卦拟国家，卦义以“损上益下”为《益》，正为有国家者示一条戒：毋私尔财，毋剥下以奉上，毋足国以贫民。反是谓《损》，即使有孚而无咎，而《损》下终非美名，有国家者所当凛凛也。凡民情莫不欲无损而有益，有益则喜，喜则悦，益愈宏，悦愈众，所谓自西自东，自南自北，无思不服，其悦也，诚有悠久而无疆者矣。盖《益》之道，自上及下，悦之情，自下感上，上下相孚，即五爻所云“有孚惠心”者是也。道即《乾》道，损《乾》益《坤》，乃愈见《乾》道之大而光焉。《乾》为健行，《震》亦为行，故“利有攸往”，以斯而往，往无不利。涉川者，利用舟楫，舟楫以木而成，故曰“木道”。圣人“以美利利天下”，刳木剡木，应时定制，守约而施博，道济天下，知周万物，《说卦传》曰“益以兴利”，此之谓也。人主本惠心，行惠政，省方观民，百废俱举，归于有孚，其益无方。有施有生，天道也，地道也，君道也。与时偕行，一而已矣。

通观此卦，《损》与《益》名相反，而用相济。《乾》在下，邦国富庶之象，故《损》下；《乾》在上，朝廷《丰》盈之象，故《损》上。《损》上不曰《损》而曰《益》，厚其本也；《益》上不曰《益》而曰《损》，剥其基也，圣人所以示厚下也。能《损》则《益》，此卦所以次《损》也。“损上而益下”，即自上而下下，上以《益》往，下以悦来，上之益得“中正”也，下之悦在“有庆”也。是上“以美利利天下”，不期悦而民自悦焉。悦至此，将见悦以劳民，民忘其劳，则险难不避，波涛可涉，焉往而不得哉！故“利涉大川”。“益动而巽”，《震》为动，《巽》为顺，动而顺行，是以“日进无疆”。“其道大光”，《乾》道也；“木道乃行”，《巽》道也，亦《震》道也。《乾》动而为施，《坤》动而为生，不动不见其益，动则见其益，动无方，《益》亦无方。观夫天之道，随时而动，故其《益》随时而行，君子之“见善则迁，有过则改”，亦随时而迁，随时而改。知《益》之在身者如是，即《益》之在天下国家者，无不如是。上下互卦为《剥》，《剥》《象》曰“剥，上以厚下”，其旨与“损上益下”相同。然《剥》六爻多凶，而《益》六爻多吉，所谓因民之所利而利之，有《益》之惠，无益之病，故与《剥》上者有异焉。卦与《损》反，六爻亦与《损》先后互反。《益》初“大作”“元吉”，即《损》上之“大得志”也。《益》二“十朋之龟”，即《损》五之“或益”之龟也。《益》三“用凶事”，即《损》四之“损其疾”也。《益》四“迁国”，即《损》三之得友也。《益》五“有孚惠心”，即《损》三之“中以为志”也。《益》上“莫益之”，即《损》初之“酌损之”也。其辞或相因而来，其义或相济而成，其旨或相反而为戒。《语》曰：“节用而爱民，使民以时”，《损》者《节》用，《益》者爱民，“时”即“与时偕行”之义，国道之要在是焉。

《大象》曰：风雷，益。君子以见善则迁，有过则改。

风雷者，二气之升降、进退、周旋以相损益者也。故《震》上《巽》下为《恒》，《象》曰“雷风恒”，《巽》上《震》下为《益》，《象》曰“风雷益”。象以风雷 易其位，盖以风雷相遇，天地之间，上下无常也。以方位言，《震》为卯，《巽》为辰巳，由《震》而《巽》，其行也顺，故其为《益》也宏。君子法之，见人之善则屈己以从，见已有过，则返躬自讼。故迁善当如风之速，改过当如雷之勇，谓之“见善则迁，有过则改”。“见”、“有”二字，可以见人己之分界。王弼曰：“迁善改过，益莫大焉。”

【占】　问时运：迅雷烈风，正当运途振作之际，改旧换新，在此时也。

○　问战征：电逐风行，正可一鼓而平。

○　问营商：有利则贸易，无则改售，宜迅速，不宜迟缓。

○　问功名：风雷合《益》，大得志也。

○　问疾病：是肝木太盛之症，治宜损阳扶阴。

○　问婚姻：《震》男《巽》女，天然配合。

○　问家宅：此宅防有雷击风摧之患，完者宜修葺之改作之，朽者宜改作之。

○　问讼事：返躬自省，怒息气平，讼事自罢。

○　问失物：已经迁改变易，不可复得。

○　问六甲：单月男，双月女。

Judgment

Legge: Increase denotes advantage in every movement which shall be

undertaken -- it will be advantageous even to cross the great stream.

Wilhelm/Baynes: Increase. It furthers one to undertake something. It furthers one to cross the great water.

Blofeld: Gain. It is favorable to have in view some goal (or destination) and to cross the great water (or sea).

Liu: Increase. It is of benefit to set forth. It is of benefit to cross the great water.

Ritsema/Karcher: Augmenting, Harvesting: possessing directed going.

Harvesting: wading the Great River. [This hexagram describes your situation in terms of increase and advance. It emphasizes that expanding the quantity and quality of your involvement is the adequate way to handle it. To be in accord with the time, you are told to augment!]

Shaughnessy: Increase: Beneficial herewith to have someplace to go; beneficial to find the great river.

Cleary (1): For Increase, it is beneficial to go somewhere; it is beneficial to cross great rivers.

Wu: Gain indicates an advantage in having undertakings and in crossing a big river.

The Image

Legge: Wind over thunder -- the image of Increase. When the superior man perceives good, he moves toward it; when he perceives his faults, he eliminates them.

Wilhelm/Baynes: Wind and thunder: the image of Increase. Thus the superior man: if he sees good, he imitates it; if he has faults, he rids himself of them.

Blofeld: This hexagram symbolizes wind and thunder. The Superior Man, seeing what is good, imitates it; seeing what is bad, he corrects it.

Liu: Wind and thunder symbolize Increase. When the superior man discovers good, he follows it. When he has errors, he corrects them.

Ritsema/Karcher: Wind, thunder. Augmenting. A chun tzu uses visualizing improvement, by-consequence shifting. A chun tzu uses possessing excess, byconsequence amending.

Cleary (1): Wind and thunder increase. Thus do superior people take to good when they see it, and correct whatever faults they have.

Wu: Wind and thunder make Gain. Thus, when the jun zi sees a good deed, he improves his own at once; when he realizes he is making a mistake, he corrects it at once.

COMMENTARY

Confucius/Legge: Increase shows the upper trigram brilliantly decreased to augment the lower. What descends from above reaches to all below, and the satisfaction of the people is without limit. Advantage in movement is shown in the blessings dispensed by the second and fifth lines from their correct positions. The action of Wood shows that it is advantageous to cross the great stream. Through the trigrams of Movement and Humility there is unlimited daily

advancement -- heaven dispenses and earth produces, and all proceeds according to the requirements of the time.

Legge: Increase has the opposite meaning to hexagram number forty-one, Compensating Sacrifice [Decrease]. What king Wen had in mind was a ruler or a government operating to dispense benefits to the people and increase their resources. The two important lines in the figure are the correlates two and five. The general auspice of the hexagram is one of being successful in one's enterprises and of overcoming the greatest difficulties. The formation of the trigrams here is the reverse of that in the preceding hexagram. The people are full of pleasure in the labors of the ruler for their good. "The action of Wood" in the Confucian commentary refers to the upper trigram, which is the symbol of Wind and Wood. From wood boats are made on which the great stream may be crossed. In three hexagrams, this, fifty-nine and sixty-one, in which this is the upper trigram, we find mention made of crossing the great stream. In the Image thunder and wind are seen to increase one another, and their combination gives the idea of Increase.

NOTES AND PARAPHRASES

Judgment: Take advantage of your opportunities. The Superior Man recognizes his duty and rectifies his mistakes. Or: "Accentuate the positive, eliminate the negative." If the ego's sacrifices for the good of the Work are described in the previous hexagram, here we see the inverse image of that figure in which it is the

Self who bestows its blessings upon the psyche. The one implies the other -- in the words of an old Blues lyric: "If you don't put somethin' in, you can't get nothin' out..." The forty-first and forty-second hexagrams are intimately related, and in their interaction portray the active progress of the Work. To paraphrase the last sentence of the Confucian commentary: "The Self dispenses and the ego produces, and all proceeds according to the requirements of the time." If a man continually weighs his actions and aims at the mean, he is in the highest of human ranks. In that way, he will come close to God and will attain what belongs to Him. This is the most perfect of the ways of worship.

Maimonides -- Eight Chapters