37 · 风火家人

家人卦原文

家人。利女贞。

象曰：风自火出，家人。君子以言有物，而行有恒。

白话文解释

家人卦：卜问妇女之事吉利。

《象辞》说：本卦外卦为巽，巽为风；内卦为离，离为火，内火外风，风助火势，火助风威，相辅相成，是家人的卦象。君子观此卦象，从而省悟到言辞须有内容才不致于空洞，德行须持之以恒才能充沛。

《断易天机》解

家人卦巽上离下，为巽宫二世卦。家人卦为家庭和睦、和合之象，多主吉。

北宋易学家邵雍解

人心内向，家道兴隆；严正有恒，不能移心。

得此卦者，与人合作共事者会有利，且多有喜事之象，家庭和睦者，能同心协力，发展事业。

台湾国学大儒傅佩荣解

时运：旺运当头，言行小心。

财运：囤积货品，后有高价。

家宅：小心火灾；亲上加亲。

身体：痰多气喘，难以根治。

传统解卦

这个卦是异卦（下离上巽）相叠。离为火；巽为风。火使热气上升，成为风。一切事物皆应以内在为本，然后伸延到外。发生于内，形成于外。喻先治家而后治天下，家道正，天下安乐。

大象：风吹火之象，助火之威，喻家人同心协力，发展事业。

运势：平安大吉，与人合作则易成，更有喜庆之象，如添丁婚嫁等。

事业：成功与否取决于家庭的情况。严格治家，防止“后院”起火出现意外事故，这是事业成功的先决条件。夫妇和睦，共同合作，必可脱贫致富。事业应由内而外，循序渐进，持之以恒，而后必有所成。

经商：以治家方式用于商业活动。对待公司员工应严宽结合，以严为主。宜集中领导，主事一人，共同合作，日积月累。

求名：以勤苦努力和安贫乐道为主，更应有家庭的支持。家道兴盛的同时，个人的事业也就容易成功。

婚恋：和睦的家庭，是一切的基础，而妻子又是家道的根本。择妻应慎重，和乐兴家。

决策：因好的家庭和妻子的支持而顺利成功，务必保持这种优势，否则，由盛转衰在顷刻之间。尤其应预防家庭变故。持家重在谦和待人，勤俭积蓄以致富。亲人相互和睦、友好。

第三十七卦的哲学含义

家人卦卦象，风火家人卦的象征意义

家人卦是异卦相叠，下卦为离，上卦为巽。离为火，巽为风。火使热气上升，成为风。一切事物皆应以内在为本，然后延伸到外。发生于内，形成于外。

喻先治家而后治天下，家道正，天下安乐。

从另一个角度来看，家人卦是由巽和离组成的。离为火，火可以做饭；巽为风，无处不到。离下巽上，意味着人们用火做成饭，全家人吃了饭之后，像风一样到处去活动，各干其事，故本卦命名为家人。

家人卦在明夷卦之后，《序》卦中这样说道：“伤于外者必反于家，故受之以家人。”明夷卦谈的是从政做官或在外做事受到了伤害，现在应该返回家庭，

寻求安定。

《象》中这样解释本卦：风自火出，家人；君子以言有物而行有恒。这里指出：家人卦的卦象是离（火）下巽（风）上，为风从火出之表象，象征着外部的风来自于本身的火，就像家庭的影响和作用都产生于自己内部一样。君子应该特别注意自己的一言一行，说话要有根据和内容，行动要有准则和规矩，不能朝三暮四和半途而废。

家人卦所要表达的宗旨就是诚威治业，其属于下下卦。《象》中这样来断此卦：一朵鲜花镜中开，看着极好取不来，劝君休把镜花恋，卦若逢之主可怪。

37.风火家人(䷤)-高岛易断

卦体《巽》上《离》下，《巽》木为风，《离》日为火。木燃生火，故木火相生，日气成风，故风日相成，皆由一气之鼓铸，犹人生一家之生育也。又火取其明，风取其和，伦纪修明，门庭和睦，取其象焉，故曰“风火家人”。且《家人》自《明夷》来，《明夷》之卦，当周兴商亡之际，周兴肇自太姒，商亡由于妲己，国运兴亡，基于家政，此《家人》所以继《明夷》也。

家人：利女贞。

利贞两字，为《家人》一卦中关键。自古家道之成败，罔不由妇人始也，盖贤妇则称内助，淑女乃能宜家，贤而淑，则贞也，否则“牝鸡司晨，惟家之索”，是宜戒也。《易》之全经，《上经》首《乾》《坤》，《乾》为父，《坤》为母，是谓老夫妇，卦备四德，而不专在利贞；《下经》首《咸》《恒》，《咸》为妇道之始，《恒》为妇道之终。《咸》《彖》曰“利贞，娶女吉”，《恒》《彖》曰“利贞，无咎”，则知“从一而终”，“妇人贞吉”。《恒》五爻辞，显揭《家人》一卦之旨，盖贞则吉，不贞即不吉；《家人》卦德，专重夫贞，贞之吉象，专属于女，故《家人》《彖》首揭之曰：“利女贞。”

《彖传》曰：家人，女正位乎内，男正位乎外，男女正，天地之大义也。家人，有严君焉，父母之谓也。父父，子子，兄兄，弟弟，夫夫，妇妇，而家道正，正家而天下定矣。

卦象《巽》风《离》火，风顺也，火明也。《巽》女下缺而顺，《离》女中虚而明，明而又顺，贤女也。卦体皆为女象，家道首重妇德，故《彖传》曰“家人，女正位乎内，男正位乎外”，先女而后男，言《家人》以治内为先。男有室，女有家，人之大伦，即“天地之大义”，人伦正而大义定矣。君尊也，一国之中，以君为尊，一家之中，以父母为尊。父道虽止于慈，而《孝经》亦称严父，所谓教笞不废于家，严之谓也。母子之间，过多由于溺爱，圣人特以严训，使与父同。风之柔从得其正，火之炽烈取其严，程子所云“正伦理，笃恩义”，《家人》之道尽矣。《家人》之中，不外父子、兄弟、夫妇，一正而无乎不正，所谓正一身以正一家，正一家以正一国，正一国以正天下者，胥是道也。

以此卦拟人事，卦曰《家人》，《彖》辞爻辞，所言皆治家要道，人事尽在是焉。所谓“女正位乎内，男正位乎外”，大旨以家内之事，女主之。古来女子之贤，最为难得。女之性阴，阴则或流为险狠；女之质柔，柔则或溺于偏私。闺门之不谨，其祸有极于败亡而不可救者矣，《彖》辞所以首重利贞也。然女之不贞，其始皆由家教之不严，《彖传》曰“家人，有严君”，所以重其责于父母也。初爻其女尚幼，为先立其“闲”，二爻则稍长，当课以“中馈”；三爻则长成，故戒以失节。内三爻女犹在家，约束不嫌其严也。四曰“顺”，得其正也；五曰“假”，“交相爱”也；六曰“孚”，本在身也。外三爻女已成家，“威如”乃得“终吉”也。孟子所云“女子之嫁也，母命之”，曰“必敬必戒，无违夫子”，皆与爻辞相符合。盖严取诸《离》，《离》火酷烈，故家教以严为主；顺取诸《巽》，《巽》风柔和，故妇道以顺为正。《象传》曰“风自火出”，火固因风而炽，而其焰自能生风。君子法之以为言行，“言有物”而无伪，“行有恒”而无羞，或语或默，或动或静，皆为人事之大防。无风无火，天必不能行运；无言无行，人亦不能以成事。女正夫内，所谓“言不出于阃，行不履于阈”者是也；男正夫外，所谓“言满天下无口过，行满天下无怨恶”者是也。言行之臧否，人事成败系之，即家道之隆替，亦系之焉。故《家人》一卦，其义取男女，而《象传》则曰“言有物”，“行有恒”，其旨深矣。

以此卦拟国家，家修即为廷献，是家国本相通也；《家人》亦称“严君”，是君父本一致也。故读《关雎》一诗，知王化启于闺房，《彖传》所云“女正位乎内”者，斯之谓也。反是则汉之赵燕，唐之武曌，宫帏渎乱，国纪伤残，身亡国危，祸延宗社，自古来女祸类如斯焉。圣人忧患作《易》，故次《咸》《恒》而著《家人》。《家人》者，所以明齐家之道，正家以正天下者也。君子治家治国，终不外言行两端，言可信于一家者，即可信于天下，行可见于一家者，即可见于天下，朝廷之颁条教，布政令者，亦犹是焉。全卦六爻，下三爻为齐家之事，教家之始也，上三爻为家齐之事，教家之终也。始则立其防，终则要其成，极其道曰“反身”，《大学》所谓“自天子以至于庶人，一是皆以修身为本”，可知家国之本，即在此一身而已。

通观此卦，《说卦》曰，“万物齐乎巽，相见乎离”，“齐”者，即所以齐家，“见”者，即可推而见之于天下国家。《家人》卦体，《离》下《巽》上，取此义也。修齐之道，端赖明德，故象取《离》之明；江汉之化，始自宫闱，故象取风之顺，此卦所以名“风火家人”也。卦爻《巽》长女居上，四为《巽》主，以从五；《离》中女居下，二为《离》主，以从三。以阴居阴，各当其位；长上中下，各循其序；从三从五，各得其偶；外阳内阴，各司其职。君子则风火以为言行，修言行而垂家国。一家之中，夫制而妇从，内明而外顺，恩惠行，爱憎公，而后家可齐，而天下可定也。

《象》曰：风自火出，家人。君子以言有物而行有恒。

《巽》为风，《离》为火，《巽》位在巳，《离》位在午，巳午皆火，故有“风自火出”之象。按《康成别传》，见大风起，诣县曰：某日当有火灾，宜广设禁备。至时，果有火起。《左传》所谓“融风，火之始也”，即“为风自火出”之征。且风之发也，瞬息而遍及，火之起也，传燃而不尽，喻言教化之行，自内及外，其机甚捷，故曰“风自火出，家人”。考《洪范》五行，火以配言，《小畜》诸卦，风皆曰行，故君子取象于风火，以为言行。“物”，事也，“恒”，常也，火附物而生光，“言有物”而可则，风得《恒》而不易，“行有恒”而化成。言行君子之枢机，风火天地之嘘气，发迩见远，其道相同。夫闺门之内，以恩掩义，以情夺礼，所恃以慑伏《家人》者，惟赖此言行而已。教化自言行出，言行又必自诚心出，诚则足以化人，不诚则自适以阶厉，君子处家，故于言行尤兢兢焉。

【占】　问时运：风得火而愈狂，火得风而益炽，正是时运全盛之会，然入邪则邪，入善则善，言行之间，最宜加勉。

○　问营商：《尔雅》云：“风与火为庉”，“庉”，聚也，有屯聚货物之象。爻辞曰“有物”“有恒”，物，货物，恒，恒久，谓其物不容急售，过后可获高价。

○　问功名：风行远，火炎上，有高升远到之象；言行者，出身加民之具，功名可必。

○　问家宅：防有火灾。

○　问婚姻：《家人》一卦，象取夫妇，《离》火《巽》风皆女，或长女为姊，中女为娣之象，或为两姓对结之亲。吉。

○　问疾病：是风火上升，痰多气喘之症，一时不治。

○　问六甲：生女。

Judgment

Legge: For the regulation of The Family, what is most advantageous is that the wife be firm and correct.

Wilhelm/Baynes: The Family. The perseverance of the woman furthers.

Blofeld: The Family. Women's persistence brings reward.

Liu: The Family. A woman's perseverance benefits.

Ritsema/Karcher: Dwelling People. Harvesting: woman Trial. [This hexagram describes your situation in terms of living and working with others in a common space. It emphasizes that caring for your relation with those who share this space and for the space itself is the adequate way to handle it. To be in accord with the time, you are told to: dwell with people!]

Shaughnessy: Family members: Beneficial for the maiden to determine.

Cleary (1): For people in the home it is beneficial that the woman be chaste. [In the human body, the vitality, spirit, soul, psyche, and intent all belong to yin and all take orders from the human mentality … When you refine away the human mind, the mind of tao spontaneously becomes manifest.]

Wu: The Family indicates that it is advantageous for a woman to be persevering. [This is a hexagram with its emphasis on women. Both constituent trigrams are feminine … Hence those who endeavor to be firm and correct will have advantages.]

The Image

Legge: Wind rising out of fire -- the image of The Family. The superior man speaks the truth and is consistent in his behavior.

Wilhelm/Baynes: Wind comes forth from fire: The image of The Family. Thus the superior man has substance in his words and duration in his way of life.

Blofeld: This hexagram symbolizes wind rising from fire. The Superior Man's speech is full of substance and he behaves with constancy.

Liu: The wind coming out of the fire symbolizes The Family. The speech of the superior man should have substance, and his conduct be enduring.

Ritsema/Karcher: Wind originating-from fire issuing-forth. Dwelling People. A chun tzu uses words to possess beings and-also movement to possess perseverance.

Cleary (1): Wind emerges from fire, members of a family. Thus is there factuality in the speech of superior people, consistency in their deeds.

Cleary (2): … Developed people are factual in speech, consistent in action.

Wu: Wind comes forth from fire; this is The Family. Thus the jun zi speaks with facts and acts with perseverance.

COMMENTARY

Confucius/Legge: In Family the wife is in her correct place in the lower trigram, and the husband in his correct place in the upper. That spouses occupy their correct positions shows the correct relationship between heaven and earth.

The parents rule the family: let the father indeed be father, and the son son; let the elder brother be indeed elder brother, and the younger brother younger; let

the husband indeed be husband, and the wife wife -- then the family will be in its correct state. Bring the family to that state, and all under heaven will be established.

Legge: The written Chinese character for Family simply means "a household," or "the members of a family." The lesson of the hexagram is the regulation of the family, effected by the cooperation of the husband and wife in their several spheres, and only needing it to become universal to secure the good order of the kingdom. The important place accorded to the wife is seen in the short sentence

in the Judgment -- that she be firm and correct, and do her part well is essential for the family's proper regulation. The wife is represented by line two and the husband is her proper correlate in line five. The relationship between heaven and earth is analogous to the relationship between husband and wife. The second sentence of the Confucian commentary, more closely rendered, would be: "That in the family there is an authoritative ruler is a way of naming father and mother." This means that the assertion of authority in a family should be a correct balance of force and gentleness.

Anthony: The Family symbolizes correct relationships between people – the family unit, the spiritual family (the Sage and the student), and human groups generally. When these most basic relationships are correct, the world is made correct through the force of inner truth, through cultivation of the feminine component of our nature, and through persevering in a virtually menial position (from our ego’s viewpoint) so that our work can come to fruition. All this means to forgo striving and self-assertion, and to allow ourself to be led, while persevering in gentleness and devotion to our path.

NOTES AND PARAPHRASES

Judgment: For the correct regulation of the psyche, what is most important is that the ego must be firm and correct. The Superior Man lives his allegiance to the ideals of the Work.

Applying the Hermetic Axiom: "as above, so below," the relationships within a family are analogous to the relationships within a city-state, or a kingdom, and vice- versa: Society centuries before the time of Confucius had been organized on the basis of family. In the early days of the Chou dynasty fiefs had been allotted to the feudal lords in a system of planned colonization. These feudal lords, linked to one another and to the royal house by marriage ties, took their families, retainers, peasants, artisans and soldiers to form self-sufficient colonies based on an agricultural economy and governed from well-fortified walled cities. These large family groupings of the nobility were preserved only so long as the relationships of parents to children, brothers to brothers, and masters to servants were effectively controlled.

D.H. Smith -- Confucius If the ideal city is like a family, then the analogy also holds for an

individual -- here the comparison goes directly from city to psyche: Have we any greater evil for a city than what splits it and makes it many instead of one? Or a greater good than what binds it together and makes it one? ... Then is that city best governed which is most like a single human being?

Plato -- The Republic Psychologically interpreted, the hexagram of The Family symbolizes the psyche, and the Confucian commentary tells us that when its inner components all assume their proper roles and functions, then the Work will come into fruition. ("All under heaven will be established.") The identical idea has been stated in Gnostic thought:

Jesus said to them: "When you make eyes in the place of an eye, and a hand in the place of a hand, and a foot in the place of a foot, and an image in the place of an image, then shall you enter the Kingdom.

The Gnostic Gospel According to Thomas The husband is the analogue of heaven or the Self, and the wife is the analogue of earth or the ego. When the ego assumes its correct role as the magnetic servant of the Work, then inner transformations can take place. I have paraphrased the Judgment in terms of the necessity of the ego to follow the dictates of the Work, but one could alternately phrase it in terms of keeping emotional responses under control. For the wife to be "firm and correct" is to ensure that emotions, drives and appetites are not allowed to make decisions -they are servants, not masters. This is the essence of the Work, and arguably the most reiterated idea in the I Ching. The patient should be encouraged to use his mind, through observation and discrimination, to bring clearly into his awareness the irrational aspect of his drives and emotions, and also the possible drawbacks and harmfulness to himself and others of their uncontrolled manifestation … To act on the spur of an impulse, a drive or an intense emotion can very often produce undesirable effects which one afterwards regrets … Therefore, he should learn – by repeated experiment and effort – to “insert” between impulse and action a stage of reflection, of mental consideration of a situation, and of critical analysis of his impulse, trying to realize its origin, its source.

R. Assagioli – Psychosynthesis The thirty-seventh hexagram teaches us that the way to manage the emotions is no different than the proper management of a Family. No wise parent can teach a child self-discipline by adopting the child's point of view: permissiveness, either with our children or our own primitive drives and passions, is a sure formula for disintegration. The Work demands that the ego

hold the line on this issue -- indeed, it is the ego's only legitimate function. We are dominated by everything with which our [ego] becomes identified. We can dominate and control everything from which we disidentify ourselves.

R. Assagioli -- Psychosynthesis