25 · 天雷无妄

无妄卦原文

无妄。元，亨，利，贞。其匪正有眚，不利有攸往。

象曰：天下雷行，物与无妄。先王以茂对时，育万物。

白话文解释

无妄卦：嘉美通泰，卜问得吉兆。行为不正当，则有灾殃，有所往则不利。

《象辞》说：本卦上卦为乾为天，下卦为震为雷，天宇之下，春雷滚动，万物萌发，孳生繁衍，这是无妄的卦象。先王观此卦象，从而奋勉努力，顺应时令，保育万物。

《断易天机》解

无妄卦乾上震下，为巽宫四世卦。无妄卦为天雷震响之象，表示事与愿违，可能会有小的灾祸，但先凶后吉。

北宋易学家邵雍解

不欺不妄，真实至诚；顺乎自然，福禄深宏。

得此卦者，顺其自然，守正道者，诸事皆宜。但行为不检者，必招灾祸。

台湾国学大儒傅佩荣解

时运：正当好运，诸事皆宜。

财运：货到财来，自然开心。

家宅：屋运甚旺；门当户对。

身体：保持运动，自可消化。

传统解卦

这个卦是异卦（下震上乾）相叠。乾为天为刚为健；震为雷为刚为动。动而健，刚阳盛，人心振奋，必有所得，但唯循纯正，不可妄行。无妄必有获，必可致福。

大象：雷动于天，阳气舒发，为真实无虚妄之意。

运势：凡事宜守正，若行为不检者，必招灾祸。

事业：贵自知之明，从个人实际出发，不抱非分之想，脚踏实地，勤奋努力，检点行为，防意外灾祸。不计较得失，诚心追求，待机而动，事业必成。

经商：切勿勉为其难，遵循市场规律，讲究商业道德，屏弃投机心理，勿贪暴利，经过辛勤努力，日积月累，必将成功。

求名：以良好的动机，刻苦努力，丢弃幻想，但问耕耘，不问收获，终将有所获。

婚恋：双方务以诚相待，绝不可抱以轻率的态度，亦不宜急于求成、顺其发展，水到渠成。

决策：精力充沛，富有上进心，可有作为。但务必勤勉努力，诚心诚恳，奋发向上，刻苦钻研。不可因小有成就而得意忘形。不必追求所得，而应追求实干。遵循规律办事，等待时机再行动。尤其应清除非份的念头。这样，可实现自己的理想。

第二十五卦的哲学含义

无妄卦，这个卦是异卦相叠，震在下卦，乾在上卦。乾为天为刚为健；震为雷为刚为动。动而健，刚阳盛，人心振奋，必有所得，但唯循纯正，不可妄行。无妄必有获，必可致福。

从卦象来分析，乾代表天，在上卦，震代表雷，在下卦。表示雷在天的领导下活动，震的活动必须遵循乾德，不准离开乾德而轻举乱动，也就是要遵循正确的思想原则办事，这样才能“无妄”。

无妄卦位于复卦之后，《序卦》之中这样说道：“复则不妄矣，故受之以无妄。”能够返回正道，就不会虚妄了。此卦卦名为无妄。“妄”字的结构为“亡”字与“女”字相结合，本义是指女奴逃亡。《说文》中说：“妄，乱也。”《广韵》中说：“妄，虚妄。”可见“妄”的引申义为虚妄、极不真实、悖乱的意思。所以“无妄”便是不虚妄、不妄为的意思。《序卦传》中说：“复则不妄矣，故受之以无妄。”也就是说，阳气的复生使阴气不再妄为了，所以复卦之后便是无妄卦。而阳气的复生同时也是阴气的灾难开始，所以《杂卦传》中说：“大畜时也，无妄灾也。”

天雷无妄卦乾为天，震为雷，天下雷行，万物不敢妄为，为无妄。无妄象杜不妄为，合乎客观规律，不违事实。什么事情均不妄为时，亨通顺利，否则就会发生祸患，不利于发展。

《象》曰：天下雷行，物与无妄；先王以茂对时育万物。

这句话指出了无妄卦的卦象是震下乾上，好比在天的下面有雷在运行之表象，象征着天用雷的威势警戒万物，并赋予万物以不妄动妄求的本性；从前的君主顺应天命，尽其所能地遵循天时以养育万物的生长。

这便是无妄卦的卦象。从生活常识来讲，雷声很大的雷雨天不宜出门，因为容易遭受雷击。古人很早就发现这一点，于是认为天上打雷是在惩戒坏人，把雷声看作是法律的象征。所以古人会认为在政治局势不稳定而以严法治国的时期，不适合到处走动，以避免不必要的伤害。

25.天雷无妄(䷘)-高岛易断

“无妄”，诚也，是即《中庸》“至诚无息”之谓也。《序卦》曰：“复则不妄矣，故受之以无妄。”盖《无妄》之诚，天之道也；《复》而《无妄》，此为“诚之”者，人之道也。为卦《乾》上《震》下，《乾》健也，《震》动也，健而动，动合夫天也，合乎天即诚也。古圣经传皆言诚，无咎二字，独见于《 易》。朱子解《中庸》“诚”字，谓“即真实无妄”，而解《易》“无妄”，谓“即实理自然”。要之理之出于自然者，天也，天即诚也，诚即《无妄》也，其旨一也。

无妄：元亨利贞。其匪正有眚，不利有攸往。

“元亨利贞”，是谓四德惟《乾》全具，余卦曰“元亨利贞”者，皆从《乾》来也。“元亨利贞”，统言之，一正而已，正则无妄矣，故曰《无妄》“元亨利贞”。此乃自然之实理，受之于天，不容间以一毫私意，间以私意，即非正矣，非正则妄，妄必多过，故“有眚”也。既已无妄，不宜妄有所往，故曰“不利有攸往”。

《 彖传》曰：无妄，刚自外来，而为主于内。动而健，刚中而应，大亨以正，天之命也。其匪正有青，不利有攸往，无妄之往，何之矣？天命不枯，行矣哉？

此卦内《震》外《乾》，“刚”乾也。“刚自外来，而为主于内”，《无妄》以初九为卦主，《震》初九刚从《乾》来，故曰“刚自外来”，就内外卦而言也。动在下，健在上，“动而健”，是动之得其健也。“刚中而应”，谓二五也，九五阳刚中正，即《无妄》之天，六二复以居中得正应之，是应之得其正也。凡《彖传》言“大亨”，即“元亨”，“以正”，即“利贞”。《乾》之四德，天之命也，天之所命者，诚也，正也，即无妄也。命得于天，天必信之，攸往咸宜，吉无不利矣。“其非正”，则是自背夫天之命也，天必不能保之，行将何往？更有所往，往即入于妄矣，妄则逆天，逆天者天不佑，亦安见其可行哉！《程传》释“非正”二字，谓虽无邪心，苟不合正理则妄，知“非正”与不正，迥乎各别，正与“非正”，其辨甚微。“其”字指三上言，三之“灾”，上之“眚”，其失甚细，“非正”二字，正当体认。

以此卦而拟人事，盖此无妄之诚，与生俱来，浑然无私，即所谓天命之性也。卦自《复》来，《复》秉《乾》阳一画，以为“天地之心”，“天地之心”，即《无妄》之真元也，“ 元亨利贞”四者即此一心。自古圣人，必如尧舜之执中，汤之用中，孔子之时中，斯可谓“大亨以正”，浑全天命者也。下如颜子之已而待克，礼而待复，犹藉人为，其于《无妄》，尚未达一间耳。此外不必显背夫理，即于理稍有所偏，如动而过动，健而过健，刚而过刚，往失其正，即此有眚，天不我佑，往必无可往焉，至此而人事穷矣。卦体内《震》外《乾》，《震》，动也，盖教人以动合天。动以天则为《无妄》，动以人则妄矣。《 易》之垂诫著明，六爻之辞，皆取任乎天者也，违即有咎。初爻备卦德之全，行无不吉，志无不遂也。二爻循当然之理，利本不计，往亦无心也。四爻则刚而无私，守之必贞，咎自无也。五爻则中而又正，如其有疾，可“勿药”也。惟三上两爻，不免近于妄矣。三之“灾”，是牵于“得”而来也；五之“眚”，是穷于“行”而得也。此即《彖》所谓“非正有眚”者矣。盖观于初、二、四、五四爻，以人合天，吉无不利；观三上两爻，几微不谨，过即随之。为圣为狂，争此一间，人可不知所勉哉！

以此卦拟国家，盖所谓无妄者，即唐虞授受，危微精一，千古治统之真传也。得之则治，失之则乱，全在大君真实无妄之一心耳。为卦内《震》外《乾》，《乾》君也，天也；《震》动也，行也。《乾》以君合天，是以健而刚；《震》动而能行，是以往有吉。古之帝王恭己南面，无为而治者，惟在此善承夫天命也。故以此而茂对天时，而时无不顺，以此养育万物，而物无不生。时一无妄也，物一无妄也，以无妄对之，以无妄育之。先王法天以行政，一如雷行天下，任时而动，即在无妄之中而已。统观六爻，劝诫昭焉。初爻是温恭充塞，诚至而物自化也，故曰“无妄，往吉”。二爻是不言而信，不动而敬，不期治而自治也，故曰“利有攸往”。三爻，是有意求治，转得此而失彼也，故曰有灾。四爻，是刚柔相济，为能久于其道也，故“无咎”。五爻，是以道自治，不待以乱治乱也，故曰“勿药有喜”。上爻，是好大喜功，行之有过也，故曰“无攸利”。为国家者，保其无妄，祛其“非正”，健而能动，刚而得中，庶几四时行，百物生，应天顺人，德美化行，“大亨以正”，而天下治矣。

通观此卦，上《乾》下《震》，动合夫天，刚而得中，故名曰《无妄》。无妄者浑全实理，绝无意外期望之谓也。是以循其实理之自然，则往无不利；出乎实理之所非，则动必得咎。虽祸福之来，亦有不测，福自天降，天所佑也；祸而天降，如六三之灾，九五之疾是也；祸而自致，则“非正”之“眚”是也。六爻中，言“吉”，言“利”，言“灾”，言“疾”，言“喜”，言“眚”，皆所谓祸福也。初爻为卦之主，浑全元善，故“吉”。二爻循乎自然，不假造作，故“利”。四爻止所当止，守之以恒，故“无咎”。上爻居卦之终，极而复动，故“有眚”。凡爻象，初动者必终静，初静者必终动。此卦初“往吉”，二往利，皆取其动也；三“灾”，四“贞”，五“疾”，皆勉其守而勿动也；上“有眚”则戒其动之穷也。卦体《乾》健《震》动，故初象多动，动极反静，故终必静也。知夫此，可以谈《无妄》之卦。

《大象》曰：天下雷行，物与无妄，先王以茂对时育万物。

“天下雷行”，阳气勃发，鼓动万物，万物与之共动，蛰虫振，草木萌，有翼者飞，有足者走，无不勃然发育，各正性命，而无有差妄，谓之“物与无妄”。法天之象，以茂对天时者，布顺时之化，以养育万物者，赞生物之功，使时行物生，物物各全其所与，春生养长，咸得其宜，斯吾心中之万物皆备，而天下之万物并育。此所谓尽性尽物也。

【占】　问时运：目下运得其时，百事咸宜，吉。

○　问商业：正如大旱望雨，响雷一声，人人翘望。货物一到，无不旺销，百般获利，大吉。

○　问家宅：此宅中时有作响，但无忌碍，屋运甚旺，人口繁盛，吉。

○　问战征：有风雷席卷之势，务须正正之旗，堂堂之阵，若欲以诈取胜，反恐有祸。

○　问疾病：是胸有积物，动而未化，宜随时运动，物自消化，“勿药有喜”。

○　问行人：现时已动身，即日可归。

○　问婚嫁：两家素有往来，门媚相对，大吉。

○　问六甲：生男，临时安产，吉。

○　问失物：或鼓旁，或磨下，或并臼之侧，寻之可得。

○　问天时：一雨即晴。

Judgment

Legge: Innocence indicates progress and success through firm correctness. If the action of its subject is incorrect, he will fall into error. In such a case it will not be advantageous to move in any direction.

Wilhelm/Baynes: Innocence. Supreme success. Perseverance furthers. If someone is not as he should be, he has misfortune, and it does not further him to undertake anything.

Blofeld: Integrity. (The Unexpected). [this hexagram has two widely different meanings, both of which occur in what follows.] Sublime success! Righteous persistence brings reward. Those opposed to righteousness meet with injury. It is not favorable to have in view any goal (or destination). [Usually this sentence may be taken to have a wide application; but, in this case, (the Confucian commentary) suggests that it applies only to the enemies of righteousness, though it does have a general application for those who receive a moving line for the sixth place.]

Liu: The Unexpected: sublime success. Benefit. Perseverance. Someone acts incorrectly: misfortune. No benefit for undertakings.

Ritsema/Karcher: Without embroiling. Spring Growing Harvesting Trial.

One in-no-way correcting: possessing blunder. Not Harvesting: possessing directed going. [This hexagram describes your situation as being without confusion or fault. It emphasizes that acting while remaining free from entangling, vanity or recklessness is the adequate way to handle it. To be in accord with the time, you are told: act without becoming embroiled!]

Shaughnessy: Pestilence: Prime receipt; beneficial to determine. If it is not upright there will be an inspection; not beneficial to have somewhere to go.

Cleary (1): Fidelity is creative and developmental. It is beneficial to be correct; if it is not correct, there will be disaster, and it will not be beneficial to go anywhere.

Cleary (2): Freedom from error is very successful, beneficial for the upright. Denial of what is correct is mistaken, etc.

Wu: Freedom from Vainness is primordial, pervasive, prosperous and persevering. If it does not stay in the correct course, there will be calamities and there will be no advantage to have any undertaking.

The Image

Legge: Thunder rolls under heaven, and everything manifests its original nature, free from all insincerity. The ancient kings, in accordance with this, made their regulations in complete accordance with the seasons, thereby nourishing all things.

Wilhelm/Baynes: Under heaven thunder rolls: all things attain the natural state of innocence. Thus the kings of old, rich in virtue, and in harmony with the time, fostered and nourished all beings.

Blofeld: This hexagram symbolizes thunder rolling across the whole earth; from it, all things receive their integrity. [The lower trigram is pictured as thunder, but it acts through its power to quicken growth.] The ancient rulers gave abundant and timely nourishment to all.

Liu: Thunder rolls under heaven; everything is innocent. The ancient kings cultivated virtue and used the appropriate time to nourish all beings.

Ritsema/Karcher: Below heaven thunder moving. Beings associating Without embroiling. The Earlier Kings used luxuriance suiting the season to nurture the myriad beings.

Cleary (2): Thunder travels under the sky; things accompany with no error. Ancient kings promoted flourishing appropriate to the time and nurtured myriad beings.

Wu: Thunder moves under heaven. All things participate in the spirit of Freedom from Vainness. The ancient kings acted in time to cause all people and things to flourish.

COMMENTARY

Confucius/Legge: Innocence shows the dynamic first line descending from the upper trigram to become the lord of the hexagram in the lower trigram. We see the attributes of Motive Power and Strength. The dynamic fifth line is central and responded to by the magnetic second line. It is the will of heaven that true progress can only proceed from correctness. If the action of the subject is incorrect he will fall into error, and it will be unfortunate for him to move in any

direction. Where can one with the illusion of innocence proceed? Can anything be accomplished by someone without the assistance of heaven's will?

Legge: Of the two Chinese characters which symbolize Innocence, one is the symbol of being reckless, and often of being insincere; these two characters in combination describe a state of entire freedom from such a condition. The subject of the hexagram therefore, is one who is simple and sincere. This quality is characteristic of heaven, and of the highest style of humanity. The figure is an essay on this noble attribute. But an absolute rectitude is essential to it. The nearer one comes to the ideal of the quality, the more powerful will be his influence and the greater his success. But let him see to it that he never swerve from being correct.

Anthony: Innocence means to let go of the present, thereby letting the future become what it will and being at peace with it… When we have learned to do a thing for its own sake, we know the meaning of innocence… In keeping our minds open and free, we are able to meet unexpected events with the help of the Creative, which always points out the correct and most appropriate response.

NOTES AND PARAPHRASES

Judgment: Success is possible only if you are impeccably correct. If such is not the case, take no action at all. ("Let him who is without sin cast the first stone.") The Superior Man acts in harmony with the times. The ancient kings in the Image are mentioned by name in seven hexagrams. (See the commentary on hexagram number 20, Contemplation, for a fuller discussion of their symbolism.) Here, the Image shows them

synchronizing their laws with the "laws of nature" -- an archetypal concept which is found in many mystical traditions. Here is the alchemical version: The individual terrestrial life should correspond to the laws governing the universe; man's spiritual aspirations should be directed to harmonize with the wisdom of God. If we accomplish this, the inner consciousness will awaken to an understanding of the influences of the stars, and the mysteries of Nature will be revealed to his spiritual perception.

Paracelsus In terms of the hexagram of Innocence, the idea is that if you are truly synchronized with your inner cosmos, if you are truly "innocent" (i.e., perfect), you may succeed under the prevailing conditions, but if you are not in complete inner accord you would be well advised to sit tight and take no action. To paraphrase the last sentence of the Confucian commentary: "Can the ego do anything advantageously without the concurrence of the Self?"

“Be ye therefore perfect, even as your father which is in heaven is perfect.”

Matthew 5: 48 To use the Christian injunction in illustration: the upper trigram of Heaven is perfect, and the lower trigram of Movement is asked to reflect on how far he conforms to this ideal. In psychological terms, how do the goals of the ego compare with those of the Self, the entity to whom the Work is dedicated? Wilhelm has some interesting commentary on this hexagram, stating that it can indicate unexpected misfortune. In his book, Lectures on the I Ching, he comments: Wu Wang is very peculiar, and its name is not easy to translate. I have used "Innocence," or the “Unintentional." Having meanwhile thought about the matter more, I would today render Wu Wang with the term “Subconscious," even though this expression seems somewhat too modern ... That which as [Divorcement] severs life enters here into unconscious realms ... Because the shock is within and is unconscious, it cannot take its course, and therefore causes the unexpected to happen. An unexpected disaster is afoot; something may be robbed or stolen. See line three and its commentaries for further insights into Wilhelm's ideas here. To receive this hexagram without changing lines is tantamount to being asked if you are perfect enough to take action without harm. Sometimes, depending on circumstances, it can also suggest that your position is correct and blameless. As always, the context of your query will leave no doubt when this latter interpretation is intended. If there is doubt, rephrase the question and ask until you understand. The oracle uses ambiguity to develop your intuition -especially so on those occasions when all you want is a quick answer.

SUGGESTIONS FOR MEDITATION

Compare what is said here about the Ancient Kings with what is said about them in hexagrams 8, 16, 20, 21, 24, and 59. What common theme unites them, and how does it relate to the concept of the Work?