48 · 水风井

井卦原文

井。改邑不改井，无丧无得。往来井井。汔至，亦未繘井，羸其瓶，凶。

象曰：木上有水，井。君子以劳民劝相。

白话文解释

井卦：改建邑落而不改建水井，等于什么也没有干。人们往来井边汲水，水井干涸淤塞，不去加以淘洗，反而将吊水罐打破，这是凶险之象。

《象辞》说：本卦下卦为巽，巽为木；上卦为坎，坎为水。水下浸而树木生长，这是井卦的卦象。君子观此卦象，取法于井水养人，从而鼓励人民勤劳而互相劝勉。

《断易天机》解

井卦坎上巽下，为震宫五世卦。井不可移动，象征静止，此卦也是提示占卦者要安身守道，不可贪求。

北宋易学家邵雍解

静水通源，气运平静；不变所守，维持现状。

得此卦者，宜修身养性，顺其自然，泰然处之，静有利，动则凶。

台湾国学大儒傅佩荣解

时运：木水相生，功名有望。

财运：利大于本，自然可喜。

家宅：修屋防水；阴阳得正。

身体：肾水过胀，立即调治。

传统解卦

这个卦是异卦（下巽上坎）相叠。坎为水；巽为木。树木得水而蓬勃生长。人靠水井生活，水井由人挖掘而成。相互为养，井以水养人，经久不竭，人应取此德而勤劳自勉。

大象：水被植物吸收，滋养树身又象征汲器入井取水，有节约重覆之意。

运势：井为静物，不能移动，故凡事不能进取主动，又缺乏冲劲，不如处之泰然更有利。

事业：处于平稳状态。既不宜贸然前进，也不必后退，而应以积极的态度努力进修，提高自己，充实个人实力，待机而起，将大有成就。最怕的是停顿不前，否则将会因不合时宜而被淘汰。

经商：市场情况良好，可继续按照原来的方针。同时，继续本着勤劳、奋进的精神，诚心诚意地开拓市场，特别注意与人的合作，相互协助，在实践活动中丰富和积累经验。

求名：本着正当的目的，为社会做贡献，因此而努力学习。应特别注意向贤德的人求教，以便被发现而受到推荐。

婚恋：不必过急，会有般配的伴侣。

决策：聪明、机敏、乐于助人。同时，也会有机会充分施展个人的才能。只要能学习“水井”的精神，真诚奉献，不断丰富自己的才能，一定会受到社会的重视。

第四十八卦的哲学含义

井卦卦象，水风井卦的象征意义

井卦，这个卦是异卦相叠，下卦为巽，上卦为坎。坎为水在上，巽为木在下。木桶从下向上破水而出，如同从井中汲水一般，故为“井”。

井中有水，树木得水而蓬勃生长。人靠水井生活，水井由人挖掘而成。相互为养，井以水养人，经久不竭，人应取此德而勤劳自勉。

井卦位于困卦之后，《序卦》这样解释道：“困乎上者必反正，故受之以井。”在升卦与困卦之后，一定会回到下边，所以接下来谈的就是井卦。

《象》中这样解释本爻：木上有水，井；君子以劳民劝相。这里指出：井卦的卦象是巽（木）下坎（水）上，即是说水分沿着树身向上运行，直达树冠，为井水源源不断地被汲引到地面之表象，因此象征无穷；井水无穷无尽，孜孜不倦地养育着人们，君子应当效法这种美德，不辞劳苦地为大众谋福利，倡导助人为乐的社会风尚。

井卦象征无穷，属于上上卦。《象》曰：枯井破费已多年，一朝流泉出来鲜，资生济渴人称羡，时来运转喜自然。

48　水风井(䷯)-高岛易断

卦体《坎》上《巽》下，《巽》为风，亦为木，风善入，木善出，《巽》在《坎》下，是入水又能出水，有桔槔之象焉。《坎》为水，亦为穴，穴地出水，是为《井》也。卦自《困》来，《困》则泽涸，故“无水”，反之则有水。《坎》又为平，水之平莫如井，此卦之所以名《井》也。

井：改邑不改井，无丧无得，往来井井。汔至，亦未繘井，赢其瓶，凶。

▲　金文井

“井”，通也，物所通用也。古者建设都邑，必凿井以养民，即或邑有改迁，而井之制不改。人得井以为养，而井不因之见损，故“无丧”；井所以养人，而井不以此见功，故“无得”。但见往者往，来者来，人之就养于井者，亦未尝归功于井也。“繘”，所以引而下，“瓶”，所以盛而上，至若繘未下，而瓶已羸，则井为虚设，而繘亦为虚悬矣，故曰“凶”。

《彖传》曰：巽乎水而上水，井养而不穷也。改邑不改井，乃以刚中也。汔至，亦未繘井，未有功也。赢其瓶，是以凶也。

《巽》木入水，象取桔槔。按《庄子》，凿木为机，后重前轻，挚水若抽，其名曰槔，即井上转水辘轳，故曰“巽乎水而上水”。《巽》为绳，故象繘，《坎》为虚，故象瓶，以繘系瓶，所以引水而上也。井有水，取之而不竭，故曰“井养而不穷也”。三阴三阳，卦体本自《乾》《坤》来，《坤》为邑，《坤》五化《坎》则成《井》，成《井》则《坤》之邑改，而《坎》之《井》不变，故谓之“改邑不改井”。《传》曰“刚中”，即由《坎》之《彖传》来，刚中指《坎》五“不盈，祗即平”，《井》之为《井》，在是矣。然井不能自为养也，必有以汲之，而养之功乃见，繘牵之以下水，瓶盛之以上水，繘与瓶，汲水之大用也。至而未繘，井成虚设，功复何有矣；瓶若更羸，繘亦无用，凶已可知矣。“汔”，几也，“繘”，绠也，“羸”，钩羸也。《 系辞》曰“井，德之地也”，取其养也。盖井养不穷，喻王者政在养民。汲井期于得水，为政期于得民，不可半途辄止，废弃全功，孟子所谓掘井而不及泉，犹为弃井，亦即此旨。

以此卦拟人事，《井》，节也，井节水以备养，犹人节财以备用也。国有治乱，邑因之改，而井则仍在焉；人汲之无所得，不汲亦无所丧，在《井》固无关得丧也。人之处财亦然，吾闻有以人弃财者，未闻以财弃人也。攘而往者，为财往，熙而来者，为财来，财在地，任人取之而不竭，犹水在井，任人汲之而不穷焉。然汲水非可徒手往也，卦体坎水《巽》木，坎水为《井》，《巽》木为桔槔，《巽》亦为绳，互体《离》为瓶，《兑》为口，是井口也，言桔槔以绳引瓶，下入井口，汲水而上。《彖传》所云“《巽》乎水而上水”，《井》之象也；随所在而不改，井之德也。至若井币未繘，无以上水，井无功也；瓶而既羸，势将坠井，汲者凶矣。《彖》为《井》言，而不仅为井言也，凡天下事之节其源而通其流者，皆可作《井》观焉。卦以《坤》五化《坎》，以《乾》初化《巽》，《乾》为用，利用者为财，厚生者为养，皆人事之切要也。有其养而不知所养，井几成为虚器，有其财而不知所用，财终归于虚靡矣。是非财之咎也，在人之不善取耳，君子所以“劳民劝相”，为天下通其源流焉。

以此卦拟国家，井之为言养也。因民之所养而养之，而井不自知其为养也；王者以德养民，因民之所利而利之，而王者亦未尝言利也。《巽》，入也，《坎》，信也，《井》，静也。入故通，而资之不竭；信故深，而改之不迁；静故安，而应之不劳，是刚中之德也。君子法井之德，以渊深者修诸己，以汲养者惠诸民，推己及民，利斯普矣。然君子具此德，而遇不遇听诸天，井能养，而汲不汲在于人，其中或得或丧，或吉或凶，人自招之，君子之德，必不以此而改也。汲水之器有繘瓶，繘而下，瓶而上，其机甚捷，弃而不用，则器废，而井亦废矣。为政之具在德礼，道以德，齐以礼，其化甚神，然弛而不张，则具坏，而政亦坏矣。故作《 易》者戒之以无功，惕之以有凶，亦深为功荒垂成者惜也。

通观此卦，《井》反《困》，《序卦传》曰：“困乎上者必返下，故受之以井”。《杂卦传》曰：“井通而困相遇也。”易位为《涣》，《涣》《传》曰“乘木有功”，《井》之取桔槔而不取舟，其用《巽》木一也。旁通为《噬嗑》，《噬嗑》，养也，有井养之义。下卦为《革》，《革》者，改也，有“改邑不改井”之象。要之，《井》为井，汲之而不穷也，其用取诸养，得地而不改也；其德在夫刚中，或汲或不汲，于井固无得丧也。此汲而彼亦汲，一任人之往来也，苟舍其繘，羸其瓶，以为井不可食也，是自弃其井矣，《井》固无咎，而汲者凶焉。卦体全象主《坎》，是为井中之象，阴虚为出汲之口。初阴在下，故为“井泥”；二承阳无《坎》，故为“敝漏”；三得位应上，故为“受福”；四修德补过，故为“井甃”；五阳刚中正，故为泉美，六进养功成，故为“井收”。以卦时论之，《巽》初当春夏之交，水潦混浊，故《井》有泥；二当《离》夏，而水多鱼。三四两爻为秋，秋水澄清；三为《坤》，泉泄地上；四为《兑》，故其毁折。五六冬也，故《井》寒冽；上爻终《坎》，为水养之终也。大抵下卦坎水流行东南，失时不遇，故不吉；上卦水归西北，得其方位，故多吉。

《大象》曰：木上有水，井。君子以劳民劝相。

《坎》为水，在上，《巽》为木，在下，其象为“木上有水”，即《彖传》所谓“巽乎水而上水”之象也。君子玩其象，而修其德，以之“劳民劝相”。“劳”，用民力也，“劝”，劝道也，“相”，辅相也。《坎》为劳卦，互卦《兑》，《兑》为悦，悦以劳民；《兑》又为口，《巽》为同，为交，有同心协助之象，故曰“相”。天下之民无穷，一人之养难周，君子于是劳来之，劝相之，使比间族党相亲，贫穷患难相恤，开导诱掖，以尽其相生相养之道，如是则所以养民者，周恤完全，而无一人之漏养者，所谓“井养而不穷”也。

【占】　问时运：目下交木水相生之运，正可相助成事。

○　问战征：有水灭木之象，水军有厄，宜劳力相助，可以出险。

○　问功名：“木上有水”，有得春雨发生之象，功名可望。

○　问营商：有利过于本之象，吉。

○　问家宅：此屋栋柱，恐有水湿溃烂之患，宜急修葺。

○　一问婚姻：《坎》男《巽》女；男上于女，阴阳之正也，吉。

○　问疾病：肾水暴溢，宜急调治。

○　问六甲：生男。

Judgment

Legge: Although a town site may be altered, The Well remains the same. Its water level neither disappears nor receives any great increase, and the people can draw from it freely. Misfortune ensues if the rope breaks or the bucket is broken before it reaches the water.

Wilhelm/Baynes: The Well. The town may be changed, but the well cannot be changed. It neither decreases nor increases. They come and go and draw from the well. If one gets down almost to the water and the rope does not go all the way, or the jug breaks, it brings misfortune.

Blofeld: A Well. A city may be moved, but not a well. [The building of a city depends upon ourselves; but wells cannot be moved to places where nature supplies no water. The implication is that our activities are limited by natural conditions.] A well suffers from no decrease and no increase; but often, when the people come to draw water there,

the rope is too short or the pitcher gets broken before reaching the water -- misfortune! [What we desire is there for the taking, but we may not succeed in getting it.]

Liu: The Well. The city might be moved; but not the well. It neither overflows nor runs dry. People come and go, drawing from the well. The rope nearly reaches the water, but

not quite; the jug breaks -- misfortune.

Ritsema/Karcher: The Well: amending the capital, not amending the Well. Without losing, without acquiring. Going, coming: Welling, Welling. Muddy culmination: truly notyet the well- rope Well. Ruining one's pitcher: Pitfall. [This hexagram describes your situation in terms of the life water coming from the depths that everyone may draw on. It emphasizes that maintaining access to this central source is the adequate way to handle it. To be in accord with the time, you are told to go to the well!]

Shaughnessy: The Well: Changing the city but not changing the well; there is no loss, there is no gain. Going and coming so orderly; when the drying up arrives one also has not yet drawn from the well; burdening its formed earthenware jug; inauspicious.

Cleary (1): The Well: Changing the village, not changing the well; no loss, no gain. Those who come and go use the well as a well. If the rope does not reach all the way into the well, of if the bucket breaks, that is unfortunate.

Cleary (2): … People come and go, but the well remains a well. Lowering the bucket to the water, if you overturn the bucket before drawing it up from the well, this is unlucky.

Wu: The Well indicates that the planning of a district may be changed, but the location of the well may not. The water level of a well will neither increase nor decrease from use. There are wells here and there. When one is drawing water from a well, if he tangles the rope and damages the bucket just before it clears the well, it will be foreboding.

The Image

Legge: The image of water over wood forms The Well. The superior man comforts the people and stimulates their mutual cooperation.

Wilhelm/Baynes: Water over wood: the image of The Well. Thus the superior man encourages the people at their work and exhorts them to help one another.

Blofeld: This hexagram symbolizes water over wood. The Superior Man encourages the people with advice and assistance.

Liu: Water on wood symbolizes The Well. The superior man inspires people to work diligently, and advises them to help each other.

Ritsema/Karcher: Above wood possessing stream. The Well. A chun tzu uses toiling commoners to encourage mutualizing.

Cleary (1): There is water above wood – A Well. Thus do superior people comfort the people and encourage reciprocity.

Wu: There is water above wood; this is The Well. Thus, the jun zi encourages people to work for the good of the public and to help one another for a better life.

COMMENTARY

Confucius/Legge: Wood penetrates the water and raises it, giving the image of The Well which gives nourishment yet is not exhausted. The dynamic central lines in the second and fifth places indicate that the town site may change, but the well does not. If the rope does not reach the water the well does not serve its purpose. A broken bucket brings about evil.

Legge: The upper trigram represents Water, and the lower symbolizes Wood, giving the image of a wooden bucket in the water of a well. What is said on this hexagram might be styled: "Lessons to be learned from a well for the proper government of a country." A well is to its users what a government is to its subjects, and if rulers would only apply the

ancient precepts of government to the present circumstances, they and their people would benefit greatly. In the Judgment we see the well remaining substantially the same through many

changes of society -- a dependable source of refreshment to its users. As the fashion of the well remains changeless, so do the principles of human nature and good government. The

value of the well depends upon the water being drawn up and used -- and so must the principles of good government be implemented.

Anthony: This hexagram usually indicates that we have a hidden doubt or fear. We may secretly disbelieve our path.

NOTES AND PARAPHRASES

Judgment: Amid the changes of life the only constant is the psyche itself -- to be alive is to draw upon its energy. The ego’s challenge lies in the correct comprehension of its images. The Superior Man promotes the harmonious interplay of his thoughts and feelings. (Works on the integration of his complexes.) A well is a universal symbol of a source of inner truth, and is often associated with a place that is sacred to the gods: There he built an altar and invoked the name of Yahweh. There he pitched his tent, and there Isaac's servants sank a well.

Genesis 26: 25 From the first well, which is of animal nature and deep, the father drinks, together with his children and cattle; from the second, which is yet deeper and on the very margin of nature, there drink only the children of men, namely those whose reason has awakened and whom we call philosophers; from the third, the deepest of all drink the sons of the All-Highest, whom we call gods and true theologians.

Cardinal Nicholas of Cusa Psychologically interpreted, a well symbolizes the continuously flowing unconscious psyche, the fountain of all awareness. In this hexagram each line represents a level within

the well -- by extension suggesting a hierarchy of value in the unconscious. It is important to remember that not all of our inner images, intuitions or impulses come from the Self. Note that lines one through four all show the water of the well not being utilized for one

reason or another -- only in lines three, five and six is it actually available for use. In some sensitive individuals there is an awakening of para-psychological perceptions. They have visions, which they believe to be of exalted beings; they may hear voices, or begin to write automatically, accepting the messages at their face value and obeying them unreservedly. The quality of such messages is very varied. Sometimes they contain fine teachings, but they should always be

examined with much discrimination and sound judgment, and without being influenced by their uncommon origin or by any claim by their alleged transmitter. No validity should be attributed to messages containing definite orders and commanding blind obedience, and to those tending to exalt the personality of the recipient.

Roberto Assagioli -- Psychosynthesis The ego's point of view in relation to The Well is from the outside looking in – the insights emerge from beneath the surface of awareness and can be held in the light of consciousness only if one’s comprehension is able to contain them. If "the bucket breaks," our understanding is unequal to our observation and the insights are lost. (One might plausibly find the image for a cancer cure within one's psyche, but without a conscious frame of reference to acknowledge it, it would be unrecognized and lost.) Those who closely monitor their dreams know that there is an endless outpouring of strange images within the psyche which might be of inestimable value if only we knew what they referred to. Wilhelm emphasizes the idea of "nourishing the people," which psychologically means that the role of the ego is to facilitate the cooperation of intra-psychic forces. The solution lies, rather, along the lines of a harmonious integration of all drives into the total personality, first through the proper subordination and coordination, and then through the transformation and sublimation of the excessive or unused quota of energy.

Roberto Assagioli -- Psychosynthesis