27 · 山雷颐

颐卦原文

颐。贞吉。观颐，自求口实。

象曰：山下有雷，颐。君子以慎言语，节饮食。

白话文解释

颐卦：占卜得吉兆。研究颐养之道，在于自食其力。

《象辞》说：本卦上卦为艮为山，下卦为震为雷，雷出山中，万物萌发，这是颐卦的卦象。君子观此卦象，思生养之不易，从而谨慎言语，避免灾祸。节制饮食，修身养性。

《断易天机》解

颐卦艮上震下，为巽宫游魂卦。颐为修养、调养，雷震于山，为春来之兆，万物开始生养，因此颐卦为发展之兆，多主吉。

北宋易学家邵雍解

养正养育，谨言节食；观察实务，自知审慎。

得此卦者，对于言语及饮食，均须谨慎。宜守正道，谨言慎行，心怀阴谋者会招灾祸。

台湾国学大儒傅佩荣解

时运：生机显达，谨言慎行。

财运：内外升降，未必流通。

家宅：小心防火；贤妇从夫。

身体：上寒下热，五日乃愈。

传统解卦

这个卦是异卦（下震上艮）相叠。震为雷，艮为山。山在上而雷在下，外实内虚。春暖万物养育，依时养贤育民。阳实阴虚，实者养人，虚者为人养。自食其力。

大象：形如口腔之象，取其饮食之道，须慎言，注重日常生活。

运势：处事欠缺周详考虑，不宜心怀阴谋，要守正道而善方吉。

事业：凡事得靠个人追求，自己奋斗，而不能依赖他人。更不得用不光彩的手段谋求财物。只要遵循正道，自食其力，谨言慎行，一定会有好的机遇。这时，经过一番艰苦奋斗，能够成功。

经商：不得急于求成，应谨慎小心，循序渐进，诚以待人，真诚与他人合作，因时制宜，不断追求新的开拓方向，必要时可适当冒险。

求名：以丰富自身知识为目的，知足安乐，刻苦努力，成功的希望极大。

婚恋：不可急于求成，关键在于加强自己的修养。一旦选中应全力追求，尤其不可三心二意。

决策：注意道德修养，乐于尽力而为地去帮助他人，救人急难，不贪求不应得到的财物。因此，能受到他人的尊重，也能不断得到外来的援助，个人事业十分顺利，成功的可能性很大。尤其不可粗心大意，牢记成就大阻力也大的道理。

第二十七卦的哲学含义

颐卦卦象，山雷颐卦的象征意义

颐卦，是异卦相叠，震在下卦，艮在上卦。震为雷，艮为山。山在上而雷在下，外实内虚。

《象》曰：山下有雷，君子以慎言语，节饮食。这里指出，颐卦的卦象是震（雷）下艮（山）上，为雷在山下震动之表象，引申为咀嚼食物时上颚静止、下颚活动的状态，因而象征颐养；颐养必须坚守正道，所以君子应当言语谨慎以培养美好的品德，节制饮食以养育健康的身体。春暖万物养育，依时养贤育民。阳实阴虚，实者养人，虚者为人养。

从卦象上分析，中间的阴爻代表牙齿，上下的两个阳爻代表牙齿外围的两腮、嘴唇及下巴。颐卦上卦为艮为山，下卦为震为雷，山下有雷便是颐卦的卦象。山下怎么会有雷呢？其实指的是山中的巨响，山中由于地壳变化会发生巨大的声响，有时还会因此而发生山崩或地震等自然现象，山崩或地震会使山因倒塌而埋藏大山表面的万物，古人认为这是山在吃东西——这是最大的“吃”的形象，所以用这一形象代表所有的饮食之道。人吃东西时嘴中也会发出声响，所以与山吃东西有相通之处。

27.山雷颐(䷚)-高岛易断

“颐”从臣，从页，臣为”颐”本字。页本首字，《说文》曰“头也”，从口，从一，一者，象舌，有养之义。卦体《艮》上《震》下，《艮》为山，《震》为雷，雷动也，山止也。卦以上下二阳象上下唇吻，内四阴象虚而求食。《颐》张而不合，有求食之状，故可以观《震》阳下动食象也。艮主止，止观象也。然《震》非自动也，系于艮以动，艮不上止，《震》虽欲动而不能，则其所以为《颐》之主，艮也。上下实而中虚，动而能止，曰《颐》，此卦之所以名《颐》也。

颐：贞吉。观颐，自求口实。

▲　金文颐

▲　篆书颐

《序卦传》曰：“物畜然后可养，故受之以颐，颐养也。”“观颐”则思所养，思所养则知节，嗜欲可省，廉耻可立，心志可宁，养生养德在其中矣，故“贞吉”。大抵养道主静，天地万物皆上动下止，惟《颐》下动上止，静以制动，止以忍贪，“观颐”之义也。身之有颐，本以为养，颐中虚，实之所以为养也，故曰“自求口实。”

《彖传》曰：颐，贞吉，养正则吉也。观颐，观其所养也。自求口实，观其自养也。天地养万物，圣人养贤以及万民，颐之时大矣哉！

《颐》卦内《艮》外《震》，《艮》为黔喙之属，喙口也，即《颐》之象；又为蓏《震》为蕃鲜，为百谷，皆有养之义。“颐，贞吉”者，所养得正，则有吉也。然养有正不正，不观不足以知之。观其所养何人，则养之公与私自别也；观其自养何求，则养之贪与廉可见也。果其所养皆贤，自养有节，是养得其正，即养无不吉矣。至天地圣人，极言养道之大，人之养生，多在自养，必如天地之化育无私，而万物皆被其泽，必如圣人之恫痞在抱，而上自贤哲，下及万民，无不并沐其恩。盖圣人体天地之养以为养，故所养有与天地而并大。《彖传》曰“颐之时大矣哉”，谓其所养至广，即于养之时而已见矣；不言义，而义亦在其中也。

以此卦拟人事，上三爻为艮，《艮》六五曰艮其辅，辅上颔也，有《颐》之象；下三爻为《震》，上六曰“视矍矍”，有观之义；上下互《坤》，《坤》为缶，为浆，有养之义。然养亦不一法也，节宣所以养正，饮食衣服所以养形，威仪礼貌所以养德，推己及物所以养人。盖人莫不有所养，而养亦各有所在，内而养一身，外而养天下，而要在得其正者吉。夫士之得禄位，农之事稼穑，工之造器物，商之通货财，皆各食其力，各养其身，而得其正者也，否则因糊口之无资，而忘其廉耻，如孟子所谓“苟无恒产，则放僻邪侈，无不为矣”，此其人复何足观乎？然观人者，当先观其“口实”之求，人苟不以饥渴害其心，而能以箪瓢乐其道，则其所求，有在于“口实”之外，其所养，必得夫性情之正。其自养如是，其养人当更有大者矣，必如天地之养物，圣人之养贤，以及养育万民，而其养不特得其贞，益且获其吉矣。颐养之道，尽在是也。

以此卦拟国家，下卦为人民，下民好动，有《震》之象，上卦为政府，政府能安止下民，有《艮》之象。卦名曰《颐》，《颐》，口也。下民各有一《颐》，下民即各自求养，农以力耕，商以贸货，工以造器，皆各以才力“自求口实”。而犹有自养而不足者，政府为之薄其征敛，蠲其租税，甚至发粟以救饥，给药以疗疾，朝廷之仁浆义粟，适为下民续命之恩。在政府并非以此市惠也，亦体夫天地好生之德，以为养也。至下民之中，有所谓贤者，政府尤必尊其位，重其禄，养之以大亨，而不敢不优也。时贤者沐朝廷之荣恩，而并能推朝廷之德泽，及于万民。此颐养之道，所以愈推愈广也，《彖传》曰“颐之时大矣哉”，有以夫！

通观此卦，上卦三爻，皆所以养人，下卦三爻，皆所以自养。养之道，以养人为公，自养为私；自养之道，以养德为大，养体为小。故初、二、三皆养口体，私而小者也；四、五、上皆以养德而养人，公而大者也。无论为养人为自养，要皆以得正为吉，故《象》曰：“山下有雷，颐，君子以慎言语，节饮食”。谓《颐》之为用，吐露言语，咀嚼饮食，皆由颐而出，君子观《颐》之象，而知所直慎宜节也。初爻以阳处下，为动之始，是动而自求养也，舍“灵龟”而观“朵颐”，是以凶也。六二处下体之中，无应于上，返而养初，故曰“征凶”。六三虽应上爻，上九而拂颐养之节，自纳于上以馅媚者也，故至“十年”而犹“勿用”，复何利之有？六四身处上体，居得其位，应于初爻，以上养下，得养之宜，又能威严寡欲，所以得吉。六五以阴居阳，而比于上，行则失位，居则“贞吉”，故“不可涉大川”。上九以阳处上而履四阴，众阴皆由此得养，故曰“由颐”：然其所以得此养者，不知几历危厉而始得吉也，故曰“厉吉”；养至此，则无往不他故曰“利涉大川”而“有庆”也。盖《颐》之全卦，专言养生之道，其本在初。曰“龟”，曰“虎”，曰“颠”，示其用也；曰“拂”正其趋也；曰“由”竟其委也。圣人所以握造化之机，而尽性命之理者，于《颐》之一卦见之矣。

《大象》曰：山下有雷，颐。君子以慎言语，节饮食。

此卦山下有雷，为上止下动之义，即《颐》口之用也。夫言语者，祸福之所由招；饮食者，疾病之所由生。动止得其道，斯言不妄发，食不过度矣。君子观《颐》之象，而知其所慎，知其所节；大之则命令所出，慎之而无失，货财所入，节之而无伤；极而言之，则养德以养天下，皆无不然也。

【占】　问战征：上止下动，防队下有妄动招乱者，或机密漏泄，或酗酒启衅，最宜谨慎。

○　问功名：山下有雷，雷发声而山亦鸣，有声名腾达之象。

○　问经商：《颐》象内动外止，主货物内地升动，外地低落之象；又恐贩货出外，一时不能销售。其货物大约不离食品。

○　问家宅：《艮》山欲止，《震》雷欲动，山在上，雷在下，恐地盘震动，宜防火灾。

○　问疾病：上止下动，山属土，雷属火，主上焦寒闭，下焦热泻之象，必待五爻，《象》曰“顺以从上”，庶上下通顺乃吉。一爻一日，必至五日可愈。

○　问行人：内卦动而外卦止，必已动身，为外事阻止。上九日“利涉大川”，知必从水路而来。近则六七日可到，远则六七月方归。

○　问六甲：生男。

○　问失物：山下有雷，知其物为重物压止，一时不见，待后可得。

○　问讼事：主为言语饮食细故启衅；下欲动而上止之，必有上官出而阻止，不终讼也。

○　问婚姻：颐养也，妇主中馈，有养之义。外夫内妻，内动而外止，有妇从夫之象，吉。

Judgment

Legge: Nourishment indicates good fortune through firm correctness. Make sure you know what you are feeding, and determine your proper diet.

Wilhelm/Baynes: The Corners of the Mouth. Perseverance brings good fortune. Pay heed to the providing of nourishment and to what a man seeks to fill his own mouth with.

Blofeld: Nourishing. (Nourishment -- literally Jaws) [The form of this hexagram readily brings to mind the concept of wide open jaws, but the word nourishment must not be taken only in a literal sense; for we are concerned here with all those things which men seek both for their own advantage and for giving succor or assistance to others.] Righteous persistence brings good fortune. Watch people nourishing others and observe with what manner of things they seek to nourish themselves. [For this will teach us a lot about their characters.]

Liu: Nourishment. Continuing leads to good fortune. Observe the providing of nourishment and the food someone seeks for himself.

Ritsema/Karcher: Jaws, Trial: significant. Viewing Jaws. Originating-from seeking mouth substance. [This hexagram describes your situation in terms of nourishing and being nourished. It emphasizes that opening in order to take things in as well as providing to others is the adequate way to handle it...]

Shaughnessy: Jaws: Determination is auspicious. View the jaw; oneself seeking the mouth's fullness.

Cleary (1): In nourishment, it is good to be correct. Observe nourishment, and seek fulfillment for the mouth by yourself.

Cleary (2): Nourishment is good if correct. Observe nourishment, and seek food by yourself.

Wu: Nurturing indicates that with perseverance there will be auspiciousness. People should observe the principle of nurturing and find proper foods for nourishment.

Hua-Ching Ni: In nourishment, one should seek the right nutrition and not be tempted by what others enjoy.

The Image

Legge: The image of thunder under a mountain forms Nourishment. The superior man, in accordance with this, controls his speech and regulates his eating and drinking.

Wilhelm/Baynes: At the foot of the mountain, thunder: the image of The Corners of the Mouth. Thus the superior man is careful in his words and temperate in eating and drinking.

Blofeld: This hexagram symbolizes thunder rumbling at the foot of a mountain. The Superior Man is thoughtful in speech and frugal in his eating and drinking. [The lower trigram, thunder, also represents the power of quickening growth; hence its place in a hexagram concerned with nourishment.]

Liu: Thunder rolling around the foot of the mountain is the symbol of Nourishment. The superior man is cautious in his speech; he restrains and regulates his eating and drinking.

Ritsema/Karcher: Below mountain possessing thunder. Jaws. A chun tzu uses considering words to inform. [A chun tzu uses] articulating to drink and take-in.

Cleary (1): There is thunder beneath the mountain. Superior people are careful about what they say, and moderate in eating and drinking.

Cleary (2): … Leaders are prudent in speech, moderate in consumption.

Wu: There is thunder below the mountain; this is Nurturing. Thus the jun zi speaks with caution and drinks and eats with moderation.

COMMENTARY

Confucius/Legge: When the nourishing is correct, there will be good fortune. We must examine those whom we wish to nourish, and we must also examine our own nourishing of ourselves. Heaven and earth nourish all things. The sages nourish men of talent and virtue in order to reach the masses. Great is the work intended in the time of nourishing.

Legge: The character of Nourishment is the symbol of the upper jaw, but the image of the hexagram suggests a whole mouth with undivided lines at top and bottom, and divided lines between them. The bottom line is in the trigram of

Movement, and the top line is in the trigram of Keeping Still -- giving the image of a mobile lower jaw and a fixed upper jaw. The divided lines represent the mouth cavity. The hexagram denotes nourishing of body or mind, of one's self or others, and the proper nourishment in each case must necessarily vary according to circumstances. Thus, judgment must be exercised to determine which nourishment is in harmony with correctness and virtue.

NOTES AND PARAPHRASES

Judgment: Nourishment asks you to examine your motives in the allocation of your energy. Willpower creates a well- balanced apportionment. The Superior Man controls his expression and monitors his appetites. The lines in the lower trigram of Movement are all rendered unfavorably to one degree or another, while the lines of the upper trigram of Keeping Still are all generally correct. The implication is that non-action is almost always preferable to movement. This idea is fundamental to the philosophy of the I Ching, and in the hexagram of Nourishment the lesson is that non-action feeds and strengthens the psyche. All actions are the expression of psychic energy through a physical body to create an effect in spacetime. Each effect creates consequences which usually demand further action. It is easy to see that action which is not initiated by the Self can only result in unexpected consequences, and that action which conforms to the will of the Self is motivated by and directed toward a transcendent goal. Although correct non-action generally creates no negative consequences in spacetime, it does have nourishing consequences in the psyche as autonomous forces are gathered, digested, assimilated and renewed in ascending configurations of growth. As this Path represents the structure of the [ego], the attribution of the Mouth reminds us that the purpose of incarnation is the seeking of the food of experience in Form for the benefit of the [Self] and the Spirit.

Gareth Knight -- Qabalistic Symbolism

SUGGESTIONS FOR MEDITATION

Compare the Image of Nourishment in this hexagram with those in hexagram number five, Waiting; number forty-eight, The Well; and number fifty, The Sacrificial Vessel.