60 · 水泽节

节卦原文

节。亨，苦节不可贞。

象曰：泽上有水，节。君子以制数度，议德行。

白话文解释

节卦：亨通。如果以节制为苦，其凶吉则不可卜问。

《象辞》说：本卦下卦为兑，兑为泽；上卦为坎，坎为水。泽中水满，因而须高筑堤防，这是节卦的卦象。君子观此卦象，从而建立政纲制度，确立伦理原则。

《断易天机》解

节卦坎上兑下，为坎宫初世卦。节说明需节制、节约，停止挥霍，这样才能居家康宁。

北宋易学家邵雍解

操守节度，适可而止；审时度势，能知变通。

得此卦者，宜安分守己，切忌贪心不足，诸事必须节制，不宜过份，更要戒酒色。

台湾国学大儒傅佩荣解

时运：品行端正，名利自成。

财运：正派经营，富裕可求。

家宅：富有之家；婚姻吉祥。

身体：节制饮食。

传统解卦

这个卦是异卦（下兑上坎）相叠。兑为泽，坎为水。泽有水而流有限，多必溢于泽外。因此要有节度，故称节。节卦与涣卦相反，互为综卦，交相使用。天地有节度才能常新，国家有节度才能安稳，个人有节度才能完美。

大象：泽为池沼，坎水在上，喻蓄积及约束水份不使流失，但水位过高，则成泛滥。

运势：有志不能伸，诸事必须节制，不宜过份，更要戒酒色。

事业：正处在发展时期，一定要注意切勿冒进。但更不应放弃良好的机遇，只要坚持遵道守义的原则，可大胆行动。这样，事业可以继续兴旺发达。

经商：市场行情好，对自己很有利，应该努力开拓，勿失去机会。不过，头脑一定要冷静，投入应有限度，适可而止，该收则收。

求名：严格要求自己，办事知道节度，不走极端，可以通行无阻，顺利前进。

婚恋：不要陷入情不自禁的地步，顺其自然会有好结果。

决策：抓住机遇，勿失良机。适当节制自己的行动，不可勉强，更不可冒险，恰如其分。一切不可拘泥，该变就变。但是，该节制的时候一定要节制。节制必须有限度，过于节制就成为苦，不会有好的结果，这叫适得其反，务必十分注意。

第六十卦的哲学含义

节卦，这个卦是异卦相叠，下卦为兑，上卦为坎。兑为泽，坎为水。泽有水而流有限，多必溢于泽外。因此要有节度，故称节。天地有节度才能常新，国家有节度才能安稳，个人有节度才能完美。

节卦位于涣卦之后，《序卦》中这样解释道：“物不可终离，故受之以节。”一直离散、涣散下去，并不适宜，所以接着要谈节卦。节卦与涣卦相反，互为综卦，交相使用。

《象》中这样解释道：泽上有水，节；君子以制数度，议德行。这里指出：泽卦的卦象是兑（泽）下坎（水）上为泽上有水之象，象征以堤防来节制。水在泽中，一旦满了就溢出来，而堤防本身就是用来节制水的盈虚的。君子应当效法节卦的义理，制定典章制度和必要的礼仪法度来作为行事的准则，以此来节制人们的行为。

节卦象征万物有节，告诉人们节制的道理，属于上上卦。《象》中这样来断此卦：时来运转喜气生，登台封神姜太公，到此诸神皆退位，纵然有祸不成凶。

节卦卦象：从卦象上进行分析，节卦上卦为坎为水，下卦为兑为泽，泽上有水便是节卦的卦象。水会由高至低不停地流动，可是如果经过一个浅坑，水便会被积蓄而不再往前流了。沼泽比地面要低，所以下雨时或其他河水流经沼泽地时，便会在这里积聚。所以节积水成泽便是节卦的大形象。

60　高岛易断-水泽节(䷻)

为卦《兑》下《坎》上，兑为泽，《坎》为水。水之归泽也，盈则进，《坎》则止，水固自有其分量；泽之容水也，平则受，满则溢，泽亦自有其限制，即《节》之谓也。卦与《困》易位，泽在水上，是谓漏泽，泽漏则无水，故谓之《困》；水在泽上，是谓深泽，泽深则有水，故谓之《节》。此卦所以名水泽《节》也。

节：亨。苦节，不可贞。

▲　金文节

卦体上互《艮》，“艮，止也”，下互《震》，《震》，行也；可行则行，可止则止，行止得中，乃谓之《节》。行止得中，是以能亨，若其矫枉过正，固执自守，节亦苦矣。节而苦，则无余地以处人，亦无余地以自处，有穷而无所容矣，故曰“不可贞”。

《彖传》曰：节，亨，刚柔分而刚得中。苦节，不可贞，其道穷也。说以行险，当位以节，中正以通。天地节而四时成，节以制度，不伤财，不害民。

《序卦》传曰：“涣者，离也。物不可以终离，故受之以节。”《节》者，节也。《节》以节其过中，而使之中节也。卦以三阴三阳，阴阳适均，《坎》刚在上，《兑》柔在下，所谓“刚柔分”也。刚柔分而上下不乱，是得中也，得中则亨，故曰“节亨”。节不得中，如俭不中礼，射不中的，徒自苦耳，不可为正，奚以能亨乎？不亨则穷，非节之咎，节而不中之咎也。《象》特举而戒之，所以救其偏也。《坎》险《兑》悦，以《兑》节《坎》，使人有悦愉而无迫感，是为悦以行险也。五居尊位，为《节》之主，是为“当位以节”也。中而且正，位与德立，能裁制群伦，成得亨通，是为“中正以通”也。卦体本自地天《泰》来，《节》之道，亦自天地始，日月代明，四时错行，寒暑往来，岁功以成，此为天地之节也，故曰“天地节而四时成”。法天地之节，以为制度，则以此节财，而财不伤，以此节民，而民不害。庶几天下皆乐就吾节，乃能行之无阻，放之皆准。其要惟在刚柔之得中焉，夫岂“苦节”之谓哉！

以此卦拟人事，饮食不节而致疾，言语不节则贻羞，财用不节则败家，色欲不节则伤身，皆人事之害也。矫其弊者，为之绝食，为之缄口，为之靳财，为之断欲，《节》虽节矣，不堪其苦，是《节》之不得其中，而反致其穷也，何以能亨乎？夫人事不亨者，皆由刚柔之失中耳，过刚者侈，过柔者吝，道是以穷矣。为卦《坎》上《兑》下，刚柔以分，以《兑》之悦，节《坎》之险，使心得其悦，而行忘其险，当其位以裁度万事，斯万事咸亨。中且正，无偏颇也；亨而通，无窒碍也。盖人之喜怒哀乐，即天之雨露雷霆也；人之起居食息，即天之昼夜晦明也。人身有自然之制度，天地亦自然之运行，所谓“天地节而四时成”者，此也。人事要不外夫天道而已矣。

以此卦拟国家，国家政务万端，一言蔽之，惟在节以制度而已。制度得其中，则其所节，有甘而无苦也，可亨亦可贞也。刚柔均分，而道乃不穷也；悦险相济，而位得其当也。以此理财，而财不伤，以此使民，而民不害，庶几四海之大，万民之众，圣人以制度节之，使人人感其悦，人人忘其险，亦人人乐从其节，所谓“当位以节，中正以通，”道在是矣。要之圣人本悦以节险，不偏于刚，不偏于柔，惟法天地之《节》以为节。天地节而四时成，圣人节而万民悦，其道一焉。就爻论之，“当位”，谓九五也，以其居中，故曰“甘节”。道穷指上六也，《彖》之“苦节”，上六当之。六四得《彖》之“亨”；故曰“安节”。初之“不出”，慎以节也。二之失位，失其中也。三之“嗟若”，咎自取也。总之，得中则吉，过中则凶，《彖传》所谓“节亨”，首在“刚柔分而刚得中”也。

通观此卦，卦象取下《坎》上《兑》，爻取刚柔均分，当位则吉。阳实阴虚，实塞而虚通。《节》者，竹节也，竹之通处谓空，塞处谓节。凡所称立廉隅，分经界，皆节之义也。故人而无节，犹时而无序。夫寒暑晴雨，推移更代，若失其节，则天地闭塞，岁功不成；人而无节，则昏迷溃乱，行止皆穷，是咎在不知所节也。不知不节固凶，过节亦凶，欲期其节之贞，求其节之亨，惟要在刚柔之得中也。卦体内悦外险，刚柔均分，九五当位，刚得其中，悦以节险，中而能正，斯其道无往而不通矣。盖在圣人以至中者为《节》，其节也无心；在天地以循环者为《节》，其节也无形；在卦以《坎》《兑》相成者为《节》，其《节》也有象。圣人下袭水土，故取其象以示人。《彖传》所曰“苦”，曰“穷”，戒其失也；曰“亨”，曰“通”，著其效也；曰“得中”，曰“当位”，示其则也；曰“不伤财”，曰“不害民”，美其德也。其卦又自《泰》来，故于《节》亦可见天地交泰之象焉。水流《坎》止，有通塞之义，是以六爻皆取通塞，以为吉凶。初知塞而塞，故“不出”，“无咎”；二宜通而塞，故“失时”为凶；三不塞而“嗟”，咎复何辞？四塞而能“安”，得《彖》之亨；五全卦之主，“中正以通”；六塞而不通，是谓“苦节”。大抵《易》道戒盈，节以防盈，防之过，或迟疑而败事，或鄙啬而失当。违天时，拂人情，均难免于凶咎耳。道以刚中为吉，此圣人所以贵时中也。

《大象》曰：泽上有水，节。君子以制数度，议德行。

“泽无水”曰《困》，泽有水曰《节》，有水而不节，则泽亦涸，是以君子取象于《节》也。“数度”者，权量法度之谓也；“德行”者，道德性命之事也。《兑》自《坤》变，《坤》为重，为寡，象“数度”；《坎》自《乾》变，《乾》为道，为性，象德行，《坎》为平，谓裁制得其平也；《兑》为口，谓议论出自口也，是以君子为之“制数度，议德行”。

【占】 问时运：运途中正，财源富有，惟宜外节出纳，内节身心。吉。

○　问战征：节制之军，登高涉险，可守可战。

○　问营商：泽有水，富饶之象。法制既精，议论亦确，无不获利也。

○　问功名：品行端正，律度精详，有鱼龙得水之象。

○　问婚姻：《坎》男《兑》女，水泽相成，吉。

○　问家宅：宅临大泽，家道富有，吉。

○　问疾病：病宜节饮食，慎行动。

○　问六甲：生男。

Judgment

Legge: Restrictive Regulations bring progress and success, but if they are severe and difficult they cannot be permanent.

Wilhelm/Baynes: Limitation. Success. Galling limitation must not be persevered in.

Blofeld: Restraint -- success! It is wrong to persist in harsh restraint.

Liu: Limitation. Success. Bitter limitation should not be continued.

Ritsema/Karcher: Articulating, Growing. Bitter Articulating not permitting Trial. [This hexagram describes your situation in terms of confused relations. It emphasizes that making limits and connections clear, particularly through speech, is the adequate way to handle it...]

Shaughnessy: Receipt. Withered moderation; one may not determine.

Cleary (1): Discipline is developmental, but painful discipline is not to be held to. [Discipline means having limits that are not to be exceeded. This hexagram represents practicing obedience in unfavorable circumstances, adaptably keeping to the Tao. The situation may be up to others, but creation of destiny is up to oneself. When discipline gets to the point of inflicting suffering, it brings on danger itself even where there was no danger; you will only suffer toil and servility which is harmful and has no benefit.]

Cleary (2): Regulation is successful, but painful regulation is not to be held to.

Wu: Regulation indicates pervasiveness. Excessive regulation should not be obstinately pursued. [Sometimes the meaning of conservation or moderation is implied. Although the idea of regulation is convincing, it should not be applied blindly without regard to conditions.]

The Image

Legge: Water over a lake -- the image of Restrictive Regulations. The superior man constructs methods of numbering and measurement, and examines the nature of virtuous conduct.

Wilhelm/Baynes: Water over lake: the image of Limitation. Thus the superior man creates number and measure, and examines the nature of virtue and correct conduct.

Blofeld: This hexagram symbolizes water held in a dyke above a marshy lake. The Superior Man employs a system of regulations in his plans for the widespread practice of virtue.

Liu: Water above the lake symbolizes Limitation. The superior man devises number and measure, and measures conduct and virtue.

Ritsema/Karcher: Above marsh possessing stream. Articulating. A chun tzu uses paring to reckon the measures. A chun tzu uses deliberating actualizing-tao to move. [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): There is water over a lake, regulated. Thus superior people determine measures and discuss various actions.

Cleary (2): … Leaders establish numbers and measures, and consider virtuous conduct.

Wu: There is water above the marsh; this is Regulation. Thus, the jun zi enacts statutes and deliberates virtues. [A study of the limits and merits will avert difficulties.]

COMMENTARY

Confucius/Legge: Progress and attainment are seen in the equally divided dynamic and magnetic lines, with the dynamic lines in the central places. If the regulations are severe and difficult, the course of action will come to an end. We see a cheerful attitude directing the course amidst peril. The rules are correctly initiated by the ruler in the fifth place. Heaven and earth observe their regular cycles and complete the four seasons. When rulers frame their laws according to just limitations, the resources of the state suffer no injury, and the people receive no hurt.

Legge: The written Chinese character which denotes Restrictive Regulations means the regular division of a whole, such as the division of the seasons of the year into ninetyday periods clearly marked by the solstices and equinoxes. Whatever makes regular division may be denominated by a "restrictive regulation," and there enter into it the ideas of ordering and restraining. The hexagram deals with the regulations of government enacted for the guidance and control of the people. An important point is made that these regulations must be adapted to the circumstances and not made too strict and severe.

Ch'eng-tzu says on the Image: "The water which a lake or marsh will contain is limited to a certain quantity. If the water flowing in exceeds that amount, it overflows. This gives us the idea of Restrictive Regulations."

NOTES AND PARAPHRASES

Judgment: Restrictive Regulations are necessary for growth, but severe restriction must itself be limited. The Superior Man differentiates his options in relation to the goals of the Work.

The Work itself is nothing if not a rigid structure imposed upon one's life -- a "restrictive regulation" of the ego's illusion of freedom of choice. Ordinary people insist that their lives are ordered by the intelligent exercise of free will, but this "freedom" is more commonly just a rationalization for the activity of autonomous complexes. No one can look objectively at the current state of the world and seriously claim that it reflects either rational order or balanced perception. Collective human experience on this planet is determined by the whims of archetypal forces expressing themselves through the unconscious psyches of six-billion people.

The Work then, is a restrictive regulation of these autonomous forces -- it is a limitation, a containment of the expression of instinct and desire. We are reminded of the alchemical vessel which is hermetically sealed to prevent its contents from escaping before they have been transmuted into gold. If the alchemist miscalculates his "methods of numbering and measurement" the vessel becomes a kind of bomb: the seal breaks, the contents explode, and the Work is ruined. This is what is meant by "if the regulations are severe and difficult, the course of action will come to an end." If we restrict the contents of the vessel beyond their capacity for confinement the psyche boils over in some degree of

rebellion. This is no minor thing -- depending on the circumstances, severe psychotic reactions can be created in this manner. On the other hand, the ego thinks that all but the most minor restrictions are severe and difficult, and it is constantly on the verge of rebellion. As always, it is the Self which must determine how far the restrictive regulations can be taken. From its perspective outside of spacetime it is best able to determine how much pressure the psyche can take -frequently it is far more (or sometimes far less) than the ego thinks possible.

The Confucian commentary observes: "We see a cheerful attitude directing the course amidst peril." This refers to the lower trigram of Cheerfulness encountering the upper trigram of Peril or Danger. The restrictions of the Work are more often than not unpleasant and risky, constantly verging on some kind of an explosion. An attitude of cheerful acceptance enables one to survive these difficult trials. This is an extremely important concept, because without it one can all too easily fall into a suicidal despair. The Work can become an impossible burden unless one learns how to approach stress and hardship with an almost irreverent sense of humor. (This in itself is an essential lesson about how to purge the ego of its myopic notions of what it will and will not "accept" in life.) There is an old Zen proverb that says: "Hell, also, is a place to live in." The message is clear: be of good cheer, because without it you are sure to fail.

The seeming inevitability of conflict among the archetypal "powers" can cause us to experience life as a hopeless, senseless impasse. But the conflict can also be discovered to be the expression of a symbolic pattern still to be intuited. It can be lived as if it were a drama, the play of life or of the gods, for the purpose of experiencing an ultimate meaning ... When one can feel with Goethe that "everything transient is but a symbol," then meaning can be found not only in creativity, joy and love but also in impasse, suffering and conflict. Then life can be lived as a work of art.

E.C. Whitmont -- The Symbolic Quest