35 · 火地晋

晋卦原文

晋。康侯用锡马蕃庶，昼日三接。

象曰：明出地上，晋。君子以自昭明德。

白话文解释

晋卦：康侯用成王赐予的良马来繁殖马匹，一天多次配种。

《象辞》说：“本卦上卦为离，离为日；下卦为坤，坤为地。太阳照大地，万物沐光辉”，是晋卦的卦象。君子观此卦象，从而光大自身的光明之德。

《断易天机》解

晋卦离上坤下，为乾宫游魂卦。晋取前进、晋见、晋升之意，上离下坤，为太阳普照大地，万物和顺之象，多主吉。

北宋易学家邵雍解

日出地上，万物进展；赏赐隆重，百谋皆遂。

得此卦者，如旭日东升，气运旺盛，收入颇丰，谋事可成，百事如意。

台湾国学大儒傅佩荣解

时运：好运新来，步步高升。

财运：光亮之业，最有利润。

家宅：阳光之屋。

身体：自知之明。

传统解卦

这个卦是异卦（下坤上离）相叠。离为日，为光明；坤为地。太阳高悬，普照大地，大地卑顺，万物生长，光明磊落，柔进上行，喻事业蒸蒸日上。

大象：日出地面，普照大地，有光明上进之象。

运势：事业、名望、财运皆吉，所谓有加官晋爵之兆。

事业：顺利。应遵守正道，迎难而上，克敌制胜，因势利导。树立良好的人际关系，深得人心。全力以赴，不得有丝毫犹豫不决，更忌优柔寡断，而应败不馁，勇往直前。注意和衷共济，共同前进。

经商：行情好，市场竞争顺利。但也会遇到一些困难，要迎难而上，因势利导，克敌制胜，争取众人支持。前进中的挫折不可免，只要动机纯正，必可转危为安。

求名：经过刻苦努力与奋斗，已具备开拓事业的基础，却因无人引荐，暂时不得志，决不可因此自暴自弃，须耐心等待时机。同时，更加积极地创造条件。

婚恋：吉星高照。会有理想的结果，但决不可自恃条件优越而抱无所谓的态度或过于挑剔。

决策：处于不断上升的形势，不会有过大的阻力。但务必争取众人信任，获取人心，再接再厉，只要动机纯正，克服侥幸心理，必有喜从天降。

第三十五卦的哲学含义

晋卦卦象，火地晋卦的象征意义

晋卦，本卦是异卦相叠，上卦为离，下卦为坤。离为日，为光明；坤为地。阳高悬，普照大地，大地卑顺，万物生长，光明磊落，柔进上行，喻事业蒸蒸日上。

晋卦位于大壮卦之后，《序卦》说：“物不可以终壮，故受之以晋。晋者，进也。”大壮卦有“止”意，现在则到了进展的时刻。《杂卦》说：“晋，昼也。”其象为“明出地上”，有如白日，适宜活动。

《象》中这样分析本卦：明出地上，晋；君子以自昭明德。这里指出：阳光从地面上升起，象征着前进和昌盛，也象征着发出自己的光和热。所以，君子应该充分显示自己的才华和美德，发挥自己的作用。晋卦给人的启示就是：求进发晋卦属于中上卦。《象》中这样评断此卦：锄地锄去苗里草，谁想财帛将人找，一锄锄出银子来，这个运气也算好。

此卦卦名为晋。《说文》中说：“晋，进也。日出，万物进。”也就是说万物随着太阳一起前进、生长的意思。俗话说“万物生长靠太阳”，说的就是这个意思。太阳出来了，植物开始向上生长，越来越高。如果将太阳比作为君王，则是众人受到君王的恩泽而有所作为的意思,当然君王对臣民最大的恩泽也就是加官进爵了,所以“晋”也有升官的含义。《序卦传》中说：“物不可以终壮，故受之以晋。晋者，进也。”就是说事物不可能总是停留在强壮的状态中，强壮后必有所前进、发展，所以大壮卦的后面是晋卦。

晋卦卦画：晋卦的卦画为两个阳交四个阴爻。

晋卦卦象：从卦象上进行分析，晋卦上卦为离为日为光明，下卦为坤为地为柔顺，所以太阳从东方的大地上升起来就是晋卦的卦象。旭日东升，正是晋升的大形象，这是每天人们都能看到的。而贤明的君王会对有功的臣民进行奖赏，所以臣民的加官进爵也是晋升的形象。

35.火地晋(䷢)-高岛易断

卦体上《离》下《坤》，坤为地，《离》为火。《坤》之《 彖传》曰“行地无疆”，行即进也；《离》之性为火炎上，炎上亦进也。且物之善进者，莫如牛马，《坤》为马，《离》为牛，皆能行远，有进往之象。火，明也，地，顺也，明则足以烛远，顺则足以推行，又有进长之义。按：《晋》，进也。《晋》古文作晉，从臸从日，臸正字通，即刃切，音进，前往也，上升也。《序卦传》曰，“物不可以终壮，故受之以晋”，此《晋》所以继《大壮》也。

晋：康侯用锡马蕃庶，昼日三接。

▲　金文晋

卦象上明下顺，《离》明为日，故象君，《坤》顺为臣，故象臣，合之为君明臣良之象。《坤》为国，为邦，故谓“侯”。《坤》为康，康安也；《坤》为马，故谓“马”；《坤》为众，故谓“蕃庶”；《离》为日，故谓“昼”。盖爻称“康侯”者，谓明臣也，明臣升进，天子美之，赐以车马蕃庶，言车马之多也。“昼日三接”者，言不特赐予之多，且觌见之频，一昼之间，三度接见也。

《彖传》曰：晋，进也。明出地上，顺而丽乎大明。柔进而上行，足以康侯用锡马蕃庶，昼日三接也。

此卦《离》日《坤》地，取象“日出地上”，日出地而上进，光升于天，明丽于地。顺而柔者《坤》也，丽而明者《离》也。“大明”者，明君也；“上行”者，臣之升进于上也。谓其时天子大明在上，诸侯恭顺在下，明良相济，君臣一德，天子褒赏勋功，蕃赐车马，一昼三觌，宠赐甚隆，品物蕃多也，接谒甚优，问劳再三也。考大行人一职，曰“诸公三飨，三问三劳；诸侯三飨，再问再劳；子男三飨，一问一劳”，即天子三接诸侯之礼也。“赐马”，即观礼所谓匹马卓上，九马随之也。

以此卦拟人事，在国为君臣，在家为父子。《离》下《巽》上为《家人》，《家人》曰“有严君焉”；《坤》为母，亦为民，有母子之象焉。父在上而明察，有义方，无溺爱也；子在下而顺从，有孝敬，无忤逆也。由此以齐家，则上明下顺，而一家和睦，盘匜得甘脂之奉，门庭来欢乐之休，先意承志，顺之至也，和气婉容，柔之正也。“丽乎大明”者，继志而达孝也；“进而上行”者，人侍而承欢也。国曰“康侯”，即家所称孝子贤孙者也。“赐马蕃庶”者，国有恩赐，犹家之有庆赏也。“昼日三接”者，觌礼谓三飨三问三劳，犹世子所称“朝问安，昼视膳，夜视寝”者是也。《大学》言修齐，首称“明明德”，惟其有《离》明之德，斯进而“修身”，进而“齐家”，进而“治国平天下”，由是道也。此《晋》卦所以取象于“明出地上”也夫！

以此卦拟国家，上卦为政府，得火之性，能启国运之文明；下卦为人民，得地之性，能柔顺而上进。上以其明照临夫下，下以其顺服从夫上。《象》曰“明出地上”，谓日之初出，渐进渐高，喻明君之擢用贤臣，登进上位也。顺必丽夫明，则顺乃有济，柔必进于明，则柔得其正，不然，顺以取悦，转致蔽其明也，柔而生暗，必不能以行也，故《 彖传》曰“顺而丽乎大明，柔进而上行”，此《晋》之所以言进也。曰“用赐马藩庶”，“用”，谓用以赏赐也，如《采菽》一诗所云，“君子来朝，何赐予之？虽无予之，路车乘马”者是也。“昼日三接”者，行观礼，一也；三飨三致命，降西阶拜，二也；右肉袒，入庙门，出屏南，后入门左，王劳之，再拜，三也：此为元首明哉，股肱良哉。一时远臣来朝，天子燕飨，物美礼隆，赐予之厚，接见之频，典甚重也。历观六爻，初为始进，故有“摧如”之象。二之“愁如”，亦凛初之“摧如”而来也。三则不摧不愁，而“众允”孚矣。此为内卦，得《坤》之柔而进也。四不当位，故有“鼫鼠”之戒。五为卦主，则“往有庆也”。上处《离》之极，《离》为戈兵，故曰“伐邑”，此为外卦，得《离》之丽而明也。《象》曰“君子以自昭明德”，“君子”者，即《离》卦所称“明两作，离”之“大人”也。

通观全卦，卦体从《大壮》来，上卦变《震》之下画而为《坤》，下卦变《乾》之中画而为《离》；《晋》，进也，壮则行之，是以“进而上行”也。《象》曰“明出地上”，“明”即谓《离》，“地”即谓《坤》，“出”即所谓“上行”也。日之光明在天，日之照临在地，日以明而上行，不明不特不见行，且不见为日也。六爻皆言《晋》，而《晋》各随其先后以为象。初为进步之始，人或不我孚也，宜宽裕以处之也。二进于初，二虽怀愁，已见其吉而受福也。三则又有进矣，罔孚者，忽而其孚，众心允服，悔何有焉？内三爻得《坤》之顺，故皆吉；四当外卦之始，出《震》入《离》，首鼠两端，有一前一却之象，虽贞亦厉。五为卦主，柔进上行，故“往吉，无不利”也。上处《晋》之极，“角”，即《大壮》羝羊之角也，进而不顺，必致吝也。外三爻当《离》之位，高而难进，故多厉。盖《离》之配卦十有六，象之最美者，莫如《晋》、《大有》。《大有》“明在天上”，其明最盛；《晋》“明出地上”，其明方新。明之方新，其进贵柔，六爻中四上两爻曰“厉”，四进非其道，故如技穷之鼠，上穷而又进，故有《晋》角之危，皆失柔进之道也。圣人显微阐幽，忧患作《 易》，故于《晋》明之世，犹必以“贞厉”“贞吝”为戒。初、二、三、五之吉，正所以劝其进也。自明其德，用以明天下之德，旨在斯乎？

《大象》曰：明出地上，《晋》，君子以自昭明德。

日西入为夕，东出为旦。方其始出，渐进渐高，愈高愈明，光无不照，幽隐遍烛，即《晋》之象。君子法此象，以自明其德。德，心之德也，与生俱来，灵明夙具，本无一毫私欲，得而蔽掩，犹日之初出于地，沧沧凉凉，明光华照，本无一些云翳。“自昭明德”，昭，即明也，所谓自昭明德，明德而犹待于明。此事不容假贷，唯在自知之而自明之耳。君子切而责之于自，致知格物，以启自昭之端，诚意正心，以致自昭之实，谓之“君子以自昭明德”也。

【占】　问时运：正当好运新来，犹朝日初出，渐升渐高，明光普照也。吉。

○　问战征：当大军初发，顺道而进，宜日战，不宜夜攻。

○　问营商：最利煤炭地火等生业，取其明也。吉。

○　问功名：有功名指日高升之象，吉。

○　问讼事：宜返而自讼。

○　问家宅：此宅朝东南，高敞明朗，得太阳吉曜照临，大吉。

○　问六甲：生女。

○　问失物：在明堂中寻之，得。

Judgment

Legge: In Advance of Consciousness we see a prince who secures the tranquility of the people presented on that account with numerous horses by the king, and three times in a day received at interviews.

Wilhelm/Baynes: Progress. The powerful prince is honored with horses in large numbers. In a single day he is granted audience three times.

Blofeld: Progress. The richly endowed prince receives royal favors in the form of numerous steeds and is granted audience three times in a single day. [This passage indicates great merit richly rewarded.]

Liu: The Marquis K'ang (rich, powerful, healthy) is bestowed with many horses by the king, who receives him three times in a single day.

Ritsema/Karcher: Prospering, the calm feudatory avails-of bestowing horses to multiply the multitudes. Day-time sun three-times reflected. [This hexagram describes your situation in terms of thriving in the full light of the sun. It emphasizes that contributing to this increase by helping things to flourish is the adequate way to handle it...]

Shaughnessy: The Lord of Kang is herewith awarded horses in luxuriant number, during daylight thrice connecting.

Cleary (1): Advancing, a securely established lord presents many horses, and grants audience three times a day.

Cleary (2): Advancing, a securely established lord is presented with, etc.

Wu: Advancement indicates that the prince who has secured peace and prosperity of the state is conferred with many fine horses. The king grants him an audience three times in one day.

The Image

Legge: The image of the earth and that of the bright sun coming forth above it form Advance of Consciousness. The superior man, in accordance with this, gives himself to make more brilliant his bright virtue.

Wilhelm/Baynes: The sun rises over the earth: the image of Progress. Thus the superior man himself brightens his bright virtue.

Blofeld: This hexagram symbolizes fire blazing from the earth. The Superior Man reflects in his person the glory of heaven's virtue.

Liu: The sun rising above the earth is the symbol of Progress. Thus the superior man brightens his character.

Ritsema/Karcher: Brightness issuing-forth above earth. Prospering. A chun tzu uses originating enlightening to brighten actualizing-tao. [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): Light emerges over the earth, advancing. Thus do superior people by themselves illumine the quality of enlightenment.

Cleary (2): Light emerges over the ground, advancing. Developed people illumine the quality of enlightenment by themselves.

Wu: Brightness rises above the earth; this is Advancement. Thus the jun zi keeps his bright virtue shining.

COMMENTARY

Confucius/Legge: In Advance of Consciousness we have the bright sun appearing above the earth; the symbol of Docile Submission cleaving to that of the Great Brightness; and the magnetic line advanced and moving above: all these things give us the idea of a prince who secures the tranquility of the people.

Legge: The subject of the Judgment is a feudal prince whose services to his country have made him acceptable to his king. The King's favor has been shown to him by gifts and personal attentions. The symbolism of the lines indicates the situations encountered by the prince. The written character for this hexagram means "to advance," a quality it shares with hexagrams number forty-six, Pushing Upward, and number fifty-three, Gradual Progress. In the present case the sun ascending from the earth to the meridian readily suggests the idea of advancing.

Hu Ping-wen (Yuan dynasty) says: "Of the strong things there is none so strong as Heaven, and hence the superior man patterns himself on its strength. Of bright things there is none so bright as the sun, and he patterns himself on its brightness."

Anthony: This hexagram concerns self-development which yields progress in our external life situation. If we are not making progress, we should review our attitude. Some widely accepted ideas may be decadent from the viewpoint of the Sage, hence obstruct progress. [Anthony’s “Sage” is conceptually identical to the

“Self. -- Ed.]

NOTES AND PARAPHRASES

Judgment: When the autonomous manifestations of our inner drives are channeled, their energy becomes the ego's own. (Psychologically interpreted: Ego and Self are in accord.) The Superior Man focuses his awareness on perfecting the Work. (Sometimes this can take the meaning of: "Wise up!") The trigram of Clarity in progression over that of Docility gives the formula for an Advance of Consciousness. The submission of the ego to the restrictions of the Work, and the consequent tranquil subjugation of one's restless drives, appetites and impulses, eventually results in a focused flow of energy from within. (After years of effort, this is sometimes felt physically as a radiating sensation emanating from the chest, or heart region.) To receive this figure without changing lines does not necessarily mean that one has reached this phase of the Work, but it suggests progress in that direction. The traditional name for this hexagram is, in fact: Progress. The king presenting horses to the prince in reward for pacifying the kingdom is analogous to the Self rewarding the ego for controlling the autonomous forces within the psyche. This is a quintessentially shamanic discipline: the "horses" symbolize tamed drives and emotions. Such circumstances indicate an Advance of Consciousness or progression toward the goal of "en-light-enment" or psychic integration, symbolized by the sun traversing the earth. That state of life dynamism in which consciousness realizes itself as a split and separated personality that yearns and strives toward union with its unknown and unknowable partner, the Self, Jung has called the individuation process. It is a conscious striving for becoming what one "is" or rather "is meant to be."

E.C. Whitmont -- The Symbolic Quest

The last sentence of the above quotation is exactly analogous to the Ritsema/Karcher translation of the Image of this hexagram, wherein the superior man (chun tzu) "uses originating enlightening to brighten actualizing-tao." "Actualizing-tao" is the "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." Psychologically interpreted then, this hexagram addresses various themes encountered during the progress of the individuation process, which is nothing if not an Advance of Consciousness. The key phrase in Legge's Judgment is "tranquility of the people." It is

relatively easy to sublimate one's drives, yet still feel resentful about it -- indeed, that is the form that the process normally takes at the beginning of the Work. Our inner forces are like children or animals who must learn to accept the restrictions of discipline. Once they have accepted it and have ceased to resent it (i.e. once they have become "tranquil"), they are ready to be useful to the Self's intentions.

For example: an untrained dog will instinctively chase and kill sheep if it gets the chance to do so; on the other hand, a properly trained dog will herd and control a flock of sheep even in its master's absence. Anyone who has observed a trained sheep dog in action knows what amazing feats they accomplish with great joy in the performance. They are "tranquil" in their role, and will even protect the sheep from untrained dogs that would kill them. When our instincts have learned how to tranquilly accept discipline they are ready to assist us in the higher levels of the Work. Until that time, the Work consists largely of "dog training." The analogy is apt, because just as an untrained dog is never as happy in its willfulness as a well-trained dog is in its purposefulness, so undisciplined permissiveness cannot compare with the joys of controlled power and focused intent.