44 · 天风姤

姤卦原文

姤。女壮，勿用取女。

象曰：天下有风，姤。后以施命诰四方。

白话文解释

姤卦：梦见女子受伤。筮遇此卦，不利于娶女。

《象辞》说：本卦上卦为乾，乾为天；下卦为巽，巽为风，可见天下有风，是姤卦的卦象，君王观此卦象，从而效法于风之吹拂万物，施教化于天下，昭告四方。

《断易天机》解

姤卦乾上巽下，一阴五阳，为乾宫初世卦。姤卦以阴遇阳，以柔乘刚，含有不期而遇之意，但不宜娶女。遇此卦适宜谋事，如果遇火，还会有喜事。

北宋易学家邵雍解

阴长阳消，鸿运中衰；诸多阻滞，谨慎以防。

得此卦者，阴长阳衰，诸事不顺，宜谨慎行事，更应注意桃色纠纷。

台湾国学大儒傅佩荣解

时运：正当好运，名扬四海。

财运：到了远方，自可获利。

家宅：小心狂风；婚姻得正。

身体：小心中风。

传统解卦

这个卦是异卦（下巽上乾）相叠。乾为天，巽为风。天下有风，吹遍大地，阴阳交合，万物茂盛。姤（gǒu）卦与夬卦相反，互为“综卦”。姤即媾，阴阳相遇。但五阳一阴，不能长久相处。

大象：风无孔不入，所吹到之处，暴露其间之物体，无一不与之相遇，为邂逅之意。

运势：阴长阳消，注意桃色纠纷，诸事阻滞，宜慎重行事。

事业：合时宜，循时序。但潜在着危机，阴阳不协调。务必依附于强者，多方联系，增强势力，防止小人渔利，争取形势好转。诸事宜及早准备，等待时机，一旦成熟立刻行动。

经商：市场正从红火的状态走向衰危，及早脱身为妙，强行发展有危险。无正直的人相助，却有小人在暗中盘算。对此，务必保持清醒的头脑，寻求可靠的合作伙伴，隐忍待时，以图商业活动的再发展。

求名：性格不很合群，内心自视过高，不免处于困境而不得志。应投靠真诚正直的人，在其支持下成功。

婚恋：严格考察对方的道德品质，避免陷入“三角”纠纷。夫妻以诚相待，可转危为安。

决策：吉利。可在有利的环境中顺利发展，但决不可冒险行事，以免适得其反。其次在于随时提防身边小人的陷害。为此，在邪恶未成势之前即应制止，宁可孤立也不可与小人结伴。

第四十四卦的哲学含义

姤卦卦象，天风姤卦的象征意义

姤卦，这个卦是异卦相叠，下卦为巽，上卦为乾。乾为天，巽为风。天下有风，吹遍大地，阴阳交合，万物茂盛。

姤，遇也。在姤卦中，乾为天在上，巽为风在下，象征着一个人的志愿和理想，只要能像风一样在普天之下流动，就会遇到实现的机会。

姤卦位于夬卦之后，《序卦》中这样分析道：“决必有遇，故受之以姤。姤者，遇也。”决断而去之后，一定会有遇合，所以接着出现了姤卦。姤卦与夬卦相反，互为“综卦”。

《象》中这样解释姤卦：天下有风，姤；后以施命诰四方。这里指出：姤卦的卦象是巽（风）下乾（天）上，为天底下刮着风，风吹遍天地间各个角落，与万物相依之表象，象征着“相遇”；正如风吹拂大地的情形一样，君王也应该颁布政令通告四面八方。

姤卦代表男女相遇，这一卦是消息卦，代表五月。姤卦属于上卦。《象》中这样来断此卦：他乡遇友喜气欢，须知运气福重添，自今交了顺当运，向后管保不相干。

44.天风姤(䷫)-高岛易断

《姤》为《夬》之反，《夬》为一阴在上，五阳决之，几至于尽，至《姤》而一阴复生于下。造化之理，阴阳奇偶，如影随形，循环反复，去而复生。天地不能有阳而无阴，圣人虽恶阴，而终不能绝阴。《姤》之一阴，即自坤元下画而来，履霜之渐，已兆于此矣。按：《姤》字从女，从后，女阴象，后与後通，谓阴即伏于《乾》后也。此五阳一阴卦之所以名姤也。

姤：女壮，勿用取女。

《姤》五月之卦，一阴自《坤》初来，生于《乾》下；《坤》为女，又为老阴，故曰“女壮”。盖阴之始生，其机甚微，其势甚捷，寒霜坚冰，渐积渐长，阴之侵阳，有防不及防者矣。往往家道之索，其始皆启于女子，是壮莫壮于女也，惩其壮，故戒以勿娶。特于《姤》阴始生发之，所以杜女祸之萌也。

《彖传》曰：姤，遇也，柔遇刚也。勿用取女，不可与长也。天地相遇，品物咸章也。刚遇中正，天下大行也。姤之时义大矣哉！

“姤”，古文作遘；或作逅。遘谓行而相值也；逅，邂逅，谓不期而会也，要即相遇之义也。卦体下《巽》上《乾》，《乾》者天也，《巽》者风也，天本清明在上，而微风乍起，适与相遇，故曰“柔遇刚也”。娶女本人伦之大，然《诗》“野有蔓草”，为男女相遇之私，遇而不正，故曰“勿用娶女”；而《彖传》谓“不可与长”，盖防《姤》阴之长而侵阳也。惟相遇而不相侵，斯阴阳相济，而适以相成。夫独阳不生，独阴不育，天地相遇，乃能生物。《乾》曰“品物流形”，《坤》曰“品物咸亨”，惟其相遇有成也。《姤》当四月纯《乾》之后，《坤》阴始生，《乾》为刚，《坤》土居中，为中正，谓之“刚遇中正”，将见天子当阳出治。握《乾》德之刚方，阐《坤》阴之中正，斯德以位显，道与时行，黎民于变，四方风动，在此时也。风之行最捷，风在天下，故曰“天下大行”。王化行而礼义修，礼义修而风俗正，江汉之间，女子皆能贞洁白守，相遇而不与长，复何虑乎“女壮”者哉！《姤》之时为盛夏，夏之为言养也，《姤》之时义之大，于此可见矣。

以此卦拟人事，人事不外男女嫁娶，是人伦之大端也。勿娶则人伦灭，天地闭绝，阴阳睽隔，不生不育，不特无以为家，抑且无以为天下矣。《彖》所谓勿娶者，非不娶也，为勿用《姤》道以娶之耳。姤字从女，其义为遇，女本阴柔，阳遇之而授以权，则阴乃长，阴长则“女壮”，五阳虽盛，一阴得以消之矣。《传》曰“不可与长”，是抑其壮而归之以中正也。所遇既得中正，则巽顺以从，所谓“宜尔室家，乐而妻孥”，刑于之化，可行于邦国。由是而推之，即天下亦可大行矣，夫何忧夫“女壮”哉！圣人作《易》，以著消长之几，阴阳起伏，不能偏废，惟在因时以保护之耳。故六爻之义，多取以阳包阴，而九五之“包”，最得中正。诸爻之受其包者固包，即不受其包者，亦不能外其包。斯阴不至于侵阳，则阴阳得其平，阴阳平而夫妇之道和，夫妇和而人事乃无不中正矣。

以此卦拟国家，自来国家颠覆，其衅每启自阃闱，如殷纣之亡由妲己，周幽之乱启褒姒，“女壮”之祸，万古垂鉴。圣人于《姤》卦，首示其戒，惕之曰“勿用娶女”，盖所以遏其流而杜其渐也。其义则正，其旨则严，而其辞未免过激，惩其壮而“勿娶”，不特人伦有缺，且何以处《关雎》“好逑”也耶？故《传》申之曰“不可与长”，谓所恶于女者，恶其阴之渐长也。阴不长，则阳不消，阳足以育阴，而阴不能剥阳，斯相遇而不相争，且更得其相助。王者之化，起自宫中，后妃之德，被于江汉，自来郅治之朝，未尝不藉内助之贤也。“《姤》者，遇也”，卦体上《乾》下《巽》，《乾》刚《巽》柔，谓之“柔遇刚也”。推之天地相遇而品物生，夫妻相遇而家政修，群臣相遇而治化行，盖得遇则成偶，不遇则为奇。事无大小，未有不以相遇而成者也，特所遇务期中正耳。姤卦六爻，惟九五独得中正：以杞为刚，以瓜为柔，杞之遇瓜，即刚之遇柔，得其包，则刚不为柔侵，而柔自乐为刚用。诸爻亦以中正为吉，以不得正中为凶。刚包之，实乾元包之，“大哉乾元”，其遇者广，其包者愈大矣。为《姤》言之，非专为姤言之也，国家教化之臧否，皆可于此卜之矣。

通观此卦，卦之体属夫女，卦之义取夫遇，卦之象用惩其壮，卦之用戒其与长。天下不能无女也，天下亦不可无遇也，因其壮之为害，而遂欲绝其女，却其遇，是率天下于寂灭之途，岂圣人作《易》之旨哉？盖壮之为害，不在于壮，而在与壮以权者，壮乃得以渐长。《传》曰“不可与长”，则壮无其权，而女不为害，相遇适足以相成，而遇正大可用也。

姤之为卦，何尝不善？《乾》天上运，《巽》风下行，“帝出乎震，齐乎巽，相见乎离”，遇之象也，是以天地得遇而物生，刚柔得遇而道平，君臣得遇而治成，《姤》之时义，所以为大也。天下有风，为天风相遇，天无远而不覆，风无远而不届，古先哲以大中至正之道，宣告四方，象取此耳。

爻以九五阳刚居尊，为卦之主。初以一阴方来，有君民相遇之象；二以刚中下应，有大臣宣化之象；五所用以招携怀远，风行下国者也；三、四、上三爻，或病于“牵”，或失于“远”，或伤于“穷”，是皆不善于包，而相遇之未得其中正也。圣人爱阳而恶阴，爱阳而喜其来，故于复之一阳，而喜其“来复”，恶阴而亦不能禁其不来，故于《姤》之一阴，而戒其用壮。可见圣人之于阴，未尝不予阴以并生，但不使阴之浸长为患也已。

《大象》曰：天下有风，始，后以施命诰四方。

风字从几，从一，从虫，几象天体，一者大也，虫者生化之机。《巽》为风，为虫，风之来也，遍行天下，故曰风。《乾》为君，《巽》为命，君门九重，堂下万里，命诰不施，上情壅而不通，下心疑而未信，何以与民遇哉？故凡立一政，兴一法，必颁之典章，布之训诰，自朝廷以及里闾，使天下晓然而知上意。风教之行，疾如音响，故曰“后以施命诰四方”。《乾》为西北，《巽》为东南，四方之象也。

【占】　问时运：好运盛行，能使四方闻名。

○　问战征：军令迅速，赏必信，罚必行，有席卷天下之势。

○　问营商：为商为利，宜贩运远方，可以随在获利。

○　问功名：有名扬四海之象。

○　问婚姻：婚礼所重，在父母之命，媒妁之言，犹政事之有诰命也。得其正，则天下可行也。

○　问家宅：此宅防有被风倾圯之虑。

○　问疾病：小儿为惊风，大人为肝风，防有四肢不仁，或手足牵拘之症。

○　问讼事：此讼牵连甚广，一时未得罢休。

○　问失物：窃者已远飚，难以再得。

○　问六甲：生女。

Judgment

Legge: Temptation shows a female who is bold and strong. It will not be good to marry such a female.

Wilhelm/Baynes: Coming to Meet. The maiden is powerful. One should not marry such a maiden.

Blofeld: Contact. Women wield the power. Do not marry. [At this time marriage would be unfortunate; the husband would almost surely be henpecked.]

Liu: Encountering. The female is forceful. One should not marry her.

Ritsema/Karcher: Coupling, womanhood invigorating. No availing-of grasping womanhood. [This hexagram describes your situation in terms of the encounter of primal energies. It emphasizes that seeing-through your personal situation as the connection of objective forces is the adequate way to handle it...]

Couple, KOU: intense, driven encounter, at once transitory and enduring, that is the reflection of primal yin and yang; meet, encounter, copulate; mating animals; magnetism, gravity; to be gripped by impersonal forces. Primal forces couple in the inner world, seeding enduring new forms.

Shaughnessy: The maiden matures; do not herewith take a maiden.

Cleary (1): Meeting, the woman is strong. Don’t get married.

Cleary (2): In meeting, the woman is strong. Do not marry the woman.

Wu: Rendezvous indicates that the woman is strong. It is not advisable to marry that woman.

The Image

Legge: The image of wind with the sky above it forms Temptation. The sovereign, in accordance with this, delivers his charges, and promulgates his announcements throughout the four quarters of the kingdom.

Wilhelm/Baynes: Under heaven, wind: the image of Coming to Meet. Thus does the prince act when disseminating his commands and proclaiming them to the four quarters of heaven.

Blofeld: This hexagram symbolizes wind blowing across the face of the earth. When the ruler issues commands, he has them proclaimed in every corner of the world.

Liu: The wind under the sky symbolizes Encountering. The ruler issues his directives, announcing them to the four corners (throughout his country).

Ritsema/Karcher: Below heaven possessing wind. Coupling. The crownprince uses spreading-out fate to command the four sides. [Fate, MING: individual destiny; birth and death as limits of life; issue orders with authority; consult the gods. The ideogram: mouth and order, words with heavenly authority.]

Cleary (1): There is wind under heaven, meeting. Thus do rulers announce their directives to the four quarters.

Wu: There is wind under heaven; this is Rendezvous. Thus, the sovereign announces the royal mandate to the whole nation.

COMMENTARY

Confucius/Legge: Temptation has the significance of unexpectedly coming on. We see in it the magnetic line coming unexpectedly on the dynamic ones. Marriage is improper, because one so symbolized should not be long associated with. When heaven and earth meet together as here represented, all the variety of natural things becomes displayed. When a dynamic line finds itself in the central and correct position, good government will nourish all under the sky. Great indeed is the significance of what has to be done at the time indicated by Temptation.

Legge: A single, magnetic line enters at the bottom of the hexagram. This is the figure used to represent the time of year when light and heat begin to wane. In the divided line we see the symbol of the inferior man, beginning to insinuate himself into the government of the country. His influence, if unchecked, would go on to grow and fill the vacant seats with others like himself. The objective of the Judgment is to arouse resistance to this evil influence.

Temptation is defined here as a sudden and casual meeting with

something inferior -- the divided line is seen as appearing all at once in the figure. The first line, magnetic in a dynamic place, becomes the symbol of a bold woman of more than questionable virtue who appears unexpectedly on the scene with the object of seducing all five of the dynamic (male) lines to herself. No one would contract a marriage with such a female, and every good servant of his country will repel the entrance into government of every officer who can be so symbolized. On the first two sentences of the Confucian commentary, the K'ang-hsi editors say: "The magnetic line meets with (or comes unexpectedly on) the dynamic ones. The magnetic line, that is, plays the principal part. The case is like that of the minister who assumes the power of decision in place of the ruler,

or of a hen crowing at sunrise -- is not the name of shameless boldness rightly applied to it?"

NOTES AND PARAPHRASES

Judgment: Do not unite with an inferior element in your situation. ("Lead us not into temptation.") The Superior Man formulates his code of conduct and abides by it. Wilhelm translates the forty-fourth hexagram as Coming to Meet, and Blofeld gives it the rather startling subtitle of Sexual Intercourse. There is no doubt at all that the figure has an aura of illicit excitement associated with it which I feel is best conveyed by R. L. Wing's title of Temptation, though Adultery might also be suitable. One sometimes receives this hexagram under dramatic circumstances, and it serves to dump cold water on a potentially volatile series of choices and their equally volatile consequences. When we consider the importance of the proper correlation of male and female lines in the I Ching, we see that the Judgment in this hexagram can psychologically depict the temptation to an adulterous union of thought and feeling. Adultery is a very useful metaphor for understanding the principles of

the Work -- it means union with anything which, in I Ching terms, is not a "proper correlate.” To adulterate something is to degrade a pure substance by the addition of an inferior ingredient. The image of a temptation to adulterate the Work in this hexagram is therefore a warning in the strongest possible terms that you are vulnerable to some inferior choices. Consequently by marriages not only the earths but also the heavens are filled with inhabitants ... The earth indeed may be filled with inhabitants by fornications and adulteries as well as by marriages; but not heaven. The reason is that hell is from adulteries, and heaven from marriages ... When the procreations of the human race are effected through marriages in which the holy love of good and truth from the Lord reigns,

then it is done on earth as in the heavens, and the kingdom of the Lord on earth corresponds to the kingdom of the Lord in the heavens.

Swedenborg -- Apocalypse Explained The concept of the hieros gamos, or holy marriage, is a ubiquitous archetype found in every tradition rooted in the Perennial Philosophy. If this "marriage” symbolizes a proper union or reunion of previously separated elements, then it follows that the opposite situation: a union of mismatched entities would be symbolized by adultery. To recreate a primordial gestalt of perfection out of an exploded multiverse of mixed forces demands that all of the original pairs of opposites become properly matched correlates. Although any two opposite genders might feel a mutual attraction, there is really only one opposite which is an appropriate spouse. In the realm of human relationships this is evoked in the concept of the Soul Mate. Esoterically speaking, every polarized force in the multiverse has its proper correlate; it follows that the Work (in its largest conception) cannot be completed until each is reunited with each. Indeed every act of sexual intercourse which has occurred between those unlike one another is adultery... Members of a race usually have associated with those of like race. So spirit mingles with spirit, and thought consorts with thought and light shares with light. If you are born a human being, it is the human being who will love you. If you become a spirit, it is the spirit which will be joined to you. If you become thought, it is thought which will mingle with you. If you become light, it is the light which will share with you.

The Gnostic Gospel of Philip The point is important enough to bear repeating: psycho-spiritually interpreted, sexual intercourse and marriage symbolize the possibility of a unification of forces. Conversely, union with an improper correlate means adulteration of the Work. This is the esoteric meaning underlying the Hindu caste system: When (unrighteousness) overwhelms the family, O Krishna The women of the family become corrupt; and when, O Krishna, the women are corrupt, there arises a mixing of castes.

Bhagavad-Gita 1: 41 The "mixing of castes” is, in the symbolism of the I Ching, the union of improper correlate forces. ("Women,” as we have seen, usually symbolize the emotional and feeling aspects of the psyche.) We readily recognize that the above quotation from the Bhagavad-Gita accurately reflects the symbolism of the forty-fourth hexagram, reiterating the great truth that when emotions make the choices, the unity of the psyche is compromised.

Added notes, 9/7/10: Sometimes this hexagram is received in answer to queries related more to a fated (karmic) situation than anything normally

regarded as “temptation.” In these cases Ritsema/Karcher’s expanded notes on the ideograms are useful guides: “… gripped by impersonal forces. Primal forces couple in the inner world, seeding enduring new forms… This hexagram describes your situation in terms of the encounter of primal energies. It emphasizes that seeing-through your personal situation as the connection of objective forces is the adequate way to handle it...”