29 · 坎为水

坎卦原文

坎。习坎，有孚，维心亨，行有尚。

象曰：水洊至，习坎。君子以常德行，习教事。

白话文解释

习坎卦：抓获俘虏，劝慰安抚他们，通泰。途中将得到帮助。

《象辞》说：坎为永，水长流不滞，是坎卦的卦象。君子观此卦象，从而尊尚德行，取法于细水长流之象，学习教化人民的方法。

《断易天机》解

坎卦坎上坎下，为坎宫本位卦。坎为陷入、陷阱，为险难之境。此时应坚持信心，才能豁然贯通。

北宋易学家邵雍解

艰难危险，重险重陷；事多困阻，谨慎行事。

得此卦者，运气不佳，多难危险，事多困阻，宜谨言慎行，退守保安。

台湾国学大儒傅佩荣解

时运：逐步升迁，随时防患。

财运：财如流水，商运亨通。

家宅：邻居营造；亲上加亲。

身体：水泻之症，虔心祷告。

传统解卦

这个卦是同卦（下坎上坎）相叠。坎为水、为险，两坎相重，险上加险，险阻重重。一阳陷二阴。所幸阴虚阳实，诚信可豁然贯通。虽险难重重，却方能显人性光彩。

大象：两水重叠，坎水为险，进固险，退亦险，进退两难。

运势：危机重重，宜沉著应付，保持心境开朗，凡事莫与人争。

事业：陷入重重艰难险阻之中，险况丛生。既不得冒险，也不可束手待毙，应以积极态度，努力创造条件，改变处境，化险为夷。务必实心实意，充满信心，不图侥幸，不辞艰险，宜静观待变，运用智慧，突破险境，转危为安。

经商：十分不利，甚至陷入面临破产的境地，但内心应沉着踏实，保持头脑冷静，身陷险境而心不陷，勿轻举妄动，先求自保以观变，把握时机以脱险。

求名：不为他人理解，怀才不遇，千万不可自暴自弃。不改初衷，泰然自若，循序渐进，终可为人理解和发现。

婚恋：多遭不利，应冷静分析原因，积极改变自身条件。双方同舟共济，共渡难关。

决策：不幸。然而是转运前的考验。只要能不因困境而失常，且不图侥幸，保持信心，勿自陷险境。镇定自若，不轻举妄动，洞察时机，必可转危为安，成出险之功。

第二十九卦的哲学含义

坎卦卦象，坎为水卦的象征意义

坎为水，《易经》中坎卦的符号为“”。这个符号的产生，是由于古人观望滔滔的江河，见中流强劲有力，像射出的箭一样，并向两边撞开一道道或缓或急的波汶和水流，于是以“一”象征中流，以“一”象征涌向两边的支流或波纹，合在一起，便形成了“”这一符号，以象征水。

坎卦除了象征水之外，还代表着月亮。

坎卦表示艰难、险阻的状态。

六四十卦之中的坎卦，这个卦是两个坎卦相叠。坎为水、为险，两坎相重，

险上加险，险阻重重。一阳陷二阴。所幸阴虚阳实，诚信可豁然贯通。虽险难重重，却方能显人性光彩。

坎卦位于大过卦之后，《序卦》之中说道：“物不可以终过，故受之以坎。

坎者，陷也。”大过卦有行动过当之意，如果行动过当，就会陷入危险之中，所以接下来谈坎卦。

《象》中这样解释坎卦：水洧至，习坎；君子以常德行，习教事。

《象》中指出：坎卦的卦象是坎（水）下坎（水）上，为水流之表象。流水相继而至、潮涌而来，必须充满前方无数极深的陷坑才能继续向前，所以象征重重的艰险困难；君子因此应当坚持不懈地努力，反复不间断地推进教育事业。

坎卦启示了行险用险的道理，属于下下卦。《象》中这样来断此卦：一轮明月照水中，只见影儿不见踪，愚夫当财下去取，摸来摸去一场空。

此卦名为坎。《说文》中说：“坎，陷也。”可见坎的本义是指坑与穴。但是这种地方正是水的居留之地，“水就下，处卑下之地”，所以坎也代表水。事物不可能永远是顺利地得以通过，总会有坎坷阻挡，所以大过之后便是坎卦。这就是《序卦传》中所说的：“物不可以终过，故受之以坎”。正因为这样，坎卦也含义险阻的含义。

卦画：坎卦的卦画是四个阴爻两个阳爻，两个阳爻分别位于上下卦之中。

卦象：从卦象上分析，坎卦是两个三爻坎卦重叠而成，象征一个陷阱接着一个陷阱，一个险阻接着一个险阻，一个险难接着一个险难，大水泛滥，灾难重重，缕遭坎坷。上卦的坎可代表天上的水，即雨、露、霜、雪、云、雾等，也代表外面来的灾难；下卦的坎可代表地中的水，即河、海、泉、湖、泊等，也代表内部引发的灾难。总之坎卦是内忧外患，险难不绝。

29.坎为水(䷜)-高岛易断

《坎》从《大过》来。《序卦传》曰：“物不可以终过，故受之以《坎》。”《坎》字从土，从欠，欠，不足也，以不足备其《大过》，故继之以《坎》。卦体一奇二偶，二偶《坤》地，一奇《乾》天，《乾》天藏于《坤》地之中，元气充溢，化湿而生水，是谓“天一生水”，此《坎》之所以为水也。

习坎：有孚，维心亨。行有尚。

▲　篆书坎

卦体上《坎》下《坎》，是上下皆水也。八纯皆上下一体，独《坎》加“习”。“习”有二义：一谓便习，即“学而时习之”之习，谓坎险难涉，必须便习谙练，方可以济；一谓重习，谓上下皆《坎》，是取重叠之义。《坎》中一画即《乾》阳，《乾》阳刚正，诚实居中，故曰“有孚”。一阳在中，中即心也，元阳开通，故曰“维心亨”。“心亨”者，亦即从《乾》“元亨”来也。以此行险，则孚而能格，亨无不通，故曰“行有尚”也。

《 彖传》曰：习坎，重险也。水流而不盈，行险而不失其信，维心亨，乃以刚中也。行有尚，往有功也。天险不可升也，地险山川丘陵也，王公设险以守其国，险之时用大矣哉！

“习坎”，习，重也；《坎》，险也，是险不一险，故曰“重险”。习字从羽，从白，注谓鸟数飞也。盖鸟以数飞，能避罗网之险；故《坎》曰“习坎”，亦取其可以避险也。《坎》为水，水流不息，随流随进，而未尝见其盈也。水随月为盈虚，朝潮夕泛，涨落有常，而未尝失其时也。二五两爻，体《乾》皆中实，中者，心也，惟中实乃“有孚”，亦惟中实乃能“亨”。心之所以亨者，以其刚之在中也，中有刚则心泰，心泰则神旺，神旺则一往直前，而所在有功，其行是可嘉尚也。大凡天下之事，处顺则 易，履逆则难。孔子论仁，征之于造次颠沛，《中庸》论道，极之于夷狄患难，艰险之地，非有定识定力者不敢行也，若鲁莽而行之，亦鲜见其有功者哉。八卦之德，美而多吉，惟《坎》为险多凶。人皆以险为可惧，而《坎》乃以险而为用，天以险而成其高明，地以险而成其博厚，国以险而成其强大。险之为险，其用甚大，知险之为用，则可知《坎》之为用矣。

以此卦拟人事，《彖传》曰“重险”，以见险之不一险也。卦体上下虚而中实，知虚者皆水，而中实为土，亦虚处为陷，而中实为孚。孚者何？以心相格也。人能以心相格，其心自然亨通，所谓忠信可涉波涛者，此也。在初经涉险者，往往临险而却步，然万里风帆，贾客频行而不惧，千重绝壑，樵夫徒步而忘危，何也？以其习熟也。《坎》之一卦，所以加一“习”字，正以勉人当习验之而无忽焉。水之流时往时来，不愆期候，是其信也；水之行，注浍注川，自然流通，是其功也。人皆以水为阴柔，不知水有刚中之德，惟其刚中，是以能亨。人若狃于阴柔，必致迂滞不通，其奚以能亨乎？亦奚以能行乎？知其刚中，而习练以行之，则视险如夷，而所往有功，询可嘉尚矣。盖观夫天而悬邈高远，其险不可登也；观夫地而深山大泽，其险有各在也；观夫国而下阳大岘，其险有必争也。谓险可用，而险亦有时不可用，非险之不可用也，亦在用之得其时耳，故不曰险之用大，而曰“险之时用大矣哉”。

以此卦拟国家，《坎》卦二阳四阴，二五君臣之位，皆陷于二阴之险中，朝政紊乱，民志嚣张，加以气候失节，谷麦不登，正值天时人事之穷，因之以成坎险之世也。内卦初爻，为《坎》之始，是国家初值其险，失道则凶矣。三爻是一险未平，一险又来，国家之势几危矣。二爻虽秉阳刚之德，而力求济险，无如两《坎》相接，陷溺已深，所得亦小矣。外卦四爻，以阴居阴，处重险多惧之地，樽簋之二，以象其重累，是国家危急存亡之际也。上六与初爻，相为首尾，初为险之始，上为险之终，初犹得曰昧于未经，上则狎以为常矣，不可以理论也。九五为卦之主，阳刚独揽，与九二相应，九二能操心虑患，夙夜靖共，辅佐九五之君，拨天下之乱，靖国家之难，上下交孚，治道乃亨，往而有功，乌容没也哉！圣人于《坎》而勉以“习”，于险而惕以“重”，于“流而不盈”者言其深，于行而有信者验其诚，而坎险乃可济矣。君子之所以“常德行，习教事”者，胥是道也。盖天之所以高，地之所以厚，王公之所以立国，皆险之用也。如《坎》、睽、蹇，皆非美事，圣人有时而用之，故皆赞叹之曰“时用大矣哉”，此义不可不知也。

通观此卦，是进固险，退亦险，是谓重险，困上加困之象也。《彖》说君子之难，爻说小人之难，以示出《坎》之道者也。夫处险而动心忍性者，君子之《坎》也；值险而坠节陨身者，小人之《坎》也。人生值世，莫不有坎，而所以防险者，要自有道也。故《彖》辞首勉之曰“习”，继惕之曰“孚”，而终美之曰“亨”。盖渭水之为物，流而顺行，则无涨溢之患，塞而滞，则必溢，故行险者谨慎恐惧，不失其信，可终得其成功也。察六爻之情，同处困难，各有吉凶。初六为履险之始，习而未精，遂陷深坑，外无应援，不克自济，是以凶也。九二刚中，求而有得，则险而不险，险在其中，即亨在其中也，是以日“未出中也”。六三两《坎》相接，入险既深，阴柔不正，未能出险，是以“终无功”也。六四虽抱忠贞之心，而局量狭隘，自乏救险之才，唯祈鬼神，从九五之阳，而得出险者也，是以曰“刚柔际也”。九五阳刚中正，高居尊位，为《坎》体之主，《象传》所谓“水流而不盈”者，惟五当之。水德在平，平则险不为险，是以曰“无咎”也。上六居《坎》之极，《坎》为狱，此为陷险而入于狱也。初之失道，尚可宥焉，终之失道，不可宥也。惩以“三岁”，期其悔复，是以三岁凶也。盖人之涉世，如水流坎，无时无险厄，无地无缺陷，庸人处之，遂步成荆棘，君子履之，畏途亦康衢。何者？君子习惯，庸人生疏，此《坎》之所以贵习也。

《大象》曰：水洊至，习坎，君子以常德行，习教事。

《坎》为水，水性本至平，可为物之准则也，故《坎》为通，为平，为中实之信。“洊”，重袭也，雷曰浪者，声相续也，水曰洊者，流相续也。“常”者谓终始如一，“习”者谓一再不已。君子法水之洊，而日新其德，法《坎》之习，而不倦其教，德以有常而不改，教以练习而不辍。内卦三爻属己，所以修己也；外卦三爻属人，所以教人也。修其既成，勉其未成，君子济险之功在是焉。

【占】　问战征：有敌兵频番侵袭之势，宜时刻防备。

○　问功名：有逐步升腾之象。

○　问营商：财如流水，源源而来，可久可大，商运亨通。

○　问家宅：此宅外北首，必有坑陷，泉流不息。《坎》辰在子，上值虚危，危主盖屋，恐邻居有营造之象。

○　问疾病：防是水泻之症，历久未愈，宜祷，取“樽酒簋贰”之义。

○　问婚嫁：必是亲上加亲，有重复联亲之象。

○　问六甲：生男。

Judgment

Legge: The trigram of Danger, here repeated, shows the possession of sincerity, through which the mind is penetrating. Action in accordance with this will be of high value.

Wilhelm/Baynes: The Abysmal repeated. If you are sincere, you have success in your heart, and whatever you do succeeds.

Blofeld: Abyss upon abyss -- grave danger! All will be well if confidence is maintained and a sharp hold kept upon the mind; activities so conducted will win esteem.

Liu: Water doubled. Danger. Sincerity leads to success (peacefulness) in your heart and mind. You will succeed in your actions. [This hexagram means danger, misfortune, or entanglement in a difficult situation... You should be both careful and patient; do not struggle with all of the difficulties around you.]

Ritsema/Karcher: Repeating Gorge. Possessing conformity. Holding-fast the heart Growing. Movement possesses honor. [This hexagram describes your situation in terms of a dangerous situation you cannot avoid. It emphasizes that taking the risk without reserve, the action of Gorge, is the adequate way to handle it. To be in accord with the time, you are told to: venture and fall!]

Shaughnessy: Repeated Entrapment: There is a return; the appended heart; receipt; in motion there will be elevation.

Cleary (1): In mastering pitfalls there is truthfulness; thus the mind develops. There is excellence in practice.

Cleary (2): In multiple danger, if there is sincerity, the mind gets through and action has value.

Wu: Entrapment indicates there is confidence. The heart of the matter is that it is pervasive. Actions taken in its accord will be commendable.

The Image

Legge: The image of water flowing on continuously forms the repeated trigram of Danger. The superior man, in accordance with this, maintains constantly the virtue of his heart and the sincerity of his conduct, and practices the business of instruction.

Wilhelm/Baynes: Water flows on uninterruptedly and reaches its goal. The image of the Abysmal repeated. Thus the superior man walks in lasting virtue and carries on the business of teaching.

Blofeld: This hexagram symbolizes water flowing on and on and abyss upon abyss. [The trigram K'an is usually inauspicious; here it occurs in duplicate as the upper and the lower trigram; thus the implication is that we are beset by grave dangers from which, if we can escape them at all, the utmost skill and confidence will be required to extricate ourselves.] The Superior Man acts in accordance with the immutable virtues and spends much of his time instructing others in the conduct of affairs.

Liu: Water flows unceasingly into the depths symbolizing Water doubled. The superior man constantly preserves his virtue and practices his task of education.

Ritsema/Karcher: Streams reiterating culminating. Repeating Gorge. A chun tzu uses rules actualizing-tao to move. [A chun tzu uses] repeating to teach affairs. [Actualize-tao, TE: realize tao in action; power, virtue; 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): Water travels, double water. Thus do superior people consistently practice virtue and learn how to teach.

Cleary (2): Water comes repeatedly – multiple danger. Developed people practice teaching by constant virtuous action. [This is in perfect accord with the Tiantai Buddhist teaching of knowing how to get through an impasse, the method of making an impasse itself into a way through; this is also the method of skillfully using natural ills.]

Wu: Water comes time and again; this is Entrapment. Thus the jun zi practices virtuous conduct and reviews didactics.

COMMENTARY

Confucius/Legge: Danger repeated shows us one defile succeeding another.

This is the nature of water -- it flows on, without accumulating its volume so as to overflow; it pursues its way through a dangerous defile, without losing its true nature. That the mind is penetrating is indicated by the dynamic line in the center. Advance in accordance with this will be followed by achievement. The dangerous height of heaven cannot be ascended; the difficult places of the earth are mountains, rivers, hills and mounds. Kings and princes arrange, by means of such strengths, to maintain their territories. Great indeed is the use of what is here taught about seasons of peril.

Legge: The trigram of Danger which is doubled to form this hexagram is the symbol of water, and means a pit, a perilous cavity or defile with water flowing through it. The trigrams consist of a dynamic central line between two magnetic

lines. Together they symbolize danger -- how it should be encountered, its effects on the mind, and how to escape from it.

Liang Yin says: "Water stops at the proper time, and moves at the proper time. Is not this an emblem of the course of the superior man in dealing with danger?” The K'ang-hsi editors say that to exercise one's self in meeting difficulty and peril is the way to establish and strengthen the character, and the use of such experience is seen in all measures for self-defense.

NOTES AND PARAPHRASES

Judgment: Commitment to the Work engenders a keen discernment of threatening situations and the factors which create them. With the ability to recognize the dangerous elements in a situation, success is assured. The Superior Man maintains his connection with the Self and learns from the trials thus provided. This is one of the first hexagrams that one learns to recognize by name and number, and it is usually received with trepidation. Like the Death card in Tarot, it is often interpreted as an evil omen, although a deeper understanding reveals opportunity rather than defeat in such images. There is danger and suffering in the Work, but probably far less of it (in the long run) than in an ordinary unexamined life. Anguish in the service of

purpose is ultimately tolerable -- it is the incredible suffering of ignorance that is truly tragic: all that pain and sorrow expended on worldly illusions! The Confucian commentary provides some valuable insights concerning the defensive use of danger by kings and princes to protect their realms. To

master a dangerous challenge before one can progress to a higher level of awareness is a classical theme of initiation: without it, the candidate would be destroyed by forces he wasn't ready to confront. (This is the purpose and meaning behind of the "Guardian of the Threshold" archetype.) Danger is evil or

unfortunate only if one is intimidated by it -- correct behavior in accordance with the principles of the Work will always take you to your destination. The Self will seldom, if ever, give you a test that you cannot pass if you fully apply yourself. When it seems otherwise, bear in mind that failure often renders better lessons than success, or the illusion thereof. A neurosis is by no means merely a negative thing, it is also something positive. Only a soulless rationalism reinforced by a narrow materialistic outlook could possibly have overlooked this fact. In reality the neurosis contains the patient's psyche, or at least an essential part of it; and if, as the rationalist pretends, the neurosis could be plucked from him like a bad tooth, he would have gained nothing but would have lost something very essential to him. That is to say, he would have lost as much as the thinker deprived of his doubt, or the moralist deprived of his temptation, or the brave man deprived of his fear. To lose a neurosis is to find oneself without an object; life loses its point and hence its meaning. This would not be a cure, it would be a regular amputation.

Jung -- Civilization in Transition

“坎中满”，即坎卦代表的是阴爻在外，一阳爻在中间，表示四面向心性发展的趋势。外柔顺、而内刚健。内动而外静，内部交换，旋转向心集聚，为水柔而流动，刚刀也难斩断，而滴水又能穿石，表面柔弱而内含刚性。故坎卦正象为水。“坎”字又有欠土之意，土缺必成洼穴、洼穴易得水。表示向心流动，旋转聚能之势。“坎者，水也”。

坎卦卦德为险陷。表示一阳陷于二阴爻之中，有坑穴之象，故易陷落沉溺，如水中旋涡最险，又有向心趋势，故陷。坎北方之卦，为冬至前后万物归藏之季。“坎者，陷也。”水总在存陷于低洼之处。“坎有险”。

坎为劳苦：水流不息，劳而不倦之象。

坎为流淌：水有流动之象。

坎为沉溺：一阳陷于二阴之中，似生命落于水而不能自拔。

坎为聚心：一阳处于二阴之中，如二心团结一致。

坎为破败：坎为弓轮、车轮磨损而坏。

坎为思想：动脑筋之状态，外边无动静，全在头脑里动。

坎为法律（规则）：阴顺阳，法贯众。

坎为黑暗：低洼而暗。坎为子夜，为暗。坎为冬至前后，日照时间短，夜长，故暗。

坎为伏从：水势依服，伏壁效应。

坎为善变：水分固液气三态，主变化之象。

坎为忧虑：水险而隐，令人忧虑。

坎为罪恶：阳陷阴中，水患无情。

坎为淫荡：阳人阴中，坎为下阴、生殖系统。

坎为隐伏：外柔内刚，阳陷阴中，水潜地下。

坎为困顿：一阳陷入众阴之中，因而不得动。

坎为清洗：水洗万物，清爽干净。

坎为污染：水清洗而污染。

坎为矫柔：水流曲直，变化不一。

坎为畅通：水流冲刷，终能通达。

坎为曲折：水流曲折。

其他象意：灾难、凹陷、交换、思索、哭泣、漂泊、冷却、病灾、丢失、暗昧、不安、义气（施恩）、欺诈、狡黠、疑惑、多心、劳碌、聚集、贼盗、崩溃、沉寂、聪明、诚信、仁慈、智慧、算计、随波逐流、变化无常。坎为宫律（音律），为志向，为心思，为谋略，为警惕，为疑惑，为后悔，为怜悯，为遗忘，为濡湿，为哭泣，为眼病（生翳长膜），为灾难（灾害），为悖乱（混乱），为欲望，为残暴，为恶毒，为亵渎，为信用、为水平，为山脊，为阴夜，为岁（三岁），为校对，为车马。为孤独，为卜筮。

从人物类象而言：由劳卦坎而知，坎多代表贫穷劳碌之人，动脑筋的职业。由“诚信”而得知，为执法人物。流动性强的职业、中年人物、冒险性职业、心狠手辣之人物等。中年男子、思想家、创造发明者、数学家、书法家、逃亡者、亡命徒、盗贼、黑社会（黑帮势力）、印刷工人、水货或水产品工作者、送水工、贫困者、诈骗者、诱惑者、有犯罪历史者、恶人、病人。多情轻浮者、酒鬼、劳务人员、劳苦者、失败破产者、蜗妇、妾、沉默者、思考者、受灾之人、中毒者、江湖之人、船上工作人员、安全人员、自来水公司工人、冒险者、黑教、流亡者、尸体（死亡的人）、阴鬼。中等的、狠毒的、狡诈的、偷偷模模的、守信誉的、劳碌的、辛苦的、忍耐的。

从身体类象而言：肾脏、膀胱、泌尿系统、生殖器（性器官）、血液、体液、背脊骨、耳、腰（臀部）、肛门、血液循环系统、水份体液循环系统。

从动物类象而言：四足动物、美脊之马、劳动之马、狐狸、鼠、泵（猪）、水鸟、鱼类、水中之物、脊椎动物。

从器物类象而言：液态物（油、饮料、冷饮、酒、醋、酱油、钢笔水、脂肪）等液体物质、染料、涂料、药品、膏药、毒物、酒具、盐、水车、载车（装有物品）、栋木（比喻栋梁之才）、轮子、刑具（枷锁、脚镣或者手铐等）、弓箭（弹弓等弧形器物）、蒺藜（中药名）、丛棘（酸枣树等带刺植物）、病痛、带核之物（枣子、梅子、李子、杏、桃等）、冷藏设备、排水设备、海味、腌制物（腊肉或者咸菜等）、计算器、煤、盘、录音、录相带、激光影视盘、铁饼、喝汤用具（汤碗或者汤盆等）、黑色物、园形弓形物、潜艇、浮萍。

从场所类象而言：江河湖海（大川、河流、沟渠或者小溪等）、井（水井、机井或者压井）、下水道、洼地、泥泞地、水槽、饮品场所（酒场、酒店、酒吧、饮食店、冷饮店等）、黑暗场所（黑社会窝点、妓院或牢狱）、洗浴中心（浴池澡堂和温泉）、洗嗽场所、水族馆、贫民街、地下室、暗室、车库、消防队、自来水公司、水厂、油脂储运厂、煤厂、鱼市、鱼塘、湿地、车站、冷库。冷的、冰冻的、暗的、不良的、不愉快的、寂静的、流动的、实芯的、有芯的、弯曲的、弓形的、轮形的等。

从时间类象而言：冬至(阴历十一月)。下午十一时至第二天上午一时。共两小时。每日晦朔之时。

从方位类象而言：正北(后天八卦)。正西(先天八卦)。

从数字类象而言：一、六。

从干支类象而言：十干为壬、癸。十二支为子。五行为水。纳甲为戊。

从味道类象而言：碱。

从色彩类象而言：黑紫。

从疾病类象而言：泌尿系统疾病（肾、膀胱等）、肾冷水泻、消渴症、血液病、出血症、免疫系统疾病、性病、遗精、生殖器疾病、中毒（食物、药物）、病毒性疾病、耳病、腰背疾病、心脏病、过于疲劳、渴冷病、拉肚子、病情较重、水肿症。