23 · 山地剥

剥卦原文

剥。不利有攸往。

象曰：山附于地，剥。上以厚下，安宅。

白话文解释

剥卦：有所往则不利。

《象辞》说：本卦上卦为艮为山，下卦为坤为地，山在地上，风雨剥蚀，这是剥卦的卦象。君子观此卦象，以山石剥落，岩角崩塌为戒，从而厚结民心，使人民安居乐业。

《断易天机》解

剥卦艮上坤下，为乾宫五世卦。剥卦象征剥落，因山高倾危而剥落。此时为阴气极盛之时，君子宜谨慎隐忍，不可贸然行动。

北宋易学家邵雍解

剥削蚀烂，灾情之忧；进取难成，顺时而止。

得此卦者，时运不佳，多有损失，前进有阻，宜顺时而止，安份自守。

台湾国学大儒傅佩荣解

时运：时运不佳，安心自守。

财运：出口获利，剥人之财。

家宅：不离己宅，寄居可买。

身体：魂不附体，千万小心。

传统解卦

这个卦是异卦（下坤上艮）相叠。五阴在下，一阳在上，阴盛而阳孤；高山附于地。二者都是剥落象，故为“剥卦”。此卦阴盛阳衰，喻小人得势，君子困顿，事业败坏。

大象：山附于地喻山石崩而落于地面上，五阴迫一阳，正义被损。

运势：恶运缠身，宜重新部署，不宜自作聪明，防被女子及小人连累。

事业：时运不佳，乃大势所趋，个人只能顺应时势而暂停行动，静观待变，不可冒险，积极创造条件，增强实力，谨慎隐忍，勿与小人同流。时来运转，成就事业，为期不远。

经商：已从高峰转入低落，进入不景气时期，需要认真总结经验教训，进行整顿，尤其不可孤注一掷。景气形势一旦到来，可顺势从容再起。

求名：成功的可能性不大，不宜执意强求，应继续创造条件，努力提高自己，充实处世的本领，增强实力，待机东山再起。

婚恋：务须慎重考虑，除非有十分般配者，不要随便进行。双方应注意维护家庭的和睦。

决策：一生曲折较多，往往隐入不顺利的境况，甚至绝境，但可绝处逢生。只要冷静分析形势，顽强拼搏，一定会彻底改变命运，获得美好的结果，为他人惊羡。关键是不可急于求成，尤其不可冒险。须顺应时势，并防小人陷害。

第二十三卦的哲学含义

剥卦卦象，山地剥卦的象征意义

剥卦，是异卦相叠，坤卦在下，艮卦在上。坤为地，在山之下；艮为山，在地之上。山在地上，常年受到风吹雨打，雷击日晒，被剥蚀不止。

从整个卦象上看，五阴在下，一阳在上，阴盛而阳孤；高山附于地。高山被风雨侵蚀而剥落，其原来的美色遭到破坏，剥落物落在地上，把大地上的原物压坏，破坏了大地原有的美色，对大地也是一种破坏。所以剥卦具有破坏性。此卦阴盛阳衰，喻小人得势，君子困顿，事业败坏。当然，易经是充满辩证思想和发展变化的哲理，若是剥落物落到地上，地上正是一个坑，剥落物将其填平；或者地上是贫瘠的土地，剥落之物土壤肥沃，这又是好事了。

剥卦位于贲卦之后，《序卦》之中这样说道：“致饰，然后享则尽矣，故受之以剥。剥者，剥也。”经过贲卦的文饰，通达到了尽头，接着就是剥蚀了。

剥卦是承接上一象征盛大无比的贲卦而来的一卦。此卦谈的是事物有盛必有衰落的道理。从初爻到第四爻基本上都是这个意思。其第五爻谈的是对衰落采取的一些补救办法，其最后一爻谈的是采取的一些补救办法之后所取得的效果。

剥卦属于中下卦。《象》中这样评断此卦：鹊遇天晚宿林中，不知林内先有鹰，虽然同处心生恶，卦若逢之是非轻。

此卦卦名为剥。《说文》中说：“剥，裂也。”《广雅》中说：“剥，离也。”可见“剥”字的本义是指去掉物体表面上的东西，也就是剥离、剥脱、剥落的意思。装饰的东西不会长久，最终都要脱落，就像我们搞家装一样，过几年，墙表面就得剥落，还得重新装修。所以贲卦的下面，便是剥卦。《序卦传》中说：“致饰，然后亨则尽矣，故受之以剥。”《杂卦传》中说：“剥，烂也。”可见《序卦传》与《杂卦传》是社会变化而言的。盛世之时，人们讲究装饰，过度的奢侈，就像腐烂物一样，会逐渐剥蚀盛世的繁荣，使盛世走向衰落。

23.山地剥(䷖)-高岛易断

“剥”字从刀，录声。录，《说文》“刻木也”《归藏》则作刀刀，从两刀。卦体上《艮》下《坤》，《艮》为山，《坤》为地，“山附于地”也。卦德五阴一阳，一阳居上，五阴在下。所谓山者，亦贲耳，阴盛阳微，有发发乎山崩为地之象。《彖传》不曰山在地上，而曰“山附于地”，“附”，寄托也，已难保安止而不动矣。日削日剥，势所必至，故名此卦曰《剥》。《剥》继《贲》而来，以《贲》之饰极，反而为《剥》，《离》变为《坤》，火化为土，土旷山微，所始培塿，《剥》之易易，是小人众而君子孤也。对卦为夬，夬五阳盛长，决去一阴，故曰“利有攸往”；《剥》五阴盛长，剥落一阳，故曰“不利有攸往”。

剥：不利有攸往。

▲　篆书剥

▲　篆书剥

《彖传》曰：《剥》，剥也，柔变刚也。不利有攸往，小人长也。顺而止之，现象也。君子尚消息盈虚，天行也。

《彖传》曰：“剥，剥也。”《序卦传》曰：“剥者尽也。”《杂卦传》曰：“剥烂也。”或又为脱，为落，为褫，为裂，为击，是悉取剥消之义。《剥》为阴阳消长十二卦之一。《乾》之时，一阴始生于下，为《姤》，为《遁》，阴柔益长，阳刚渐消，刚变为柔，至此仅存上之一阳而已。今一阳又将消尽，故名曰《剥》。阳为君子，阴为小人，五阴灭一阳，是“小人道长，君子道消”，故曰“不利有攸往，小人长也”。卦体《坤》为顺，艮为止，君子观此象，宜体《坤》之顺，法艮之止，顺以安分，不与小人争功，止以待时，不与小人竞进，“消息盈虚”，合乎天行，方默持乎气数，以待一阳之来复也。当此剥乱之会，君子退居无位之地，顺其分，止其身，留作硕果转移之机，正赖有此君子也。故夬之一阴尽，而姤之一阴即生于下；《剥》之一阳尽，而《复》之一阳即生于下。此即“消息盈虚”，天行之循环也。

以此卦拟人事，凡命运之通塞，家道之盛衰，以及富贵、贫贱、寿夭、疾病皆存焉，其实原不外夫阴阳消长。阴阳二字，在人则分邪正，在心则判理欲，在事则别公私。邪人众则正人孤，欲心炽则理心亡，私事兴则公事败，家道因之衰，命运因之塞，危亦甚矣。人当此时，亦惟顺而止，任天行之自然，若欲强而往之，恐必多不利焉。盖剥之害，自下而来，渐剥渐近，初而剥床之足，继而剥床之辨，终而剥人之肤，阳愈消，阴愈长矣。虽有三之照应，五之调护，而硕果之存，系而无用。大厦将倾，独木支之，巨舟将覆，一索系之，少存也，虽曰人事，岂非天命哉！家道之衰而复盛，命运之塞复通，皆伏此一阳以作转机耳，则保此一阳之孤存，岂可不慎哉！

以此卦拟国家，是古今国家治乱之所由来也。大乱之来，不自乱始，至乱极而祸不可力挽矣。正当乱极之时，小人盈廷，忠臣受戮，志士殒亡，以柔变刚，刚阳殆将剥尽矣。如夏之龙逢，殷之比箕，其精忠一往，而辄遭不测者，自古以来，类皆如是，是所谓“不利有攸往”也。惟若微子之去殷，太公之避纣，我国菅右相之遇贬，为能顺而止也。小则谓明哲之保身，大则谓待时而翊运，《剥》之上九，所云“硕果不食”者，即指此翊运之君子也。在小人虽同恶相济，其间岂无稍知名分，顾惜忠良？如《剥》之六三，能应上九，《剥》之六五，能制群阴，以其柔居阳位，因能抑阴以扶阳，是为卦中一阳来复之机，即国家危而复安之兆也。天行循环，其运如斯，为国家者，不幸而时当剥乱，宁可顺止，毋为“攸往”，斯得矣。

通观此卦，阴盛剥阳，九月之卦，肃杀之气，剥落万物之象也。夫阴阳消长，天行也，治乱盛衰，世运也。造化之理，文胜必敝，朝华之草，夕而零落，此《剥》所以次《贲》也。夫祸起于微，悔生于终，强与之争，终必致灾，安而自守，可保厥初，《系辞》所以戒其攸往，勉其顺止者，即此理也。初为祸之始，《剥》之渐也；二则较凶矣；三知从正，其势自孤；四虽剥至于肤，灾切近矣；五居尊位，独能调剂群情，招怀以恩，女子小人，各安其分，使相率以从阳，不至进而剥上，上爻硕果之得以存者，赖有此耳。善变者，转祸为福，不善变者，化吉为凶，是以剥则始凶，而终则不凶也。

《大象》曰：山附于地，《剥》，上以厚下，安宅。

地之厚，足以载山，山之重，足以镇地。地在下，故取广厚，山在上，故取安镇。曰“山附于地”，如物之寄附然，则山几摇摇欲动，不得安止矣。上谓人君也，山附于地，犹云君附于民，则君亦危矣。君当此时，所宜厚其下以保其宅之安。上卦《艮》，下卦《坤》，《剥》之渐自下起，故曰厚其下。下厚则上安，即所谓地厚而山安也。爻中曰“床”，曰“舆”，曰“庐”，多取宅中之物，《象》曰“安宅”，从其类也。

【占】　问时运：运不甚佳，宜安定自守，无咎。

○　问商业：须厚其资本，聚积货物，附运出洋，必获利也。商以剥人之财为利，故吉。

○　问家宅：寄居之宅，可出资买归，自己之宅反不利。

○　问战征：防敌袭击，宜厚其兵力。

○　问疾病：魂不附体，恐不吉。

○　问行人：附伴而行，即可归宅。

○　问六甲：生女，始危后安。

○　问失物：得则得矣，恐有残缺。

Judgment

Legge: Disintegration means that it is not advantageous to make a movement in any direction whatever.

Wilhelm/Baynes: Splitting Apart. It does not further one to go anywhere.

Blofeld: Peeling off. At present, there is no goal (or destination) which can be sought with advantage. [Peeling off in the sense of getting rid of hindrances (or hinderers) one after another. The first four lines of this hexagram symbolize a process of ridding ourselves progressively of all those upon whom we are accustomed to rely, for the powers of darkness are in the ascendant and no one can be trusted. However, in the long run, virtue triumphs, as indicated by line five, and ultimately we are all the more esteemed for our steadfastness, as can be seen from line six.]

Liu: Decay. It is unfavorable to undertake anything.

Ritsema/Karcher: Stripping not Harvesting: possessing directed going. [This hexagram describes your situation in terms of something outmoded or worn out. It emphasizes that eliminating what has become unusable is the adequate way to handle it...]

Shaughnessy: Flaying: Not beneficial to have someplace to go.

Cleary (1): Stripping away does not make it beneficial to go anywhere.

Cleary (2): … It is not beneficial, etc.

Wu: Tearing indicates that it is not advantageous to have any undertaking.

The Image

Legge: The image of a mountain adhering to the earth forms Disintegration. Superiors therefore strengthen their inferiors to secure the peace and stability of their own position.

Wilhelm/Baynes: The mountain rests on the earth: the image of Splitting Apart. Thus those above can ensure their position only by giving generously to those below.

Blofeld: This hexagram symbolizes a mountain resting upon the earth. The truly great shower generosity upon those under them to enable them to live in peace and comfort. [The upper and lower trigrams, mountain and Earth, symbolize the Superior Man and the people in his care.]

Liu: The mountain stands on the earth, symbolizing Decay. Those above should act with benevolence toward those below. Then there will be peace and security.

Ritsema/Karcher: Mountain adjoining with-respect-to earth. Stripping. Using munificence above to quiet the position below.

Cleary (1): Mountains are joined to the earth. Those above secure their homes by kindness to those below.

Wu: The mountain is subordinated to the earth; this is Tearing .Thus those above treat those below with liberal rewards to secure their own positions.

COMMENTARY

Confucius/Legge: Disintegration means overthrowing or being overthrown: the magnetic lines attack the dynamic line at the top in order to change it into one of themselves. It is unwise to move in any direction because inferior elements are now increasing in power. The superior man, observing this, stops all forward movement. He defers to the exigency of the time, realizing that increase and decrease, ripeness and decay are cyclic rhythms.

Legge: Disintegration is the symbol of falling or causing to fall, and refers to the process of decay or overthrow in both the natural and political worlds. The figure consists of five yin lines below and one yang line on top. Decay has begun at the bottom and crept upward. The hexagram symbolizes the ninth month when summer has passed and the year is about to fall into the sterile arms of winter. In the political world, inferior men have gradually displaced good men until only one remains. The lesson for him is to wait because the power operating against him is too strong. Eventually a change for the better will appear. The specific image is that of a bed and its occupant, and the symbolism describes the attempts made to overthrow him. The lower trigram of Docility and the upper

trigram of Keeping Still suggest to the superior man of line six how he can best

deal with the prevailing circumstances. The situation is not hopeless -- winter is followed by spring, night by day, and the waning moon soon grows full again. So will it be in the course of human affairs. The idea behind the Image is that a mountain has the earth for its foundation. If the earth is thick, the mountain preserves its height. So it is with the sovereign and people.

NOTES AND PARAPHRASES

Judgment: Disintegration means do not act. The Superior Man stabilizes his responses and seeks tranquility. The twenty-third hexagram is the inverse of Return, the hexagram immediately following it. Each figure depicts an opposite pole in a cyclic progression. Here the old cycle has disintegrated to the point of dissolution. The following hexagram depicts the Return to the beginning of a new cycle. The first four lines of Disintegration show the gradual erosion of a position or frame of reference, symbolized by a bed or couch. The inferior forces creep up from below like termites to undermine a solid foundation. The fifth line shows a gathering of forces for a potentially positive transformation, and the top line suggests the first stages of this transformation. The implication is that times of disintegration needn't always be regarded as negative, or a foregone conclusion. We still have the choice to alter conditions in our favor. That the superior man "strengthens his inferiors" to insure the stability of his position, means that one stabilizes one's psychological situation by defusing the

causes of rebellion -- safeguard the foundation where it is weak. Hexagram number forty-three, Resoluteness, is a negative picture of this figure, and the message in the Image is very similar: "The superior man does not hoard his

wealth, but shares it with his subordinates." The idea is subtle -- it doesn't mean to indulge your weaknesses, but to monitor them encouragingly so that they may become transformed into positive forces. Whenever we go deep enough toward the core of a sub- personality, we

find that the core -- which is some basic urge, or need -- is good. For practical purposes, this can be considered an absolute. No matter how many layers of distortion may surround it, the basic need, the basic

motivation, is a good one -- and if it becomes twisted, it was because of

not being able to express itself directly. The real core -- not what the subpersonality wants, but what it needs -- is good. A basic purpose of the coordination phase is to discover this central urge or need, to make it conscious, and to find acceptable ways in which it can be satisfied and fulfilled. And, provided we have sufficient understanding and skill, it can

be satisfied -- if not fully, at least enough to maintain the process of growth.

James Vargiu -- Subpersonalities