30 · 离为火

离卦原文

离。利贞，亨。畜牝牛，吉。

象曰：明两作，离。大人以继明照四方。

白话文解释

离卦：吉利的占问，通泰。饲养母牛，吉利。

《象辞》说：今朝太阳升，明朝太阳升，相继不停顿，这是离卦的卦象。贵族王公观此卦象，从而以源源不断的光明照临四方。

《断易天机》解

离卦离上离下，为离宫本位卦。离可取光明、美丽、离散之意，利文章而不利出师。

北宋易学家邵雍解

附丽光明，谦虚缓进；公正柔和，顺守则吉。

得此卦者，宜谦虚谨慎，稳步进取，则前途光明。急进及意气用事者必有所损失。

台湾国学大儒傅佩荣解

时运：努力修德，前途光明。

财运：与火有关，皆有所得。

家宅：贵人之屋；可得继室。

身体：热病严重，小心大去。

传统解卦

这个卦是同卦（下离上离）相叠。离者丽也，附着之意，一阴附丽，上下二阳，该卦象征火，内空外明。离为火、为明，太阳反复升落，运行不息，柔顺为心。

大象：两离火相重，上下通明之象，火有气，但无形，主不实不定之意。

运势：外观极盛，烈日当空之象，凡事不宜急进及意气用事。

事业：已快进入顶点，盛极而衰，务必总结经验教训，趋善避邪，以顺自养，居危知危，激励志气，切勿妄动。尤应求助中正的人援助，以期重振事业。

经商：不要急于求成，宜兢兢业业，忧深虑远，考察市场行情，公平竞争，不可投机取巧，争取与他人密切合作。

求名：方向未确定之前，不可到处乱撞，应持之以恒，执意追求，虚心向有才德的长者请教。

婚恋：自己寻找对象恐怕有困难，最好请可靠的朋友、长辈帮忙，不得急躁。双方应相互尊敬，最忌生邪念。

决策：乐天知命，顺应自然，年轻时急于上进，未能实现理想，但坚持中正、谦和，可无灾祸，时常警觉，更可化险为夷。在危难时要寻求依托，但要慎重选择对象。晚年应知天命，尤不可不顾时势而轻举妄图动。

第三十卦的哲学含义

离为火，《易经》中离卦的符号为。八卦中离卦的符号的产生，是古人遥望远方，见在土地上燃起熊熊的烈火，于是用阳性符号“一”画出地块，用阴性符号“一”画出火苗。离卦是上下是阳爻，中间是阴爻，看上去像是燃烧的火苗，这一卦就象征火。

离卦一阴爻居中，二阳爻在外，为外刚内柔，外硬内软之性情，有由中心向外发展的趋势，有离散之象。一切鳖、蟹、龟、贝类，士兵的衣甲胄帽等等外刚内柔之物均归类于离卦。

离卦还具有如下象意明、进升、依附、华丽、鲜艳、文明、礼仪、明察、磊落、发现、扩张、漫延、外强、中干、焦躁、煽动、排斥、抗拒、否定、批判、流行、检举、侦察、轻浮、显示、自满、花言巧语、抗上、撒谎、干枯、枯燥、空虚等。

六十四卦之中的离卦是八卦中的离卦相叠，符号为“”。离卦象征的意义是附着。《序卦传》说：“陷必有所丽，故受之以离；离者丽也。”离卦的上卦是坎，意思是陷入坎里肯定会附着在一个地方上，所以在坎卦之后接着是离卦。

《象》是这样分析离卦的：明两作，离；大人以继明照于四方。

《象》中指出离卦的卦象为光明接连升起之表象。离卦在这里代表太阳。太阳东升西落，因而有上下充满光明的形象。太阳的光明连续照耀，必须高悬依附在天空才行，所以象征附着；伟大的人物效法这一现象，也应当连绵不断地用太阳般的光明美德普照四方。

离卦给人的启示是就附着依托，属于中上卦。《象》中这样来断此卦：官人来占主高升，庄农人家产业增，生意买卖利息厚，匠艺占之大亨通。

30.离为火(䷝)-高岛易断

《离》卦二阴四阳，上下一体，《离》者，偶象也。奇实阴中，积而成《坎》；偶分阳中，两而为《离》。水资始，火资生，水化气，火化形，故“地二生火”。火者，其象为偶；奇《离》成偶，偶两成《离》，是故善《离》莫如火。火一星也，《离》为万炬，遇物而皆焚；人一心也，《离》为万应，触处而皆通。惟火中虚，虚则能离也。

离：利贞，亨。畜牝牛，吉。

▲　篆书离

▲　篆书离

《坤》二成《离》，阴虚内合，卦体主柔；柔则近于不正，不正则不亨通，故利在行正，乃得亨通，是以“亨”在“利贞”之下也。按，他卦皆言“亨利贞”，《离》独先言“利贞”，而后“亨”，盖《离》内柔外刚，不得其正，始虽通，终必塞矣，故利在贞，贞而后乃亨也。“畜牝牛吉”者，《离》为《坤》之子，《坤》为牛，《离》亦为牝牛，牝牛柔顺，得《坤》之性。六爻阴为牝，二五在中，以阳包阴为畜。牝牛不中牺牲之用，利在孳生，故曰“畜”。《离》由《坤》二成，《坤》曰“牝马”，牝马利在行远，故取其贞；《离》曰“牝牛”，牝牛利在生息，故不取其贞也。《坤》资生，《离》为火，火生土，牛土性也，有生息不已之象，故曰“畜牝牛吉”。

《 彖传》曰：离，丽也。日月丽乎天，百谷草木丽乎土，重明以丽乎正，乃化成天下。柔丽乎中正，故亨，是以畜牝牛吉也。

《离》卦上下皆火，以取“明两作，离”之象。“离，丽也”，《离》为火，火之为物，有气而无形，著物而显其形。夫物莫不有所丽，“本乎天者亲上”，则丽于天，“本乎地者亲下”，则丽于地。日月之在天，百谷草木之在地，其明象也。“重明”者，重《离》也，《离》以中虚而明，得正明之体，六二为《离》之主爻，五因而重之，与二相附以成其明，故曰“重明以丽乎正”。惟其所丽者正，故得向明而治，化成天下。“柔丽乎中正”，谓六二也，六二以柔处柔，中而又正，得所丽也，故亨。《离》互《巽》《兑》，《兑》辰在酉，上值昴，昴南有星曰天苑，主畜牛马，苑西有刍藁六星，主积草以供牛马之食，故曰“畜牝牛”。牝牛性柔，待人刍牧，其丽无心，无心之丽，正之至也，正故吉。丽夫天地，亨之大，牝牛之畜，亨之小，举小大而丽之，用悉赅矣。

以此卦拟人事，《离》以中虚而成，人心亦中虚，故《离》为火，人心亦为火；《离》取明，人心亦取其明；火本无质，有所丽而焰生，心亦无形，有所丽而神发。是以丽于目则为视，丽于耳则为听，丽于口则为食，丽于身则进退周旋皆是也。人心莫不有丽，然丽道则正，丽欲则邪，丽德则中，丽利则偏，邪而偏者必塞，中且正者乃亨也。由其心之所存，发而为事，则所丽者，皆得其正矣；由一人之心，而及之众人，则天下无不化矣。盖人心虚则灵，灵则明，明则通矣，而其所以虚而能灵，在得乎柔之正耳。

《离》之为卦，柔居其中，以二刚包一柔，即以二刚畜一柔。凡物性之柔者惟牛，牝牛则柔之又柔也，最为 易畜。《离》以二画得《坤》柔，故《坤》曰“牝马”，《离》曰“牝牛”，义皆取其柔也。是殆教人以牧畜之事也。

以此卦拟国家，上卦属政府，下卦属人民，《离》为火，火炎上，则威德皆出于上；《离》又为孕，孕能育，则下民皆受其养。《离》以二为主位，五为尊位，二五皆阴，上下同体，足见君臣一心，朝野合志。“离者，丽也”，丽于物而始彰，“在天垂象，在地成形”，皆因所丽而显，国家之治象，亦犹是焉。丽于政令，则象魏之悬书也；丽于刑罚，则虎门之读法也。政者正也，丽苟不正，则刑罚不中，而民多怨谤；丽而得正，则政教乃亨，而民皆感化矣。教化之行，由近而远，化及天下，即可由此而赞也。“畜牝牛”者，畜其柔也。牧畜牧民，其道本同，孟子所云“受人之牛羊而为牧之”者，大旨本为牧民者发也。知夫此，而治道得焉矣。

通观此卦，《离》得《坤》二，《坎》得《乾》二，天地之用，莫要于水火。文王《序卦》始《乾》《坤》，中《坎》《离》，以二卦为天地之中气，上承乾《坤》，下启《咸》《恒》者也。盖以《坎》之中实为诚，以《离》之中虚为明，诚明者，《易》理之妙用，圣人之心学也。明之本在身，其用在国家。

《离》者火也，今试以飞萤视烛火，则烛火明也；以烛火视列星，则列星明也；以列星视日月，则日月明也。故一曲之学，犹飞萤之明也；文学之士，犹火烛之明也；贤人之学，犹列星之明也；圣人之学，犹日月之明也。圣人之明，其存也无瑕，其运也无间，明之至也。夫明由虚生，中实者必暗而无光；明以柔著，过刚者必发而遂灭。

《离》之卦，中虚而柔，柔得其正，圣人以火食化天下，而天下化之，《离》之用正，《离》之道亨矣。就六爻而推论之，初爻为始，如火之始燃也，始宜“敬”，故得“无咎”。二爻居中得位，如日之方中也，《离》色黄，故曰“黄离，元吉”。三爻处内卦之终，其明将没，如日之将夕也，哀乐失常，故凶。此为内三爻也。九四介内外二火之间，火势为炎，上卦多为凶，九四适值其位，故有“突如其来”之祸，“焚”、“死”、“弃”，皆言其凶也。六五得中居尊，为外卦之主，《离》至五，以日言为重光，是大人继明久照时也，忧盛防危，励精图治，是以吉也。上九处明之终，《离》道已成，化及天下矣，其有梗顽不化者，不能不以干戈从事，是以征伐济礼乐之穷也。歼厥魁，舍厥从，所谓王者之师也，有何咎焉！此为外三爻也。统之，《离》之全卦，以二五两偶，内外相应，二得履盛之方，五凛保泰之惧，至中至正，均获其吉。《象》所谓“大人以继明照乎四方”，二五两爻得之矣。

《象》曰：明两作，离。大人以继明照乎四方。

“明两作”者，内外两《离》之象。《离》者日也，然不曰日而曰“明”者，以天无二日也。《离》者六画，重《离》之象。日月之明，终古不忒，大人之明，四方毕照，辨忠邪，知疾苦，烛幽侧，处久长。大人以德言，乃王公之称，有与天地合德，与日月合明者也。“继明”云者，内卦之《离》，继以外卦之《离》，即“明两作，离”之义也。明之功不继，则有时而昏，故必如《大学》之称“明明德”，《汤盘》之云“日日新”，可以向明出治，光被四方也。

【占】　问战征：克敌者宜用火攻，防敌者亦宜备火攻，“两作”者，恐前后一时俱焚。

○　问营商：想营业定是近火，或运办硫黄，或创设电火，或制造火柴等业，皆利。

○　问功名：《离》为目，可有榜眼之兆。

○　问家宅：此屋必系新造，前后开通，窗户生明，屋外四围空阔，是巨室贵人之宅也，吉。

○　问婚姻：此非原配，必是继妻；夫家定属贵室，非寻常百姓之偶也。

○　问六甲：生女。

○　问疾病：热势甚重，恐一两日内即防神魂离散。

Judgment

Legge: The free course and success of Clarity comes from firm correctness. The nourishment of bovine docility creates good fortune.

Wilhelm/Baynes: The Clinging. Perseverance furthers. It brings success. Care of the cow brings good fortune.

Blofeld: Flaming beauty. Righteous persistence brings reward. Success!

Rearing cows -- good fortune! [Cows are gentle creatures which require looking after; hence this sentence means that good fortune can be gained by looking after those in need of help.]

Liu: Fire. It is of benefit to continue. Success. To take care of the cow leads to good fortune.

Ritsema/Karcher: Radiance, Harvesting Trial. Growing. Accumulating female cattle. Significant. [This hexagram describes your situation in terms of expanding light, warmth and awareness. It emphasizes that joining with and depending on what spreads this light, the action of Radiance, is the adequate way to handle it...]

Shaughnessy: The Net: Beneficial to determine; receipt; raising a cow is auspicious.

Cleary(1): Fire is beneficial for correctness and development. Raising a cow brings good fortune.

Cleary (2): Fire is beneficial if correct; then there is success, etc. [In Buddhism, when demons cause disturbance, it is necessary to cleave to true teaching to get rid of aberrations.]

Wu: Allegiance indicates that it will be advantageous to be persevering and pervasion will follow. It will be auspicious to raise the cow.

The Image

Legge: The image of brightness repeated forms Clarity. The great man, in accordance with this, cultivates more and more his brilliant virtue, and diffuses its brightness over the four quarters of the land.

Wilhelm/Baynes: That which is bright rises twice: the image of Fire. Thus the great man, by perpetuating this brightness, illuminates the four quarters of the world.

Blofeld: This hexagram symbolizes fire rising in two tongues of brilliant flame. The Superior Man, by perpetuating the brilliance of the ancients, illuminates every quarter of the earth. [In other words, we should make ourselves as completely dependent on the principle of righteousness as natural objects are dependent upon nature; in this way, we are sure to be successful.]

Liu: Doubled brightness symbolizes Fire. A great man perpetuates the light and illuminates the four corners of the universe.

Ritsema/Karcher: Brightness doubled arousing Radiance. Great People use consecutive brightening to illuminate tending- towards the four sides.

Cleary (1): Light has dual function. Thus do great people illumine the four quarters with continuing light. [The sun goes in at night and comes out in the daytime; this pattern represents inner illumination and outer illumination, one light having dual function…Outer illumination has to be based on inner illumination… Illumination must reach inside and outside, so that both are illumined and both are correct.]

Cleary (2): Illumination doubled makes fire. Great people illumine the four quarters with continuing illumination.

Wu: Brightness doubled makes Allegiance. Thus the great man carries on the brightness to shine the four corners of the earth.

COMMENTARY

Confucius/Legge: Clarity means clinging attachment. The sun and moon have their roots in heaven, and all the growing things have their roots in the earth. The double brightness of the two trigrams is rooted in correctness, and all under heaven are thereby transformed. The magnetic second line is central and correct, indicating a free and successful course. Nourishing a passive docility will lead to good fortune.

Legge: Clarity is the trigram of fire and light, and the sun is the source of both of these. Its attribute is brightness, and by a natural metaphor: intelligence. But

this trigram also means inhering or in adhering to -- being attached to. In the

hexagram we have a double brightness -- a phrase which denotes the ruler. If we take the two central lines as emblematic of the situation, we have the magnetic

dwelling with the dynamic above and below -- a condition requiring a docile humility and strict adherence to what is correct. Ch'eng-tzu says: "The nature of the ox is docile, and that of the cow is much more so. The subject of the hexagram adhering closely to what is correct must be able to act in obedience to it, as docile as a cow, and then there will be good fortune."

NOTES AND PARAPHRASES

Judgment: Willed persistence gets results. Be receptive to your inner light, and reflect it in your life. The Superior Man cultivates his capacity to manifest his comprehension of the Work in his everyday choices. Light is a symbol of both normal consciousness and super- consciousness.

Probably every religion in the world uses it in the latter sense -- from the "Let there be light" in the first chapter of Genesis, to The Lord of Light (Ahura Mazda), the supreme being of Zoroastrianism. The Tibetan Book of the Dead speaks of the "clear white light" which is the first thing encountered after

bodily death -- a phenomenon reported as the experiential perception of those who have had near-death experiences. Light means Truth, it means Reality, and the "double brightness" of this hexagram tells us that Clarity is manifested both above and below. Meditation on light is one of the most important exercises in the various schools of Tibetan Yoga. The more these psychic and spiritual powers can be achieved during life, the stronger is the ability to penetrate and overcome the bardo.

D. I. Lauf, Secret Doctrines Of The Tibetan Book Of The

Dead The Confucian commentary gives the examples of the sun and moon in the heavens, and of growing things on the earth as emblems of Clarity. Sun and moon are certainly luminous, but growing things are not, and when we meditate on the reason for this strange juxtaposition we are led to the idea of the Self and the ego. The Self is the sun, the source of illumination which causes the ego to grow. Sun is to growing things as Self is to ego. This idea is repeated in the

relationship between the sun and the moon -- the moon is not self-luminous, it can only reflect the light of the sun. Therefore, sun is to moon as Self is to ego. The idea is that despite our illusions to the contrary, all of our power originates somewhere else. When we allow the power to work through us without interference, we become "docile" like the cow in the judgment. Clarity,

therefore, is attained through docility -- the ability to subdue and restrain the

autonomous components of the psyche, which left to their own devices would prefer to go around pontificating their brilliant illusions rather than quietly reflecting the truth. It is not easy to reflect the truth, and the superior man is counseled to constantly perfect his capacity to do so. It is only when Self and ego come together in a fusion reaction that the energy released attains the true "double brightness" imaged in the hexagram. The identical idea is found in the Kabbalah:

Said Rabbi Simeon: "When the Holy One arrays himself, it is in the ornaments from both the celestial and terrestrial worlds; from the former with that heavenly light on high that no human being can approach unto; from the latter with the souls of the righteous who the more they approximate themselves to this divine light the more receptive and filled with it do they become, so that through them it expands in all directions and the world like a cistern or ocean is filled with it."

The Zohar Wilhelm mentions that the hexagram "divided within and closed without, is an image of the meshes of a net in which animals remain snared." This gives us

the image of Clarity as Comprehension -- a net which captures and encloses insights. To receive the figure without changing lines is often a confirmation of an

idea or action -- it is saying: "You have comprehended," or "Your proposed action is lucid, intelligent, etc."

“离中虚”，即离卦所代表的上下两爻为阳爻，中间一爻是阴爻（一阴爻陷于二阳爻之中）的事物，表示由中心向外发展的趋势。外刚健而内柔顺。外动内静，与外部进行交换，如火一样，向外部施放能量。火烛火苗外部可烧毁其他东西，但火的核心确是冷的，有毁灭性质。而火附着燃烧物上，一但燃烧起来，火必离其原火种。故离卦的正象为火，有离散之意。离卦卦德为明亮、美丽。离为火、为日、为电故有照耀之意，所以为明亮，阳刚在外表示一种内外施放能量。由内向外的发展趋势，由由于外刚在不断的发展变化（运动），故美丽。日照丽万物茁壮而生，千姿百态，“离，丽也”。

离为美丽：日月彩虹，鲜艳夺目。

离为燥热：热情如火，干燥枯竭。

离为光明：火光照耀，如日光明。

离为盛大：火光普照，火势盛大。

离为上升：火往上炎，热气上升。

离为明了：火光照耀，看得清楚。

离为文明：温文尔雅，彬彬有礼。

离为修饰：装饰粉饰，美感呈现。

离为表现：火光明亮，品行显现。

离为竞争：阳光普照，万物竟长。

离为中（内）虚：外实内空，外强中干。

离为移动：火势有浸延移动性。

离为戒备：火势凶猛，小心戒备。

离为包围：外实中空，包围之象。

离为网（络）：渔猎线网，电脑网络。

其他象意：进升、虚荣、焦躁、煽动、明察、排斥、抗拒、否定、批判、流行、记录、检举、侦察、美人、轻浮、显示、示威、自满、花言巧语、抗上、撒谎、学问、文学、艺术、美术、断续、发明、华丽、鲜艳、医学、文科、依附、文明、磊落、干枯、安静、聪明、鉴定、发现、枯躁、扩张、漫延、礼仪。

离为诚信，为看见，为飞翔，为光明，为斩首，为刀斧，为飞箭，为纲要，为星光，为赤金，为巷道，为肌肤。

从人物类象而言：离卦一般表示中年妇女，也可引伸为中间层次、中间人物；离为文，表示文学、艺术、医学等职业；离为兵戈，故引伸为军队、法警等职业。中女、美人、贵族、文人、学者、艺术家、演员、名星、博士、判官、猎人、革命者、军入、美容师、引人注目之人、女主人公、多情者、幻想并说假话者、抗上的人、被软禁之人、中层干部、虚伪者、想法很多的人、编辑、画家、财务人员、银行职员、记者、作家、监查人员、纪检人员、警卫、侦察员、分析人员、战士、恶人。

从身体类象而言：头部（首）、眼、心脏、视力、红血球、乳房、上焦、喉、小肠。

从动物类象而言：羽毛美丽的鸟类（花色鸟、飞鸟、信鸽、斑鸠、鸿鸟、丹顶鹤、孔雀、火凤凰、鹁鸠等）、好看的鱼类（金鱼、热带鱼等）、“变色龙”、祭祀用品、贝壳类小动物（螃蟹、海螺田螺、扇贝、龟鳖等）、荧火虫。

从器物类象而言：艺术品（美术、装裱或字画等纸质的）、数码传播媒介（影像、照片、图片或3D等作品）、纸质传播媒介（文章、文件、表章、奖状、信件、电报、导游图、地图和报刊杂志等）、法律或者宣传性质的文书（广告、鉴定书、契约、合同、协议、聘书、结婚证等）、课本教材（连环画、小人书、辅导资料）、印章、影视等电器产品（照像机、摄影机、录像机、电视机和电影等）、电子数码产品（印刷机、复印机等）货币、望远镜、证卷、照明用具、化妆品、（花）瓶、装饰用品、标本、跟火有关的器物（火柴、打火机、火炉、电烤箱、微波炉、煤气灶和电磁炉等）、空船、窗户、玻璃门窗、带跟和带孔之物（枯树根、针眼等）、带火性质的武器（焊枪、火焰喷射器、燃烧弹或者火枪等）、遥感、绘图设备、屏风、幕、帘子、旗帜、瓶类、笼、干肉、果脯、煎炒、烧烤物品、胡芦、瓜瓢、供神用品、电器产品（火车、电车、电灯泡和霓虹灯等）、车箱、轿车、药材、枫树（枫叶、红花或者玫瑰等）、渔网（网袋）、铠甲（头盔）。

从场所类象而言：明阳的土地、名胜地、圣地、教堂、华丽的大街、火山、喷火口、火灾场所、凉台、大会堂、博物馆、图书馆、画廊、画店、印刷厂、部队军营、派出所、教会、学校、医院、厨房、窑、炉冶厂所、仓库、空屋、桥梁、立交桥、轿子、棚子、火车站、电车站、监视塔、电视台、广告塔、公安局、法院、检查院、广场、影剧院、证卷交易所、银行、展览馆、焊接厂所、放射科、检验科、猎场、钓鱼场所、殿堂。美的、明亮的、发光的、热的、干燥的、可燃性的、中柔的、独居慧眼的、空大的、带壳的、外实内虚的、外硬内软的、随和的、依附的、飞升的、开花的、鲜艳的、闪灼的、胖的、中间洼陷的、冒火的、向上移动的、升发的、膨胀的、纲状的。

从天象类象而言：晴天、热天、酷暑、烈日、旱天、霓虹（彩虹）、霞光、闪电、太阳。

从时间类象而言：夏至（阳历六、七月之交）；中午（上午十一时至下午一时），共两小时；每天日中时。

从方位类象而言：正南（后天八卦），正东（先天八卦）。

从数字类象而言：三、二、七、九。

从干支类象而言：十干为丙、丁。十二支为已、午。五行为火。纳甲为已。

从味道类象而言：苦

从色彩类象而言：红、花色、橙色。

从疾病类象而言：眼病、心脏疾病、幻觉幻视病、火场、烫伤、日照病、放射性疾病、乳房疾病、充血性炎症、热性病、发烧、小便黄、血液病、妇科病、囊肿、扩散性疾病、肥大病（前列腺肥大、乳腺增生、心脏肥大等）。