19 · 地泽临

临卦原文

临。元，亨，利，贞。至于八月有凶。

象曰：泽上有地，临。君子以教思无穷，客保民无疆。

白话文解释

临卦：大吉大利，吉利的卜问。到了八月，可能有凶险。

《象辞》说：本卦下卦为兑为泽，上卦为坤为地，堤岸高出大泽，河泽容于大地，这是临卦的卦象。君子观此卦象，君临天下，教化万民，覃恩极虑，保容万民，德业无疆。

《断易天机》解

临卦坤上兑下，为坤宫二世卦。临卦下兑为悦，上坤为顺，欢悦而顺从，保证可以亨通。

北宋易学家邵雍解

以上临下，相佐相互；居安思危，时时慎戒。

得此卦者，好运来到，诸事如意，人情和合，但行事不宜过于急进。

台湾国学大儒傅佩荣解

时运：活水流行，好运方来。

财运：经营有成，获利可期。

家宅：家业正旺；两姓和合。

身体：疾病拖延，不致危险。

传统解卦

这个卦是异卦（下兑上坤）相叠。坤为地，兑为泽，地高于泽，泽容于地。喻君主亲临天下，治国安邦，上下融洽。

大象：池泽之水灌溉地面万物，相辅相成，生生不息。

运势：诸事亨通，上下和合，前途有望，但不宜过于急进。

事业：正是成功的极好时机，务必抓紧，不可失去良机。但却不可就此满足，时运会很快消失，一定要从长计议，注意总结经验，团结他人，共同开拓新领域。

经商：会十分顺利，并有收获，但须随时注意市场动向，兢兢业业，防止出现意外的事故，尤其应妥善处理人际关系。

求名：自己的努力已到了收获的季节，应更加虚心，严格要求自己，谨慎小心地实现自己的目标。很可能出现意外，应以刚强的意志去从容对付，过于软弱将失去机会。

婚恋：加紧进行，全力以赴，双方以诚信相待，美满、和谐。

决策：头脑灵活，善于同他人交往，并有主见，具有领导才能。务必加强个人的全面修养，诚信待人，树立良好的个人威望，尤其要有远大的眼光，长久的计划，可以保证事业的发达和前程的光明。

第十九卦的哲学含义

临卦卦象，地泽临卦的象征意义

地泽临卦，是由兑和坤所组成，兑卦在下，坤卦在上。兑代表愉悦，象征泽；坤代表顺，象征地。地在上，泽在下，象征大地对泽水采取居高临下的监督。大地压在泽上，像上级对下级在施加压力，强制推行自己的意志。本卦取名为临，临的本意就是从上往下看，本卦的含义就是上级对下级的领导和管理。监临、面临，随着所临对象的不同，包含以君临民、以己临事多重含义，如何正确处理自我与他人、主体与客体的关系，是临卦所讨论的主题。《象》中这样解释临卦：泽上有地，临；君子以教思无穷，容保民无疆。

地泽临卦《象》中这段话的意思是：临卦的卦象是兑（泽）下坤（地）上，为地在泽上之表象。泽上有地，地居高而临下，象征督导。君子由此受到启发，费尽心思地教导人民，并以其无边无际的盛德保护人民。

地泽临卦以在地与泽水接壤通气为象，表明君与民和平相处，君亲近于民，民和悦于君。这一卦既有领导亲临下级，又有下级恭迎领导之意。临卦启示了教民保民的道理，属于中上卦。《象》中这样来断此卦：君王无道民倒悬，常想拨云见青天，幸逢明主施仁政，重又安居乐自然。

地泽临卦的卦画为下面两个阳爻，上面四个阴爻。

地泽临卦从卦象上分析，下面的两个阳爻代表阳气的逐渐增强，也可引申为正气的增长。临卦是十二消息卦之一，代表的节气为大寒。临卦六爻代表小寒至立春的三十余天。五天为一候，一爻代表一候。此时卦象上已有两个阳了，表示阳气逐渐在壮大。所以临卦也有壮大的意思。另外，临卦的上卦为坤为地，下卦为兑为泽，所以泽上有地便是临卦的卦象。什么叫“泽上有地”?意思是说，沼泽的外边是无边的土地，而土地的位置是高于沼泽的，所以说“泽上有地”。站在沼泽边上的土地上往沼泽里看，这就是临。可见卦象与卦名的含义还是较为一致的。

19.地泽临(䷒)-高岛易断

“临”字从人从臣从品。人者以君上为尊；臣者以臣民统之；品者，以品类别之。言人君临御天下，统率臣民，品别品类之贤否，而器使之，是谓君临民，尊临卑，上临下也，临又有监守之义，故监字从临省文。又按临卦，《兑》下浸上，《坤》上陵下，下陵过乎上，有密迩切近之形。卦体兑为泽，坤为地，地在泽上，是地临泽也；上四阴，下二阳，阳欲上进，是以阳临阴也，故《彖》辞曰，下悦而依附乎上，上顺而反降乎下。附乎上，自下附上，降乎下，是上莅下，总其象谓临莅也。自有临辞，遂以临为卦名。

临：元亨利贞，至于八月有凶。

▲　金文临

《临》，《兑》下《坤》上，《兑》，悦也，《坤》，顺也。《坤》曰“元亨”，以顺来也，《临》得《坤》之顺，故亦曰“元亨”，《兑》曰“利贞”，以悦致也，《临》得《兑》之悦，故亦曰“利贞”。“元亨利贞”，四德也，首备于《乾》，《乾》，天也，临民者，宜法乎天，故临亦备此四德。“八月”之说，诸儒纷议，然《易》之道，不外阴阳消长。以辟卦言之，《临》为二月之卦，二月当春仲，阳方长也，八月当秋仲，阳渐消也，阳消阴长，凶道也，故曰“至于八月有凶”。曰“至”者，未至而预防其至之谓也；曰“有”者，未有而预虑其有之谓也。若已至焉，若已有焉，凶既临身，虽欲避之，则已晚矣。圣人以《易》垂诫，期临民者先时杜维，亦即“履霜”“坚冰”之意也。万事能有吉而无凶，斯天下可常治矣。

《彖传》曰：临：刚浸而长，说而顺，刚中而应，大亨以正，天之道也。至于八月，有凶，消不久也。

“刚”指《兑》下二画，谓初爻、二爻。“浸”，渐也，二阳渐长于下而上进也。内《兑》外《坤》，内悦而外顺也。“刚中”者，谓二爻刚得其中。“应”者谓五爻，得柔之中，以应刚中，是刚柔相应也。“大”即元，“以”即利。凡《彖传》以字，即释利字。卦德备“元亨利贞”者，《乾》《坤》《屯》《随》《临》《无妄》《革》，凡七卦，诸卦四德皆从《乾》六阳来，乾为天，故曰“天之道也”。“浸而长，悦而顺”，是道之得其亨；“刚中而应”，是道之得其正，所谓尽人以合天也。“八月，有凶，消不久也”，盖临当二月，“刚浸而长”，至八月柔浸而长，刚浸而消矣。“不久”者，言方消也，即浸之意。刚而浸长，君子应天而行，乃得“大亨以正”：刚而浸消，君子所当前时而戒，斯能免凶矣。阳长阴消，以天道言，则谓寒暑之往来；以治道言，则谓君子小人之进退。圣人特于《临》卦，反复垂诫，意深哉！

以此卦拟人事，或《临》高而望，或临渊而羡，或临事而惧，或临财，或临难，皆为临也。人事之害，不失于刚，即失于柔，刚之长，能济以柔，柔之长，能济以刚，斯和悦巽顺。刚柔两得，则必万事亨通，百为公正，是人事之至善者也。阴阳消长，天道之循环，固非人力所能挽，而人事之吉凶伏焉矣。浅言之，未寒而不谋其衣，既寒则谋之不及，必致冻矣；未饥而不谋其食，既饥而谋已迟，必致馁矣。推之恶未著时，而不自检摄，则恶必浸增，至恶大而不可复改；邪未盛时，而不自防闲，则邪必浸炽，至邪极而不可复治，皆凶道也。任其欲而纵之，放僻邪侈，盗跖之所以终盗跖；复其性而明之，戒慎恐惧，伯夷之所以终为伯夷。天道之阴阳寒暑，在转移之间，人事之善恶邪正，亦一转移间耳。临卦六爻，惟五爻刚柔得中，称曰“知临”，智则明，能察几，自有先时之吉，斯无后时之凶。人事之所以趋吉避凶，道不外是焉。

以此卦拟国家，六五之君，临御天下，以悦得众，以顺承天，握《乾》而闻《坤》，举直而黜枉，临之以庄，莫不大亨而得正矣。欲以一人临天下，其势难，以天下临天下，其势易，故人君不贵独临，必贵得人以共理，昔舜有五臣，武有十臣，皆是也。此卦六五之君，委任九二，刚柔相济，内悦外顺，察天时之变，度人事之宜，居正以“体元”，“嘉会”以敦“亨”，利用以裕民，“贞固”以“干事”，道足以教育天下英才，德足以容保子孙黎民。以此而临一国，而一国治，以此而临天下，而天下平。而君子不敢自为已治已平也，谓治难而乱易，必于未乱防其乱，谓泰极即否来，必于未否虑其否，此古人感羽翘而绸缪牖户，闻牛喘而调燮阴阳者，盖皆有深虑焉。《临》卦六爻，无一言凶，亦以其能思患预防耳。六爻中五居尊位，可谓聪明睿智，足以有临之圣君；二爻可谓咸有一德之大臣；初爻则行之以正；四爻则至近当位；上爻则敦厚终吉；虽三爻不中，幸其知忧而无咎。一人当阳，群贤荟萃，宜其君明臣良，得以长安而久治也，岂不休哉？

太阳历者，因方今外国交际频繁，沿而用之，至其数月，似于月之盈虚失准。然欧美各邦，古亦用太阴历，故今犹以十二分太阳历之一年，同以月称，是以占断上，数月必据大阴历。《易》以冬至为一月之初，故至一年终始，与太阳历无有大差，故不复附月之解释。

通观此卦，明主在上，为天下大悦之时也。地势卑而下顺，泽水浸而上悦，水土本相亲近，犹人主平易而近民，民皆欢乐而附上也，临之所以为临也。初九、九二，同为“咸临”，泽水自山而下也。初九泽犹未盈，故曰“行”；九二泽水已满，故“无不利”；六三水既及岸，故为“甘”；六四地与水接，故曰“至”；六五地泽正应，有智者乐水之象，故曰“智临”；上六，地愈厚，泽愈深，故曰“敦临”。“咸”者临之速也；“甘”者临之贼也；“至”者临之诚也；“智”者，临之明也；“敦”者，临之久也。“咸临”见其德之能感；“甘临”见其性之过柔；．“至临”见其位之得当；“智临”见其道之克明；“敦临”见其志之笃厚。盖六五之君，不以独临，而能任人，故以“智临”称之。用其“咸”，用其“至”，用其“敦”，而君子之道长；去一“甘”，而小人之道消。阳悦而长，阴顺而消，于是天时正，人事和，上下同德，熙熙皞皞，而天下治矣。是诚临民之极则也。

《大象》曰：泽上有地，《临》。君子以教思无穷，容保民无疆。

上卦之地高，下卦之泽卑，以上临下，故曰《临》。夫临下之道，不外教养二者。《兑》取夫悦，教而能悦，以集其思也；《坤》取夫顺，养而能顺，足以容其众也。教而有思，如泽之浸得其润；容而又保，如地之厚而能载。“无穷”者，泽之长也；“无疆”者，地之广也。又《兑》为口，是以能教；《坤》为腹，是以能容。君子取象泽地，以临万民，教之道在育英才，保之诚如抚赤子，泽普群生，量包一世，斯临治矣。

【占】　问时运：目下作事，恰如一潭活水，流行自在，好运正长。

○　问商业：泽为货物，地为贩运之地也，得此占，其获利厚而尤远，大吉。

○　问家宅：此宅必近水泽之乡，家业正旺，财丁两盛，大吉。

○　问战征：其阵宜临水处，不特一时得胜，且有万民归服之象。

○　问疾病：其命可保，其病必延久，一时难愈。

○　问讼事：恐久久不了。

○　问婚嫁：两姓和合，五世其昌，大吉。

○　问六甲：生女。

○　问行人：一时未归。

○　问失物：在川岸处觅之，保可得也。

Judgment

Legge: Approach means successful progress through firm correctness. In the eighth month there will be evil.

Wilhelm/Baynes: Approach has supreme success. Perseverance furthers. When the eighth month comes, there will be misfortune.

Blofeld: Approach. Sublime success! Righteous persistence brings reward. However, when the eighth month is reached, misfortune will befall. [The eighth moon of the lunar calendar corresponds approximately to September.]

Liu: Approach. Great Success. It is of benefit to continue. When the eighth month arrives, then there will be misfortune.

Ritsema/Karcher: Nearing, Spring Growing Harvesting Trial. Culminating tending-towards the eighth moon: possessing a pitfall. [This hexagram describes your situation in terms of approaching and being approached. It emphasizes that acting without immediately expecting to attain what you desire is the adequate way to handle it...]

Shaughnessy: The Forest: Prime receipt; beneficial to determine; arriving at the eighth month there is inauspiciousness.

Cleary (1): Overseeing is creative and developmental, beneficial if correct. In the eighth month there is misfortune.

Cleary (2): Overseeing is very successful, beneficial if correct. If you go on until the eighth month, there will be misfortune. [If you ride on the momentum of the time and do not know to turn back, at a certain point deterioration will inevitably set in, after flourishing has reached its climax, and there will surely be misfortune.]

Wu: Condescension is great, pervasive, and persevering, etc. [Condescension as used in several judgments has two meanings: to condescend (or to look down from a higher position) and to press forward with authority.]

Hua-Ching Ni: Advance. It is beneficial to go forward with a positive attitude, but be mindful of the cyclical nature of things.

The Image

Legge: The earth over a marsh -- the image of Approach. The superior man is inexhaustible in his instruction and unflagging in his nourishing support of the people.

Wilhelm/Baynes: The earth above the lake: the image of Approach. Thus the superior man is inexhaustible in his will to teach, and without limits in his tolerance and protection of the people.

Blofeld: This hexagram symbolizes land rising above a marsh. The Superior Man's teaching and his affection for his juniors are inexhaustible. Nothing hinders him in his care for the people. [The lower component trigram suggests the nourishment which the Superior Man gives joyfully to others. The upper trigram symbolizes the great bulk of those who benefit.]

Liu: The earth above the lake symbolizes Approach. The superior man's will for instruction has no limit. He is boundless in his support and protection of the people.

Ritsema/Karcher: Above marsh possessing earth. Nearing. A chun tzu uses teaching to ponder without exhausting. [A chun tzu uses] tolerating to protect the commoners without delimiting.

Cleary (1): Above the lake there is earth, overseeing. Superior people use inexhaustibility of education and thought to embrace and protect the people without bound.

Wu: There is ground above the marsh; this is Condescension. Thus the jun zi realizes that there is no limit to the ideas of education and there is no boundary in the protection of people.

COMMENTARY

Confucius/Legge: In Approach we see the dynamic lines gradually increasing and advancing. The lower trigram is the symbol of Being Pleased, and the upper of Being Compliant. The strong line is in the central position, and is properly responded to. It is the way of heaven to bring progress and success through firm correctness, however the advancing power will decay after no long time.

Legge: Approach suggests the approach of authority -- to inspect, to comfort or to rule. The figure shows two dynamic lines advancing on the four magnetic lines above them. Their action will be powerful and successful, but it must be governed by rectitude and a caution that understands the nature of continuous change.

NOTES AND PARAPHRASES

Judgment: Two steps forward are followed by one step backward. The Superior Man remains true to the Work regardless of fluctuations within the psyche. The meaning of Approach is derived from the two dynamic lines advancing from below to encounter the magnetic lines above. These two are firm allies, and the action of the superior man in the Image suggests that their ascent

is one of benevolent regard for the welfare of their subordinates -- only the third line need change for the hexagram to become number eleven, Harmony. We

are reminded of the proper relationship between the ego and the Self -- when they advance together, the magnetic forces in the rest of the psyche are eventually transformed. This hexagram recognizes the inevitably slow progress of the Work ("Rome wasn't built in a day"), and that advances are always followed by retreats. The point is that if one maintains the will to advance, one can be confident that the Work is advancing, regardless of appearances. (Confucius) tried his best, but the issue he left to Ming. Ming is often translated as Fate, Destiny or Decree. To Confucius, it meant the Decree of Heaven or Will of Heaven ... Thus to know Ming means to acknowledge the inevitability of the world as it exists, and so to disregard one's external success or failure. If we can act in this way, we can, in a sense, never fail. For if we do our duty that duty through our very act is morally done, regardless of the external success or failure of our action.

Fung Yu-Lan -- A Short History of Chinese Philosophy Without changing lines, the hexagram suggests a progressive advance in the matter at hand. Nature being what it is however, no advance can be sustained indefinitely and an eventual regression can be expected. (This observation is such a truism that we must assume it is more than usually applicable to the current situation.)