52 · 艮为山

艮卦原文

艮。艮其背，不获其身。行其庭，不见其人。无咎。

象曰：兼山，艮。君子以思不出其位。

白话文解释

艮卦：卸掉责任，挂笏隐退，朝列之中已看不到他的身影，在他的庭院中寻找，也没有找到。其人远走高飞，自无灾祸。

《象辞》说：本卦为两艮卦相重，艮为山，可见艮卦的卦象是高山重立，渊深稳重。君子观此卦象，以此为戒，谋不踰位，明哲保身。

《断易天机》解

艮卦艮上艮下，为艮宫本位卦。艮为停止的意思，为钱财散失之象，需谨慎提防。

北宋易学家邵雍解

停留阻止，无可再进；随份勿贪，不可强求。

得此卦者，前路受阻，不宜妄进，宜守待机。

台湾国学大儒傅佩荣解

时运：运势平平，不宜妄进。

财运：守好本业，不可贪财。

家宅：不宜改造；命由前定。

身体：带病延年。

传统解卦

这个卦是同卦（下艮上艮）相叠。艮为山，二山相重，喻静止。它和震卦相反。高潮过后，必然出现低潮，进入事物的相对静止阶段。静止如山，宜止则止，宜行则行。行止即动和静，都不可失机，应恰到好处，动静得宜，适可而止。

大象：两重高山并峙，故宜止不宜进，阻塞之象。

运势：凡事不宜妄动，前路受阻，只好待机而动。

事业：在经过一段发展后，应进行调整，暂时停止行动，总结经验教训。不可因贪名利而妄进。自我克制，自我约束，谨言慎行，不要盲目追求他人。经过休整后，在适当时机到来时，再大显身手。

经商：进入停滞不前的状态，切勿盲目冒进，而宜适时停止，进入安静退守，不要受外界干扰，尤其是应该保持内心和理智上的宁静，更不要轻易与他人合作。等待时机，必有光明前途。

求名：应保持纯正的目的，静守正道。勿为功名诱惑，秉守忠厚，可得成功。

婚恋：重感情，彼此以诚相待，可白头到老。

决策：性格沉静、内向，不喜好活动，也不善于交际，为人忠诚老实，讲信义。注意听取他人的建议，明哲保身。机遇不到，不宜积极活动，该止则止，勿抱不切实际的想法。

第五十二卦的哲学含义

艮卦卦象，艮为山卦的象征意义

艮为山，《易经》中艮卦的符号为“”。八卦中艮卦的符号的产生，是古人观察到山是由一块一块的石头组成的，故用两个阴性符号“二二”，以象征高山上的大小不等的石块。再由低到高，最上层是起伏不平的山顶线，用一个阳性符号“一”画出，于是形成了象征山的符号艮。

“艮”的卦形为一阳居于二阴之上，犹如山之顶为阳，其下蕴藏阴质。由于山总是静止不动的，所以“艮”的性质为“止”，其所代表的象意包括：禁止、阻滞、静止、界限、沉着、冷静、更替、固执、主观、重新开始、标准、独立、转变、讼狱、笃实、消亡、叮咛、等待、厚重等。

艮卦所启示的道理是动静适时，属于中下卦，《象》中这样来断此卦：财帛常打心头走，可惜眼前难到手，不如意时且忍耐，逢着闲事休开口。

52　高岛易断- 艮为山(䷳)

《艮》二阴一阳，得地之体，以《 坤》之上画，变而成《乾》，故得《乾》》最上之一阳。乾为天，天本动也，天之最上一爻，为动极而静，故为止。一阳高踞于《坤》地之上，故象山。卦与《震》反，《震》一阳内起，《艮》一阳外塞，起于内则动，塞于外则止。《序卦传》曰：“震者，动也。物不可以终动，止之，故受之以艮。艮者，止也。”此《艮》之所以继《震》也。

艮：艮其背，不获其身，行其庭，不见其人。无咎。

《艮》之卦一奇巍然居上，二偶分列在下。一奇居上，象人道，二偶分列，象人身。凡人自首以下，前面眉目手足，皆二偶，惟背脊直下成奇，故眉目手足皆动，惟背不动，不动为《艮》，《艮》止也，故曰“艮其背”。夫人必面相对，乃为相见，“艮其背”，则相背而不相见，背在后，身在前，故曰“不获其身”。《艮》为门庭，心相背，行亦相背，相背则不相遇，不相遇，必不相见，故曰“行其庭，不见其人”。义皆取诸背也。

《彖传》曰：艮，止也。时止则止，时行则行，动静不失其时，其道光明。艮其止，止其所也。上下敌应，不相与也。是以不获其身，行其庭，不见其人。无咎也。

此卦上下皆山，有两山并峙之象。两山并峙，不相往来，此止之象也。人但见静为止而动为行，不知静有静之止，动亦有动之止，止为止，而行亦为止。“所”者，止之有定者也，“时”者；止之无定者也；止得其时，时即止之所，无定而实有定也。《艮》三上之阳，即《乾》三上之阳，《乾》三曰“与时偕行”，《乾》上曰“与时偕极”。静翕动辟，其时本亘古不失也，天之时不失，即天之止得其所，是故可以止，可以行，可以动，可以静，无纤芥之翳，而为光明之宗也。人能止乎其所，则以人合天，其心体自然光明，而无有障蔽矣。是即《大学》“明德”之旨。由知止，历定静，以至能虑而得，自能与时消息。以“明明德”之体，发而为“明明德”之用，固非释氏“虚无寂灭”之教所得假托哉。“上下敌应，不相与”者，凡应必一刚一柔，若俱刚俱柔，则为“敌应”，“敌应”即为无应。八纯之卦，爻皆不应，而独于《艮》言之，以《艮》兼山，止于所止，屼然对峙，两不相交，得止之义焉。按《音会》，“身北曰背”，背者为耳目所不载，故内不见身，外不见人，是以“不获其身，行其庭，不见其人”也。以其不相与而止，止无咎也。

以此卦拟人事，《 彖传》曰“背”，曰“身”，曰“见”，皆取象于人身上，曰“行”，曰“止”，曰“动”，曰“静”，则不外夫人事也。人事有由动入静者，有由静入动者：由静而动者，《震》也，《震》二阴在上，一阳发于下，阳动也；由动而静者，《艮》也，《艮》二阴在下，一阳踞于上，阳止也。阳止者静而无静，动而无动，亦非无静也，非无动也，时而动，时而静，可以止则止，可以行则行，是以动静贵“不失其时”也。若老氏言玄，释氏言无，皆以静制动，遁入枯槁断灭，其道必幽昧而不明，此以阴止阳，止其所止，非《艮》之所为止也。《艮》之所止，审乎其时，得乎其所，是以阳止阴也。《艮》上一划为《乾》，《乾》为明，三至上为《离》象，《离》为光，故曰“其道光明”。卦爻上下不相应，故“不相与”，不相与则无所牵动，视若不视，闻若不闻。人能不闻不视，天下事皆无思无虑，是以得乎背，不复获其身，行在我，不复见其人。以此而处人事，人事复有何咎哉！

以此卦拟国家，“艮，止也”，所以止暴而定乱也。《艮》二阴伏下，有潜谋不轨之意，一阳在上制之，使二阴不得潜动，是以为止。“背”者，为不见之物，“艮其背”，是止之于未见之时，为能于乱之未萌而先防之也。故止之用在得夫时，止之象则取诸身。人身为阳气之会，背则为阴，阴则暗昧，阳则光明，以阳止阴，为止得其所，故“其道光明。”圣天子当阳出治，而群阴退伏，止而不动，皆潜移默化于光天之下，此其象也。六爻以初应四，二应五，三应六，往往上动下应，下动上应，互相牵与，惟八纯上下一体，故不相应。《艮》曰“兼山”，山有前有后，犹人有身有背，山在前不能见后，人于身不能见背，是两不相与也。故曰“不获其身，行其庭，不见其人”，是以无咎也。

通观此卦，按《说文》，艮本字

，艮，很也，从匕目，匕目犹目相上，不相下。匕目为

，狠戾不进之意。《六书本义》：

也，从匕，取两目相比并也。《艮》《 彖传》曰，“艮，止也”，即狠戾不进之谓。“不见其人”，即目相上不相下之象，《 艮》为山并立，即取象两目比并也。总之，一动一静，为天地自然之橐仑，一行一止，为人身有定之枢机。卦体一阳止于二阴之上，外实内虚，阴虚居内，阳实揜外，如人北向背立，还视内听，是以“其道光明”。卦位《艮》《震》相因，《震》因《艮》止，《艮》因《震》动，天下无动不止，无止不动，止而动，故《震》先夫《艮》，动而止，故《艮》继夫《震》也。六爻之象，皆取诸身。初为“趾”；二为“腓”，腓足肚，在后也。三“夤”，脊膂也；四“身”，不言心，心在前也，不言背，夤即背也；五“辅”，不见面，见其旁辅也；六在卦外，不言所止，而曰“敦艮”，象山之加高也。其爻象，内三爻不如外三爻之吉。二曰“不快”，三曰“薰心”，惟初尚得其利；四曰“无咎”，五曰“悔亡”，六曰“厚终”，故《艮》外多吉。天下事终而能止，未有不善者也，所贵止之得其时也。

《大象》曰：兼山，艮。君子以思不出其位。

卦象一山之外，又有一山，两山相对，其势相连，有兼并之义，谓之兼山。凡八纯卦，皆上下一体，互相联络，惟《艮》则上下两山，各止其所，不相往来，此所以为《艮》止也。君子法《艮》之象，《艮》以山为止之所，人以位为止之所，思之思之，不敢或出焉。此即《中庸》所谓“素其位而行，不愿乎其外”也。

【占】　问时运：时运平平，宜退守，不宜妄动。

○　问战征：宜各守疆界，不得驰域外之想。

○　问营商：宜确守本业，不得贪意外之财。

○　问功名：宜守旧，毋干幸进。

○　问家宅：此宅地位虽狭，不可妄行改造。

○　问婚姻：命由前定，不可贪富嫌贫。

○　问讼事：不可以曲作直。

○　问失物：当在原处寻之，可得。

○　问疾病：止者终也，带病延年而已。

○　问六甲：生女。

Judgment

Legge: When his repose is like the back, and he loses all consciousness of self; when he walks in his courtyard and does not see the people, there will be no error.

Wilhelm/Baynes: Keeping Still. Keeping his back still so that he no longer feels his body. He goes into his courtyard and does not see his people. No blame.

Blofeld: Keeping the back so still as to seem virtually bodiless, or walking in the courtyard without noticing the people there involves no error!

Liu: Stillness. Keeping the back still -- one feels that the body no longer exists. Even when one walks in the courtyard, one sees no people. No blame.

Ritsema/Karcher: Bound: one's back. Not catching one's individuality. Moving one's chambers. Not visualizing one's people. Without fault. [This hexagram describes your situation in terms of confronting a boundary or obstacle. It emphasizes that stopping and acknowledging the limit, the action of Bound, is the adequate way to handle it. To be in accord with the time, you are told to stop!]

Shaughnessy: Stilling his back, but not stilling his body: Walking into his courtyard, but not seeing his person; there is no trouble.

Cleary (1): Stopping at the back, one does not have a body; walking in the garden, one does not see a person. No fault.

Cleary (2): Stilling the back, one does not find the body, etc.

Wu: Stoppage indicates that, resting on his back, he does not find his body and walking in his courtyard, he does not see any person. Faultless.

The Image

Legge: The image of one mountain atop another forms Keeping Still. The superior man, in accordance with this, does not allow his thoughts to go beyond the duties of his immediate circumstances.

Wilhelm/Baynes: Mountains standing close together: the image of Keeping Still.. Thus the superior man does not permit his thoughts to go beyond his situation.

Blofeld: This hexagram symbolizes two mountains conjoined. The Superior Man takes thought in order to avoid having to move from his position.

Liu: Mountain next to mountain symbolizes stillness. The superior man's thoughts do not go beyond his position.

Ritsema/Karcher: Joined mountains. Bound. A chun tzu uses pondering not to issueforth-from one's situation.

Cleary (1): Joining mountains. Thus do superior people think without leaving their place.

Cleary (2): The mountains are still. Thus the thoughts of developed people are not out of place.

Wu: One mountain overlapping another makes Stoppage. Thus the jun zi does not contemplate things beyond his position. [Confucius said: “If you do not hold an office, do not give counsels on its administration.” What he meant is: not to volunteer counsels freely. On the other hand, if you are requested, then give the best you can.]

COMMENTARY

Confucius/Legge: Keeping Still means stopping: One rests when it is time to rest, and acts when it is time to act. When action and rest occur at the proper times, one's behavior is enlightened. Keeping his back still, he rests in his proper place. The upper and lower lines of the hexagram all mirror each other, but are without any interaction: Hence it is said that he has no consciousness of [ego]. He does not see the persons in his courtyard, and there will be no error.

Legge: Two trigrams symbolizing Mountain make up the hexagram of Keeping Still. Mountains rise up grandly from the surface of the earth, their huge masses resting on it in quiet and solemn majesty. They are barriers to the onward progress of the traveler. The attributes of this hexagram are both resting and arresting. It denotes the characteristic of

resting in what is right in principle, right on the widest possible scale -- in the absolute conception of the mind and in every possible position in which a man can be placed. As in hexagram number thirty-one, Initiative, the symbolism is taken from the different parts of the human body.

According to the K'ang-hsi editors, the second sentence in the Image should be translated: "The superior man, in consequence with this, thinks anxiously how he shall not go beyond the duties of his position."

NOTES AND PARAPHRASES

Judgment: "Wipe out imagination: check desire: extinguish appetite: keep the ruling

faculty in its own power.” -- Marcus Aurelius The Superior Man eliminates all distraction and concentrates on the matter at hand. A large portion of the Work consists of nothing more than the will to keep still. Anyone who has ever tried it can attest that Keeping Still, or doing “nothing,” is probably the most difficult thing that a human can be asked to do. We are an ever-flowing

fountain of restless desire -- the senses are mindlessly programmed to encounter their objects, and when we prevent them from doing this, a great commotion occurs in the psyche. We are so accustomed to feeling our desires, drives, instincts and appetites as integral to our awareness, that we are seldom conscious of the fact that they are actually

autonomous forces -- as separate from the ego, or choice-making complex, as we are from other people, creatures or objects in the physical world. Try controlling an ingrained habit, such as smoking, and observe how difficult it is to impose your will upon it. Who controls whom? The power of sight does not come from the eye, the power to hear does not come from the ear, nor the power to feel from the nerves; but it is the spirit of man that sees through the eye, and hears with the ear, and feels by means of the nerves. Wisdom and reason and thought are not contained in the brain, but they belong to the invisible and universal spirit which feels through the heart and thinks by means of the brain. All these powers are contained in the invisible universe, and become manifest through material organs, and the material organs are their representatives, and modify their mode of manifestation according to their material construction, because a perfect manifestation of power can only take place in a perfectly constructed organ, and if the organ is faulty, the manifestation will be imperfect, but not the original power defective.

Paracelsus -- De Viribus Membrorum

The ego has only one legitimate function -- to make choices: it is the switchboard in the psyche which directs where the energy of the instinctual powers shall go. If these autonomous forces are stronger than the will of the ego, they soon learn to get their way as often as possible. The main difference between an inferior and a superior man is that the latter has learned to control and direct his energies for a higher purpose. One of the best ways to acquire this ability is to learn the lessons inherent within Keeping Still. Psychoanalysis has demonstrated that the power of these images and complexes lies chiefly in the fact that we are unconscious of them, that we do not recognize them as such. When they are unmasked, understood, and resolved into their

elements, they often cease to obsess us; in any case we are then much better able to defend ourselves against them.

Roberto Assagioli -- Psychosynthesis The lines of the upper and lower trigrams are mirror images of each other, yet not one of them has a proper correlate: they don't connect with each other. This suggests the separation of the senses from their objects. For example, eyeballs are sensory-receptors

designed for the perception of light and form -- close your eyes, and they are prevented from contacting the phenomena they were created to perceive. That the psychic entities attached to this desire to perceive phenomena might resist restriction is a foregone

conclusion, but the ego has control over the eyelids -- or should have. “Not seeing the people in one's own courtyard” means that one ignores one's autonomous impulses. Regulation of the psyche’s autonomous manifestations in accordance with the will of the Self is for the purpose of gaining a controlling influence over one’s karma. As stated herein many times, you, as ego, are nothing more than a tool created by the Self for the direction of its own destiny. Both karma theory and quantum mechanics refuse to accept that observers can exist independent of the systems they observe. Spiritual science goes so far as to take the observer’s own internal universe and its states as its experimental field. For it is within that field that karma is produced and stored …The “matter” from which we and our obstructions are created includes both the dense physical material from which our bodies are built and the thoughts, attitudes and emotions that make up our minds. Tantric practice is karmic engineering within this field of name and form, orchestration of substance and action into result. First you direct new causes against previous effects to nullify adverse influences on your awareness, then you unleash yet further actions to negate the influence of the nullifying actions. Robert Svoboda –Aghora III, The Law of Karma How any ego could tackle such responsibilities with any hope of progress is impossible to imagine without the direction of the Self. Keeping Still certainly has its own karmic consequences, but when the “not choosing” implied in this hexagram is done in accordance with the Self’s will and intent, the results slowly lead to ever higher levels of awareness – eventually into realms beyond the physical. That is what the Work is all about: any other choice is to lock ourselves into a continuous round of birth and death in physical manifestation. The Kabbalists teach that everything we do stirs up a corresponding energy in other realms of reality. Actions, words, or thoughts set up reverberations in the universe. The universe unfolds from moment to moment as a function of all the variables leading up to that moment. When we remain cognizant of this mystical system, we are careful about what we do, say, or even think, for we know that everything is interdependent; we know that a seemingly insignificant gesture could have weighty consequences. Rabbi David Cooper – God is a Verb

SUGGESTIONS FOR MEDITATION

Notice that every line of this hexagram except the last deals with an inherent challenge involved in the discipline required to keep still. Compare the lines in Keeping Still with similar lines in hexagram 31, Initiative.

“艮覆碗”，即艮卦所代表的一阳爻在上、二阴爻在下的卦象。阳少阴多，故阳小阴大，上小下大有山象。所以艮卦的正象为山。表示一种向下向右发展的趋势。同时也表示一个事物发展到顶点了，必须谨慎，否则就要向相反方向发展了。还有一层意恩，就是表示有阻碍，困难，因为上山是很艰苦的，费气力的。还能表示外实内虚的、上实下虚的事物。艮卦卦德为静止。因为山上小下大，是隐定的，还因为上到山顶了，再往前走就要走下坡路了。所以，必须停往脚步，观察分析好了，因势利导。

艮为终止：稳如泰山不可动。

艮为高度：山高势高，精神高尚。

艮为退缩：过高则退。

艮为拒绝：山高险阻，阻挡前进。

艮为防守：警卫安全，保守秘密。

艮为顽固：艮为山石，顽石之象。

艮为休整（住宿）：艮为终止，为收藏。

艮为孤立：一阳独立于二阴之上。

艮为鼓起：山象凸出，高耸而立。

艮为其他象意：贞固、安居、沉着、冷静、慎守、建设、改善、光明．变化、更替、隐蔽、困苦、阻碍、存在、抑止、主观、任性、顽固、阴滞、禁止、阻挡、不合、“分水岭”、界限、重新开始、静止、标准、独立、讼狱、笃实、消亡、叮咛。

艮为时（代），为丰（富），为星斗，为泡沫，为劈雷，为慎重，为节制，为等待（守候），为偏执，为厚实，为取舍，为要求，为笃实，为小木，为硕果，为尾巴，为火，为兽角，为尖嘴（硬），为负载，为寿，为贵，为邑（邦国），为贝克，为注视，为光明，为西北，为天（门），为刀剑，为枕头，为终日，谷物（或者山谷）。

从人物类象而言：艮表示青少年、儿童、有发展前途的人，有独立能力的人、山野僧尼仙道之人，与矿山建筑有关的人。少男、少年、儿童、小弟、官僚、贵族、继承人、亲戚、僧尼、指导者、独裁者、土建工作者、警卫、闲人、随从、朋友、矿工、石匠、守门员、门卫、主观主义者、训犬者、狱吏、犯人、畜财者、蓄储所人员、忠实者、孤独者、保守主义者、欲望强的人、法官、偏激者。具有弯腰的、逞能、与警觉有关的性质的。

从身体类象而言：颜面、胡须、鼻子、皮肤、乳房、上臂、后背、手背、手指、腿肚子、脚趾、脚背、关节、脾胃、左足、颧骨。

从动物类象而言：有牙、有角的动物（狐狸、狼豺虎豹、老鼠、狗、狗熊、老牛等百兽），尖嘴的飞禽（老鹰、秃鹫、喜鹊、小鸠鸟等），乌龟等（爬虫类、昆虫、家畜等）有尾或者有壳的动物。

从器物类象而言：岩石、门板、橙子、台阶、箱子、柜子、桌子、床、土坑、石碑、硬木、硬的果实、厨柜、柜台、磁器、石刻、石块、伞、钱袋、列车、金库、坟墓、土堆、山坡、座位、屏风、鞋、手套、发簪、墙壁．门坎、阶梯、墙壁、墙壁上的窗口。

从场所类象而言：山（假山）、丘陵、亭台楼榭（高台、城墙、围墙、宗庙、祠堂、城楼、阁楼、寺庙等）、休息室、堤坝、交叉点、境界、山路、小路、门闩（门庭）、小房屋、坟场、洞穴、监狱、公安局、派出所、贮藏室、仓库、大楼、银行、影壁、帐蓬、巢穴、矿山、采石场，具有坚硬的、不动的、静止的、高的、坐着的、向下发展的、上硬下软的、石造的、坚固的、顽固的、附身的、变化的、相反的。

从天象类象而言：雾、岚、有云无雨、多云转阴，气候转折点。

从时间类象而言：立春(冬末初春．阴历正月前后)。上午一时到五时，共四小时。每月二十三日。

从方位类象而言：东北(后天八卦)。西北(先天八卦)。

从数字类象而言：七、五、十、八。

从干支类象而言：十干为、已。十二支为丑、寅。五行为土。纳甲为丙。

从味道类象而言：甜。

从色彩类象而言：棕、咖啡、棕黄。

从疾病类象而言：脾胃之病、不食、虚胀、鼻手、脚、背之病、麻木病、关节病、血病、血液循环不良、备种痘疹、皮肢过敏症、肿症、凸起的炎症、疑难症、营养不良症、肿瘤、结石症。