57 · 巽为风

巽卦原文

巽。小亨。利有攸往，利见大人。

象曰：随风，巽。君子以申命行事。

白话文解释

巽卦：稍见亨通。利于出行，利于会见王公贵族。

《象辞》说：本卦为巽卦相迭而成，巽为风，因而长风相随，吹拂不断，是巽卦的卦象。君子观此卦象，取法于长吹不断的风，从而不断地申明教义，反复地颁行政令，灌输纲常大义。

《断易天机》解

巽卦巽上巽下，为巽宫本位卦。巽为顺，谦逊、顺从之意，对君子有利，利见大人。

北宋易学家邵雍解

顺伏容人，谦虚行事；得贵多助，利在远处。

得此卦者，运势起伏不定，宜随机应变，谦虚行事，则可得意外之收获。

台湾国学大儒傅佩荣解

时运：运势顺利，诸事皆宜。

财运：随机应变，获利可期。

家宅：可以安居；夫唱妇随。

身体：可能中风，须人扶行。

传统解卦

这个卦是同卦（下巽上巽）相叠，巽为风，两风相重，长风不绝，无孔不入，巽亦为顺、谦逊的态度和行为，可无往不利。

大象：此卦为两重巽风重叠，巽为入，风之所到无孔不入，尤如政令颁布，深入民心。

运势：波折重重，运势起落浮沉不定，要随机应变，心平气和，择善固执。

事业：正在发展中，应本着勇往直前的精神，战胜一切困难和险阻，奋发向上。万事起头难，开始会受挫折，但在有才德和有力量的人物帮助下，会有理想的结果。

经商：市场竞争激烈，风险大。商业活动务必小心谨慎，遵守商业道德，以谦逊的态度对待同行和顾客，及至竞争对手，必定可以取得利益。

求名：以谦逊的态度对待一切，但又不可自卑、软弱、做作，更不可虚伪，这样就可以进步很快。

婚恋：不可抱轻率的态度，而应慎重，相互尊重。

决策：头脑聪明、灵活，性格开朗，以谦虚的态度处世，会受到各个方面的欢迎，也会得到上级的重视。谦虚不可过度，应以刚健中正为前提，决不可表现为懦弱和虚伪。否则，不利于自身的成长。

第五十七卦的哲学含义

巽为风，八卦中巽的符号为“”。八卦中巽卦的符号的产生，是古人在生产实践中，看到大雨即将来临之前，往往有大风刮来。就在这山雨欲来风满楼的时刻，天空中有着一层又一层厚厚实实的乌云在翻滚，云下又有着一股接一股的风在吹动。于是用“二”代表那一层又一层的乌云，而以“--”代表云层之下一股又一股的风。合在一起，形成了“”这样的符号，以象征风。

巽卦初爻为阴爻，二阳爻在上。巽由乾卦初爻变阴而来，乾为金玉，故作生意能获三倍巨利。巽为震的旁通卦，震阳决躁，故为躁卦。由巽卦卦象、爻象、爻位还可悟出如下象意：外刚内柔、整齐、传达、生意、营利、无孔不入、钻空子、新鲜、言语、捷报、举荐、奔波、薄情、忧疑、烦躁、权谋、不果断等。

57　高岛易断-巽为风(䷸)

《序卦传》曰：“旅而无所容，故受之以巽。巽者，入也。”为卦二阳在上，一阴伏下，阳实阴虚，虚则能入。风无形无色，本虚象也；风之所行，无隙不入，是物之虚而善入者，莫如风。《巽》下画二偶为虚，故象风。以卑顺为体，以善入为用，此卦之所以名《巽》也。

巽：小亨。利有攸往，利见大人。

▲　篆书巽

《巽》本《乾》体，《乾》德元亨，亦称大亨，初动成《巽》，纯刚化柔，故为“小亨”。卦《彖》言“利有攸往”者，《大过》、《恒》、《益》，皆取《巽》也，过刚之人，所往必穷，《巽》以《坤》初一阴入《乾》，以柔济刚，黾勉前往，《巽》为利，故“利有攸往”。“大人”，指二五，《巽》二五皆《乾》体，《乾》二五皆“利见大人”，《巽》之《彖》辞，从《乾》来，《乾》为利，上互《离》，《离》为见，故《巽》《彖》亦曰“利见大人”。

《 彖传》曰：重巽以申命。刚巽手中正而志行，柔皆顺乎刚，是以小亨，利有攸往，利见大人。

卦象上下皆《巽》，谓之“重巽”，《巽》为命，申亦重也。“申命”者，一再告诫也。卦以初四为柔，得《坤》气为卦之主，四刚在上，为卦之用，故《传》特著之曰“刚》”。用刚之过，患在不得其中正，而用刚莫善于《巽》，故《传》又曰“刚巽夫中正”。夫是以柔之行，皆刚之行，刚之行，亦柔之行，斯令出风行，捷如影响，而无不如志也。初四之阴柔，适协夫二五之阳刚，故又曰“柔皆顺乎刚”。阳为大，阴为小，故曰“小亨”。自下往上，谓之往，阳刚在上，故利于往。“大人”者，秉阳刚之德者也，故利于见，是即所谓“顺乎刚”也。“顺乎刚”者，必善用柔，此《巽》之所以为《巽》也。

以此卦拟人事，《正义》曰：若施之于人事，无所不容，能自卑《巽》者，亦人事之善，莫善于用巽也。卦体上下皆《巽》，显见《巽》而又《巽》，凡有作为，只能附刚而立，不克自树，所成不大，故曰“小亨”。夫人不能无所往也，亦不能无所见也，往必求其利，见必以大人，固人之所愿也。然卦体一阴为主，二阳俯从，全在用巽，象为“重巽”，是其人秉性柔顺，一言一语，必为之审慎周详，从容晓谕，所谓巽与之言是也。然巽言而人不绎者，弊在偏于巽耳，故巽必兼以刚而巽乃善，谓之刚巽，是法与巽并用，婉而得中，顺以为正，斯令出惟行，谓之“刚巽乎中正而志行”也。究之其志得行，其道未宏，何也？以其“柔皆顺乎刚，是以小亨”。巽为进退，进即往也，风无往而不入，故往有攸利。《说卦传》曰，“齐乎巽，相见乎离，《离》象为大人，故《巽》曰“利见大人”。盖人以身涉世，行则有往，用则求见，道宜刚柔相济，义以中正为衡，《大象》曰，“君子以申命行事”，道亦不外乎是矣。

以此卦拟国家，《巽》之为象，行于天上为风，行于国中为命。风者，彼苍之号令，其入也又无所不至。故上卦为政府，上顺天命以发命令，而无拂民心，下卦为人民，顺承朝廷之条教，而无敢背违。上以《巽》道化下，下以《巽》道事上，上下皆《巽》，所谓“君子之德风，小人之德草”，草上之风必偃者，为国家安泰之象也。然天下之事，济以阳刚则道宏，处以阴柔则量隘，此卦以阳为主，才力弱，而展布者微，谋为疏，而设施者浅，不中不正，虽亨亦小矣。《 系辞传》曰，“巽，德之制也”，又曰“巽以行权”，所谓德者，必柔克刚克之相兼也，所谓权者，必可立可权之并行也。昔者于变之朝，谟陈九德，宽栗刚塞，相辅而行，发号施令，罔不用中于民，而四方于以风动者，有由来矣，此即所谓“刚巽乎中正而志行”也。《大象》曰，“随风巽”，《说卦传》曰，“挠万物者莫疾乎风”，诰四方者莫不有命，风流令行，政教如此其远布矣。往者以顺而往，见者以顺而见，六爻以其柔顺乎刚，是以多吉，上爻失其所以为巽，则凶矣。

通观此卦，卦体一阴伏二阳之下，阳上阴下，情本相得，而阴又能下，其入阳也，阳遂俯听其令，是以阴为主而阳为从也；故《巽》之阴，能权能制，非优柔而寡断也。卦画一偶象虚，凡物虚则能入，风亦虚也，故取其象于风。风行而万物鼓舞，令出而万民率从，风有声无形，命亦有声无形，故取其象。善令民者，卑虚以察闾里之情，然后从容晓谕；命之既申，然后划一遵守，以考厥成。所谓“刚巽乎中正而志行”，四之所以“有获”，五之所以“无不利”也。惟其柔顺乎刚，故六爻多吉。初之“进退”，二之“纷若”，其谋审也，故其命顺，若谋不审，是非不明，可否不衷，徒以甘言为欢娱，其谁顺之！不巽之咎，起于自用，故下卦谋顺出命，上卦行命为事。初“志疑”而不断；二详审折衷；三不中正，不能谋，又不能断；四以断有功，五制命中正而志行；上《巽》懦无能，甚于九三，其究为躁，故凶。《巽》者，选也，与算通，算故能权，权者，谋也，巽“称而隐”，非惟诺谄奉之谓也，“以天下之至柔，驰骋天下之至刚”。爻辞曰“武人”，曰“田获”，曰“资斧”，其象为高，为长，故巽非徒柔也。阴阳刚柔，相济为用，若以阳乘阳，则阳无所施，以刚用刚，则刚无所入。阴虚以承阳，柔顺以用刚，故用刚莫如巽，此《彖》所以谓之“小亨”也。然则五之《彖》曰“先庚”“后庚”者，何也？《巽》与《兑》相往来，《巽》位东南，天干甲木，《兑》位正西，天干庚金。木柔而能刚，故从直；金刚而能柔，故从《革》；木之性上遂，归根于土，故顺下；金之性下沉，利于致用，故悦上。顺故从绳而理解，悦故从《革》而响利。《巽》之时为春，《兑》之时为秋，万物齐于《巽》，悦于《兑》，一出一入，一始一终，而天地西南之用毕。二卦相资，金反为木，则为“后甲”，故随之《兑》，反为《蛊》之《巽》，《兑》为“先甲”，自秋还春，有事之象也。木反为金，则为“后庚”，故《巽》上反为《兑》下，则《巽》为“先庚”，自春往秋，悦利之象。《巽》入而隐伏，则不悦，故反《兑》；《兑》出而毁折，则不顺，故反《巽》。然《兑》未有不顺而能悦者，金未有不资本而能利者，故《巽》以阳顺阴而来下，《兑》以阳悦阴而往上，往来屈伸，自然之法象也。此《巽》之不为《蛊》者，惟以九五之一爻而已。圣人戒人君，制命于未乱，因以《蛊》之《彖》辞，为《巽》之爻辞。在《蛊》振饬更新，治乱相循，故“先甲”“后甲”“终则有始”；在《巽》勿劳更始，惟“申命行事”，故“先庚”“后庚”，无初而自有终也。盖甲有初，庚无可为初，庚后三日，以癸终而已；苟颠覆自用以为命，与委靡阿顺以为《巽》者，皆非申命之治，而《蛊》且至也。是爻所以戒九五也。

《大象》曰：随风，巽。君子以申命行事。

“随”者，相继之义，“申命行事”者，申告君命而奉行之也。《巽》为从，从者，随也；又《巽》为风，以风随风，无乎不入，故曰“随风”。“随风”者，犹言从风，即“重巽”之谓也。风行相随，所向皆靡，号令所施，顺合民心，民无不从，所谓“君子之德风”也。又上卦之《巽》，为大君施命之象。下卦之《巽》，为臣民奉命之象，夫君命臣行，君臣之大义也，故曰“君子以申命行事”。

【占】　问时运：运途顺遂，百事盛宜。

○　问营商：商业最宜随机应变，听命而行，斯可获利。

○　问功名：“风从虎”，有虎变之象焉。

○　问战征：军令之行，捷如风火，令出惟行，无可迟疑。

○　问婚姻：凭父母之命，媒妁之言，礼之正也。夫唱妇随，百年偕老，吉。

○　问疾病：是风痹之症，须人扶持而行。

○　问讼事：须重申禀诉。

○　问失物：为风飘失，须重番寻觅，或可复得。

○　问六甲：生女。

Judgment

Legge: Penetration indicates modest success. See the great man and move in the direction that implies.

Wilhelm/Baynes: The Gentle. Success through what is small. It furthers one to have somewhere to go. It furthers one to see the great man.

Blofeld: Willing Submission -- success in small matters. It is advantageous to have in view a goal (or destination) and to visit a great man. [This is a reasonably auspicious hexagram; it augurs a certain amount of success for those who submit to circumstances - unless a moving line indicating the contrary is received. This is not a time for resistance but for submission.]

Liu: Penetration. Small success. It is beneficial to go somewhere. It is beneficial to see a great man.

Ritsema/Karcher: Ground, the small: Growing. Harvesting: possessing directed going.

Harvesting: visualizing Great People. [This hexagram describes your situation in terms of providing an underlying support. It emphasizes that subtly penetrating and nourishing things from below, the action of Ground, is the adequate way to handle it. To be in accord with the time, you are told to enter the situation from below!]

Shaughnessy: Calculations: Little receipt; beneficial to have someplace to go; beneficial to see the great man.

Cleary (1): Wind is small but developmental. It is beneficial to have somewhere to go. It is beneficial to see a great man.

Cleary (2): The small comes through successfully. It is beneficial to have a place to go. It is beneficial to see great people.

Wu: Complaisance indicates that the small are pervasive. It is advantageous to have undertakings. It is also advantageous to see the great man.

The Image

Legge: Two wind trigrams following each other form Penetration. The superior man proclaims his commands and undertakes his work.

Wilhelm/Baynes: Winds following one upon the other: the image of the gently penetrating. Thus the superior man spreads his commands abroad and carries out his undertakings.

Blofeld: This hexagram symbolizes a favorable wind. The Superior Man performs his allotted tasks in consonance with heaven's (or the sovereign's) will. [The component

trigrams combine the concepts of wind and blandness -- hence a favorable wind.]

Liu: Wind following wind symbolizes Penetration. The superior man proclaims his directives and executes his affairs.

Ritsema/Karcher: Following winds. Ground. A chun tzu uses distributing fate to move affairs.

Cleary (1): Wind following wind. Thus do superior people articulate directions and carry out tasks.

Wu: One breeze follows the other; this is Complaisance. Thus the jun zi gives further injunctions in order to administer public affairs.

COMMENTARY

Confucius/Legge: Repeated wind trigrams show the repetition of governmental orders. The dynamic fifth line has penetrated to his correct central place and carries his will into action. The magnetic first and fourth lines obey the dynamic lines above them. Hence it is said that there will be success in small matters.

Legge: Penetration symbolizes both wind and wood, and has the attributes of Docility, Flexibility and Penetration. We are to think of it as wind with its penetrating power which finds its way into every nook and cranny.

Confucius said: "The relation between superiors and inferiors is like that between the wind and the grass. The grass must bend when the wind blows upon it." In accordance with this, the hexagram must be understood as the influence and orders of the government designed to remedy what is wrong in the people. The upper trigram denotes the orders issuing from the ruler, and the lower the obedience rendered to them by the people.

Ch'eng-tzu says: "Superiors, in harmony with the duty of inferiors, issue their commands; inferiors, in harmony with the wishes of their superiors, follow them. Above and below there are that harmony and deference; and this is the significance of the redoubled Wind trigram. When governmental commands and business are in

accordance with what is right, they agree with the tendencies of the minds of the people who follow them."

Anthony: Getting this hexagram often refers to the presence of inferior elements that obstruct our having a good influence ... Because this hexagram is concerned with selfcorrection, we often get it together with Work on What has been Spoiled. [Hex. 18:

Repair.]

NOTES AND PARAPHRASES

Judgment: Get to the heart of the matter and act on the information obtained. The Superior Man acts on his understanding by implementing it in the world. The hexagram of Penetration, made up of two trigrams symbolizing Wind (which is air in motion), suggests the activity of thought (the realm of air) trying to comprehend or "penetrate" something. Thus, each line of the figure may be seen as some aspect of an act of mental endeavor. Therefore the student must exert his own mind to the utmost. If he does so, he will know his own nature. And if he knows his own nature, examines his own self and makes it sincere, he becomes a sage. Therefore the "Great Norm" says, "The virtue of thinking is penetration and profundity ... Penetration and profundity lead to sageness.” -- Ch'eng I The first line depicts vacillation and indecisiveness; the second shows one trying to "get to the bottom" of a matter. Line three is an image of futile hypothesizing; four and five show two aspects of successful comprehension, and the sixth line symbolizes an inability to understand.

Man's intellect -- the greatest but most dangerous gift he has received from God -builds a bridge across the seemingly unconquerable chasm between that which is personal and mortal and that which is impersonal and eternal. Through man's intellect he succumbed to the temptation to fall out of divine unity with his consciousness. But by the same token, his intellect gives him the possibility of bringing back his consciousness into full union with divinity. By means of his intellect, man is able to understand truth, and when he has understood, he will seek and keep on seeking and trying until he some day succeeds in finding the only path to the realization of his self.

Elisabeth Haich -- Initiation The hexagram can also symbolize humble submission and devoted service, thus suggesting the role of the ego in the Work. To truly comprehend the nature of the Work is to serve it with devotion. There are some interesting associations between the act of penetration and that of submission – when dynamic and magnetic are in full harmony they lose their individual identities and become one force which is both and neither.

“巽下断”，巽卦代表一阴爻潜入二阳爻之下，表示一阴深入二阳刚之下，有一种深入地向下、向内发展的趋势。故巽卦正象为风。因为风是无孔不入的(“针大的眼，斗大的风”)。表不一种飘动而有渗透性的事物。巽卦卦德由于风无孔而不入有渗透性，故为伏入。表示不管有再小的间隙，它都能在其中间存在，在其中远行，并能载运各种能量。故“巽、人也。”“阴阳之气，以雷动．以风行。”

巽为进退：风无定向，故有进退之象。

巽为出入：由进退而来。

巽为依从：风顺势而为。（震卦强调主观能动性，巽卦注重客观环境）

巽为优柔：风行飘忽，时急缓、时强弱，不果断。

巽为轻快：风气轻快。

巽为迷茫：出入无常，无一定规律性。

巽为疑惑：疑惑。迷而不果断。

巽为（取）齐：春夏交节，万物齐长。

巽为命令：风行天下，万民顺行。

巽为言教：教育、教授、教学、流传、闻风之象。

巽为气味：“臭，气也。”气味随风飘散。

巽为巧妙：顺势而行，故巧。

巽为伪装：欺骗、伪装之象。

巽为商（业）：商业之商。即交换之象。

巽为利润：“为利市三倍”。经商交易，其欲为利。繁华地区之利。

巽为悠长：风行百里不停。

巽为直（线）：风喜直行。

巽为精细：任何细小之隙，风都能人。

巽为抚摸：吹拂长养。

巽为疾迅：大风急速。

巽为覆盖：风行广阔，阴藏阳下。

其它象意：基础不稳、清洁干净、附和、整齐、传达、散布、营业、繁昌、交涉、新鲜、言信、捷报、荐举、号令、号召、奔波、悭吝、忙碌、扫荡、空虚、烦躁、轻浮、忧疑、幻觉、多欲、胆魄、直爽、薄情、权谋、数术。

巽为哭号，为商旅，为歌舞，为谷，为长木，为娇媚，为姜，为少姜，为少齐，为陨落，为腐败（烂），为敝漏，为缝隙，为盗贼，为寇戎，为枯病，为怀疑。

从人物类象而言：因为巽卦代表能量传递，故有灵气之意，所以可代表一些僧尼、仙道之人，也可代表有灵感的人及练气功的人。巽为长女，可代表在一定范围内最大岁数的妇女。巽有流动性，可表示流动不定的职业人物。也能表示仔细认真的、精巧的职业人物等。长女、处女、僧尼、仙道之人、气功师、练功者、商人、教师、技术人员、教育着、营业员、建材、木材经济人、教官、指挥官、手艺人、能工巧匠、传令兵、会谈人员、科技工作者、忧柔寡断的人、额头宽的人、下肢无力的人、头发细长而直的人、造谣者、下肢无力之人、交际人员、性格外刚强内柔弱之人、写作者、宗教家、秀才、设计人员。

从身体类象而言：头发（稀少细直的）、神经、气管、胆、筋、呼吸器官、肠道、食道、肱、股、左肩、左手肩、淋巴系统、血管、练功者之元气。

从动物类象而言：鸡鸭鹅、鹳雀（食鱼水鸟）、鹞鹰、蝴蝶、蜻蜒、地虫（蛇蚯、蚓等）等山林禽虫、鱼类（带鱼、鳗鱼、鲫鱼、鳝鱼等细长鱼类）、蛇虫（细长的）、蛀虫，虎、猫、斑马等有条纹之兽及野猪之类勇猛带风声之兽。

从器物类象而言：木材（柴火、木头或木制品）、丝织或纤维品（裙子、衣衫）、破布（旧絮）、邮件（信件或者电邮）、合同（手续、协议或证书）、麻绳、条材、扇子（纸扇或者布扇）、风扇、床铺（整洁的）、鼓风机、干燥机、刀斧之类、飞机、气球、飞船、气垫船、帆船、赛艇、床、救生圈、蚊香、木香、草丛、兰花、杨柳、香料、海带、草药、白茅、羽毛、竹叶、枝叶、花（叶）苞、枸杞、香椿、臭椿、野葡萄、腰带、笔、旗杆、下面有口之器物、长条桌柜、薄的器物、标枪。飘动的、轻的、浮的、游动的、基础差、长形、条形、薄形、细长的、轻易的、不确定的、烟状、气态的、向下向里发展的、上实下虚、外实为主内虚的、精巧精密的、细致的、浸润的、传输的、神奇的、外刚内柔的、顺风的、耳闻鼻嗅的。

从场所类象而言：草原、竹林、道路（笔直或狭窄的）、过道、索道、长廊、寺观、墉垣（高墙）、各种线路（电话线或者网线等）、邮局、指挥部、商店、码头、机场、发射场、通风、通气、出入等各种通道、各种管道（下水道、煤气管道、自来水管道、暖气管道等）、芦苇、工艺工厂、设计院、升降机、传送带。

从天象类象而言：刮风、云、高空、飓风、台风、旋风（包括龙卷风）。

从时间类象而言：立夏、春夏交节之季（阴历五月前后）；上午七至十一时，共四小时；每月十七日（阴历）。

从方位类象而言：东南（后天八卦），西南（先天八卦）。

从数字类象而言：五、三、八、四。

从干支类象而言：十干为乙，十二支为辰、巳，五行为木（草木），纳甲为辛。

从味道类象而言：酸。

从色彩类象而言：蓝

从疾病类象而言：伤风感冒、中风、受风、神经症状（洁癖）、胆疾患、传杂病、坐骨神经痛、神经痛、淋巴疾病、抽筋、强直强硬症、病情不稳定、喘息、哮喘、左肩痛、神经炎、胯股病、胫骨病、胀气、宿酒、忧郁症、血管病。