39 · 水山蹇

蹇卦原文

蹇。利西南，不利东北。利见大人，贞吉。

象曰：山上有水，蹇。君子以反身修德。

白话文解释

蹇卦：筮遇此卦，利西南行，不利东北行。利见贵族王公，获吉祥之兆。

《象辞》说：上卦为坎，坎为水；下卦为艮，艮为山，山石磷峋，水流曲折，是蹇卦的卦象。君子观此卦象，悟行道之不易，从而反求诸己，修养德行。

《断易天机》解

蹇卦坎上艮下，为兑宫四世卦。此卦利于向西南方向行，不利于向东北方向，又利见大人。

北宋易学家邵雍解

踏步难行，艰辛万苦；进退维谷，容忍待时。

得此卦者，身心忧苦，举步维艰，宜守正道，不可妄动，涉险境者会有灾难。

台湾国学大儒傅佩荣解

时运：处于艰困，更加奋勉。

财运：财不流通，难以得利。

家宅：防水冲损；婚姻有悔。

身体：足部有疾，小心保养。

传统解卦

这个卦是异卦（下艮上坎）相叠。坎为水，艮为山。山高水深，困难重重，人生险阻，见险而止，明哲保身，可谓智慧。蹇，跋行艰难。

大象：前路险陷，后有高山，进退维谷，如跛者举步为艰。

运势：多灾多难，进退两难，此时宜守正道，不可轻举妄动，动反招祸。

事业：诸事开头难，坚持下去，会有好的结果。人生不易，首先得求助自己，修德养性。志高自信，奋勇进取。逢到困难，得求友人相助，行动不可冒险，要以柔克刚，待机候时，量力而行。

经商：逐步起业，冒险行事，自寻苦恼。宜加强商业道德，真诚同他人合作，陷入困境时，不得见死不救，而应奋不顾身。联合行动，可活跃于市场竞争之中。

求名：循序渐进，加强自身修道。居静观动，待变，伺机而动，能进则进。内心坦然，不可为追逐名利而冒险。与贤能结合，追随高人，必能转危为安。

婚恋：不很顺利，不得急，宜慎重选择。但应有自知之明。

决策：艰难不利。但可视为考验。奋进向前，充满信心，切勿自寻苦恼，交结贤人，相互帮助，坚守中正之道，可遇难呈祥，结得善果。

第三十九卦的哲学含义

蹇卦，这个卦是异卦相叠，下卦为艮，上卦为坎。坎为水，艮为山。山高水深，困难重重，人生险阻，见险而止，明哲保身，可谓智慧。

蹇，是指跋行艰难。蹇卦位于睽卦之后，《序卦》解释说：“乖必有难，故受之以蹇。蹇者，难也。”在睽卦的乖离之后，一定会出现艰难险阻，这正是蹇卦的用意。

《象》中这样解释本卦：山上有水，蹇；君子以反身修德。

《象》中指出：蹇卦的卦象是（山）下坎（水）上，为高山上积水之表象，象征艰难险阻，行动困难。面对这种情况，君子应该很好地反省自己，提高自己的品德修养，通过自身的努力渡过困境。

蹇卦象征陷入困境，难以前进，属于下下卦。《象》中这样来断此卦：大雨倾地雪满天，路上行人苦又寒，拖泥带水费尽力，事不遂心且耐烦。

39.水山蹇(䷦)-高岛易断

《序卦传》曰：“睽者，乖也。乖必有难，故受之以蹇。蹇，难也。”《蹇》与《睽》不相对而适相似：《离》在上，《兑》在下，泽欲润而火自上燥之，用相反也，故为《睽》；《坎》在上，《艮》在下，水欲流而山自下止之，用相阻也，故为《蹇》。此《蹇》之所以继《睽》也。

蹇：利西南，不利东北。利见大人，贞吉。

▲　金文蹇

▲　篆书蹇

《坎》位北，《艮》位东北，天气由北而东，而南，而西；日月出于东，没于西，天之行也。卦体内《艮》外《坎》，自东而北，逆天而行，是以为《蹇》。《蹇》自《睽》来，《艮》《坎》位在东北，《兑》《离》位在西南，就东北之本位，则难上加难，故“不利”，就西南，是《睽》位，则可以济难，故“利”。且东北而西南为顺天，顺天者必利。“大人”，即《离》明继照之大人也，明足济《蹇》，故“利见”。道得其贞，吉无不利。

《 彖传》曰：蹇，难也，险在前也。见险而能止，知矣哉。蹇利西南，往得中也。不利东北，其道穷也。利见大人，往有功也。当位贞吉，以正邦也。蹇之时用大矣哉！

卦体下《艮》上《坎》，《坎》者，水也，《艮》者，山也，水在上，山在下，《坎》为险，故曰“险在前”。下互《离》，《离》为见，《艮》为止，故曰“见险而能止”。就《艮》而言，象取能止，就《蹇》而言，义取能往，故爻辞多曰“往”。“蹇利西南”，《离》正南，《兑》正西，悦而又明，可以出《离》，故曰“往得中也”。东北《蹇》之本位，是以难入，难，故“其道穷也”。知其所往则利，不知而误往焉，则不利，“知矣哉”三字，是为处蹇者警醒之也。“大人”者，谓其位居至尊，德足济蹇，故凡有事于蹇者，所当“利见”，往而见之，不特可以平蹇，且可以见功也，故曰“往有功也”。二至上，皆当位得正，“贞吉”，谓五也，五为《蹇》主，所谓“大人”者，正己而正物者也，故曰“正邦”。孔子论兴邦，曰知难，《蹇》，难也，五“大蹇”，为知难之君；余爻皆曰“往蹇”，是群策群力，为能相助以图《蹇》也。盖处《蹇》之时，不贵知《蹇》而终止，贵在用《蹇》而前往，斯《蹇》之时可济，而《蹇》之用乃大，故曰“蹇之时用大矣哉”。

以此卦拟人事；蹇字从足，从寒省，与謇、骞字相类，皆有难义。蹇，《说文》跛，谓足偏跛，不良于行，而又值“险在前”，故为《蹇》。“蹇，难也”，凡人当蹇难之际，进退趑趄，皆有偏跛不前之象，此卦之所以名《蹇》也。卦象为山上有 水，水在地则平，在山则险，人见其险，而裹足不行，则险止于此，人亦止于此，虽其智能避险，其将何以济险乎！爻辞皆曰“往蹇”，可知《蹇》之用，不在能止，而在能往，故曰“往有功”。然往亦宜审其方向，北《坎》方，东北《艮》方，坎水《艮》山，仍为蹇难之方，往之“不利”，是谓“其道穷也”；西南《 坤》方，坤为地，为康，是康壮之地，往之则利，是谓“往得中也”。有位者谓大人，有德者亦谓大人，当此艰险在前，不辨向往，往见老成熟练者，示我周行，斯“往有功也”。“当位”，谓当其方位，正路而行，自然获吉。《蹇》既得出，人事乃亨，亨则小可以正身，大亦可以正邦。际蹇之时，因蹇之用，不以蹇而伤其穷，转以蹇而大其用，故曰“蹇之时用大矣哉”。

以此卦拟国家，卦以五爻为主，五居尊位，为君，爻曰“大蹇”，是当国家之大难也。《坎》为沟渎，为隐伏，隐处而有沟渎，是陷阱也；《艮》为径路，径为路之至小至狭者，是山间鹿兔之蹊，亦险地也。卦象为险，卦名为《蹇》，国家当此，显见水阻于上，山阻于下，梗塞不通，教化不行，为国步艰难之会，则足以图《蹇》有功者，惟在此五爻耳。《彖》所称“利见大人”者，指五爻而言。五爻能度其往之方位，审其方之利害，并妙其《蹇》之功用，故诸爻曰“往”，五爻曰“来”，谓能集“朋来”之力，以济“大蹇”之时，内而正身，外而正邦，非大人不克臻此。

通观此卦，卦体以《坎》上《艮》下为《蹇》，易位则为《蒙》。《蒙》《象》曰“山下出泉”，泉之初出，贵养之以正；《蹇》《象》曰“山上有水”，水之有险，贵往之得中。得中则知险，知险则知往，知往则能知利与不利，而所往不误，斯《蹇》可济矣。自来处蹇而能用《蹇》者，惟在“当位”“贞吉”之“大人”，下此有事于蹇者，皆当“利见”夫“大人”。所谓“大人”者，即指爻中之九五也。五爻又知《蹇》非独力所能济，五与二应，是以五曰“大蹇”，二曰“蹇蹇”，孜孜矻矻，以共济艰难，惟恐少后。盖五者君之道，民之危，犹己之危也；二者相之道，君之忧，犹己之忧也。以身任天下之重者，固当如此也，若徒效保身之哲，踏河入海，措世事于无闻，则有能力济此蹇乎？即在初、三、四、六，均有世道之责，或返而安，或速而济，或见而“硕”，俱欲举天下而治之。在“来誉”之贤，犹冀其有待，圣人之不能忘天下，固如是其至也。然天下非一人之事，济天下非一人之力所能。君必纲罗人材，以收群策群力之效；臣必靖共尔位，以尽为羽为翼之功。然济蹇者才，而所以济蹇，尤在夫德，《象传》曰“君子以反身修德”，有其德则自足化险，自足以靖难。《明夷》《传》曰，“以蒙大难，文王以之”，此可见文王之德之纯也。文王为西南之吉，《彖》曰“利西南”，其以此也夫。

《象》曰：山上有 水，蹇，君子以反身修德。

山上有水为《蹇》，《蹇》反卦《解》，《解》之《象》曰“雷雨作”。雷雨自上而降，雨降则山上之水必随而降，则《蹇》可解矣。君子法之“以反身修德”，不忧其《蹇》之难解，惟虑其德之未修。《坎》为悔，有反悔之意焉；《艮》为慎，有德之义焉。孟子曰，“行有不得者，反求诸其身而已矣”，此之谓也。

【占】　问时运：运当艰难，宜加奋勉，方可出险。

○　问战征：入山穷水，复杂之地，进退两难，宜率六军，戮力向西南进攻，方可获利。

○　问功名：坎险《艮》止，功名有阻，返身加勉，五年后至上爻，《象》曰“利见大人，以从贵也”，成名可望。

○　问营商：水在山上，则水蓄而不流，有财不流通之象，营商者难之。

○　问家宅：此宅傍山，防有山上来水冲落，致损墙屋，宜改易其朝向，乃利。

○　问婚姻：山水本两相为偶，山下水高则为失偶，故有《蹇》。不成则已，成亦必有反悔。

○　问疾病：《蹇》为足疾，涉水登山，必不能往行也。

○　问失物：宜反从身上寻之。

○　问讼事：宜自返而罢讼，吉。

○　问行人：被中途发水所阻，大有险难，他日空身可归。

○　问六甲：生男。

Judgment

Legge: During an Impasse advantage is found in the southwest, disadvantage in the northeast. See the great man. Firm correctness brings good fortune.

Wilhelm/Baynes: Obstruction. The southwest furthers. The northeast does not further. It furthers one to see the great man. Perseverance brings good fortune.

Blofeld: Trouble. The west and the south are favorable, but not the east and north. [That is to say, if we try to forward our plans by proceeding in either of those directions, we shall get bogged down or lost. It could also mean that we should be driven to unvirtuous conduct.] It is advisable to see a great man. [We should seek advice from someone of lofty moral stature and profound wisdom.] Persistence in a righteous course brings good fortune.

Liu: Obstruction. The southwest is of benefit. The northeast -- no benefit. It benefits one to visit a great man. To continue brings good fortune.

Ritsema/Karcher: Limping, Harvesting: Western South. Not Harvesting:

Eastern North. Harvesting: visualizing Great People. Trial: significant. [This hexagram describes your situation in terms of being weak, afflicted or hampered. It emphasizes that going ahead even though haltingly is the adequate way to handle it. (Sic) To be in accord with the time, you are told to: limp!]

Shaughnessy: Afoot: Beneficial to the southwest, not beneficial to the northeast; beneficial to see the great man; determination is auspicious.

Cleary (1): When halted, the southwest is beneficial, not the northeast. It is profitable to see a great person; innocence is auspicious.

Cleary (2): When in trouble, it is beneficial to go southwest; it is not beneficial to go northeast. It is beneficial to see a great person. Correctness leads to good results.

Wu: Difficulty indicates that it will be advantageous in the southwest, but not so in the northeast. There will be advantage to meet with the great man. Auspiciousness will come with perseverance.

Hua-Ching Ni: The good direction is where there is no abyss or high mountains, like the Southwest, but not the Northeast. One should go to the great leader who can work with people in breaking through obstructions.

The Image

Legge: Water on the mountain -- the image of Impasse. The superior man turns around to examine himself and cultivate his virtue.

Wilhelm/Baynes: Water on the mountain: the image of Obstruction. Thus the superior man turns his attention to himself and molds his character.

Blofeld: This hexagram symbolizes water upon a mountain. The Superior Man cultivates virtue by bringing about a revolution within himself.

Liu: Water on the mountain symbolizes Obstruction. The superior man reexamines himself and improves his character.

Ritsema/Karcher: Above mountain possessing stream. Limping. A chun tzu uses reversing individuality to renovate actualizing-tao. [Actualize-tao: Ability to follow the course traced by the ongoing process of the cosmos... Linked with acquire, TE: acquiring that which makes a being become what it is meant to be.]

Cleary (1): There is water atop a mountain, halting. Thus do superior people examine themselves and cultivate virtue.

Cleary (2): Water on a mountain – trouble. Developed people examine themselves to cultivate virtue.

Wu: There is water on the mountain; this is Difficulty. Thus, the jun zi examines his own person to polish his virtue.

COMMENTARY

Confucius/Legge: Impasse means difficulty, with the trigram of Peril up ahead. It is a wise man who can stop his advance at the first sign of danger. Advantage in the southwest means that the dynamic line has advanced to the central position. In the northeast, however, progress is halted. Seeing the great

man insures progress and success. All of the lines except the first are in their appropriate places, suggesting the firm correctness in which the regions of the kingdom are brought to their natural order. Great indeed is the work to be done during an Impasse.

Legge: Impasse is the symbol of incompetency in the feet and legs involving difficulty in walking. Hence it represents a state of the kingdom which makes government an arduous task. The figure teaches how to perform this task under the prevailing circumstances. The Judgment requires three things: the attention to place, the presence of the great man, and the observance of firm correctness. According to King Wen's arrangement of the trigrams, the southwest is occupied by the trigram of the Earth, and the northeast by the trigram of the Mountain. The former is the fertile lowland, the latter the mountain peaks; the former is easily traversed and held, while the latter presents obstacles. Thus the attention to place becomes a

calculation of circumstances -- differentiating those that are promising from those that are likely to fail. The great man is the correctly dynamic ruler in the fifth place, with the proper magnetic correlate in line two. However, favorable position and circumstances, and the presence of the great man do not relieve us from the

observance of firm correctness -- this principle is consistent throughout the I Ching.

Ch'eng-tzu says: "We see here a steep and difficult mountain, on the top of

which is water. Each trigram represents perilousness -- there is peril above and below. Hence it shows the difficulties of the state." The application of the symbolism is illustrated by the words of Mencius: "When our actions do not realize our desires, we must turn inwards and examine ourselves in every point."

NOTES AND PARAPHRASES

Judgment: Dissolve the polarities of an Impasse by seeking its most fertile integration. Use your will in harmony with the principles of the Work. The Superior Man seeks his center and refines his commitment. Lines two and five of this difficult hexagram show those who struggle with hardship; all of the other lines show images of an improper advance followed by a proper return to a former position. Ritsema/Karcher's characterization of the hexagram's overall meaning as an injunction to "(go) ahead even though haltingly is the adequate way to handle (the situation)" is anomalous and at variance with the general import of this figure. Legge's Confucian commentary is more in keeping with its meaning: "It is a wise man who can stop his advance at the first sign of danger."

Legge also chooses an excellent paraphrase of the role of the superior man in the Image with his quotation from Mencius: "When our actions do not realize our desires, we must turn inwards and examine ourselves in every point." In other words, the chances are good that the Impasse may be self-created, and when the ego introspects with care the reasons usually become apparent. It is not unknown at a certain stage of development for the ego, overwhelmed with the enormity of the Work, to evade its responsibilities and vainly try to return to the bliss of its former ignorance. At such times it soon becomes clear that no matter what you attempt, success will be blocked: where others succeed with ease, it will take you five times as much effort just to break even. This Impasse is permanent until you reassume responsibility for the Work. The following quotation is an allegory of this condition:

Yahweh Saboath says this: Reflect carefully how things have gone for you. You have sown much and harvested little; you eat but never have enough, drink but never have your fill, put on clothes but do not feel warm. The wage earner gets his wages only to put them in a purse riddled with holes ... The abundance you expected proved to be little. When you brought the harvest in, my breath spoiled it. And why? It is Yahweh Saboath who speaks. Because while my house lies in ruins you are busy with your own, each one of you.

Haggai 1: 6-10 In one way or another, the Self will attain its intent. To ignore this hard truth is to experience Impasse.