58 · 兑为泽

兑卦原文

兑。亨，利，贞。

象曰：丽泽，兑。君子以朋友讲习。

白话文解释

兑卦：亨通。吉利的贞卜。

《象辞》说：本卦为两兑相叠，兑为泽，两泽相连，两水交流是兑卦的卦象。君子观此卦象，从而广交朋友，讲习探索，推广见闻。

《断易天机》解

兑卦兑上兑下，为兑宫本位卦。兑为喜悦、取悦，又为泽，泽中之水可以滋润万物，所占的人会很吉利。

北宋易学家邵雍解

泽润万物，双重喜悦；和乐群伦，确守正道。

得此卦者，多喜庆之事，人情和合，但应坚守正道，否则犯灾。

台湾国学大儒傅佩荣解

时运：朋友支持，好好珍惜。

财运：有人扶助，获利不难。

家宅：友朋同住；因友成亲。

身体：熟医可治。

传统解卦

这个卦是同卦（下泽上泽）相叠。泽为水。两泽相连，两水交流，上下相和，团结一致，朋友相助，欢欣喜悦。兑为悦也。同秉刚健之德，外抱柔和之姿，坚行正道，导民向上。

大象：两泽相依，更得泽中映月，美景良辰，令人怡悦。

运势：悲喜交集，有誉有讥，守正道，诸事尚可称意。

事业：由于善长人际关系，能团结他人，获得援助。因此，各项事业都十分顺利。只要本人坚持中正之道，动机纯正，是非分明，以诚心与人和悦，前途光明。

经商：很有利，可以取得多种渠道的支持。但在顺利时切莫忘记谨慎小心的原则，尤其警惕上小人的当。

求名：只要自己目的纯正，并有真才实学，一定可以受到多方面的热情帮助和资助，达到目的。

婚恋：彼此满意，成功的可能性很大。但千万不要过于坚持己见。

决策：为人聪颖，性格开朗，头脑灵活，心地善良，热心为公众服务，富有组织才能。因此，可以比较顺利地走上领导岗位。但一定要坚持中正原则，秉公办事，不得诌媚讨好上级，更不可欺压民众。永远保持谦虚品德，尤其不可过分自信，否则很容易为坏人包围。

58　高岛易断-兑为泽(䷹)

卦体一阴出于二阳之上，二阳在下，上承一阴，象如泽之蓄水。泽以润生万物，犹《兑》以悦服万民，其义相同，此卦所以取象于兑为泽也。

兑：亨，利贞。

▲　甲骨文兑

《兑》本《乾》体，《坤》三动来入《乾》，成《兑》，《兑》之“亨，利贞”，即《乾》之德也。《乾》之四德配四时，《兑》主秋，在夏冬之间，得兼三德，独不及元，故曰“兑亨，利贞”。

《彖传》曰：兑，说也。刚中而柔外，说以利贞，是以顺乎天而应乎人。说以先民，民忘其劳，说以犯难，民忘其死，说之大，民劝矣哉！

《序卦传》曰：“巽者，入也。入而后能悦之，故受之以兑。兑者，悦也。”卦体以二五为中，以三上为外，以九为刚，以六为柔。《兑》二五皆九，故曰“刚中”，三上皆六，故曰“柔外”，合之谓：刚中而柔外”。“利贞”者，刚中之德，诚于中也；“悦”者，柔顺之象，形于外也，故曰“悦以利贞”。卦以《坤》交《乾》，乾为天，亦为人，刚者天德，悦者人心，故曰“顺乎天而应乎人”。孔子论政，曰先之劳之，谓为政者当先以悦豫抚民，而后使民任劳，而民不辞其苦，使民犯难，而民不顾其身，是可逸可劳，可生可死，民皆相悦于无言，而莫知其故，悦之道于是为大。“劝矣哉”，谓民之已悦者固悦，即未悦者亦将闻风而悦服矣，为能使民之咸相劝勉也。

以此卦拟人事，《说卦传》曰，“兑，正秋也，万物之所悦也”，故曰“悦言乎兑”。盖时至秋而成熟，而人得其食用，喜其丰盈，斯百事亨通，人心自然欢悦矣，故《传》曰“兑，悦也”。《兑》为口舌，是笑言之出于口也；《兑》为辅类，是欢容之见于面也。《兑》属柔，是谓“柔外”，世之好饰外貌者，往往以容悦为工，其品愈卑，其心愈伪，胁肩谄笑，无所不为，只各求悦，而不知悦在“利贞”也，只知媚人，而不知悦在顺天也。何也？以其无刚中之德也。《兑》之刚中在二五，故能“刚中而柔外”，“刚中”即“利贞”也。二五之爻，皆曰“孚”，“孚”者，孚于刚中耳。得其孚则事事皆亨，即人人皆悦，无劳可也，有劳而人亦不辞；无难可也，有难而人亦不惧。道在有以先之也，惟其先之，乃即所以劝之；有其劝之，乃即所以悦之。劝因悦，不劝亦悦，而人皆欣欣然有喜色矣，是人事之至顺也，亦顺天而已矣。

以此卦拟国家，《兑》《大象》为“丽泽”，“丽”，犹连也，是上下皆泽。上以泽敷下，下以泽感上，感斯悦矣。然一以柔顺抚民，有恩无威，民必悦而不惧，一以刚严御民，有威无恩，民必畏而不悦，是未足为利，亦未足为贞也，悦亦安可恃乎？兑之所以能悦者，在二五之刚得其中耳。二五之刚，主于中，三上之柔，施于外，谓之“刚中而柔外”。悦以柔，悦以刚，实悦以“利贞”也。上《兑》之悦，象取顺天，下《兑》之悦，象取应人，天德好刚，人心喜柔，顺天而天弗违，应人而人咸格，是所谓“顺乎天而应乎人”也。如是而悦以先民，民有任劳而不觉；悦以犯难，民有视死而如归。所谓以佚道使民，虽劳不怨，以生道杀民，虽死不怨杀者是也。是以未当求民之悦，而民自中心而诚悦。忘劳忘死，悦之至也，故悦道之大，在使其民自劝。《传》不曰“劝民”，而曰“民劝”，是不期其劝而自劝，其欢欣鼓舞之情，可从两忘字中，想象得之矣。上古之世，君臣之间，欢然莫逆，理之所是，则相与顺从，不以为悦，理之所非，则更相献替，不以为睽，如盐梅之相和，如水火之相济，此悦而正者也，即悦之大者也。六爻言《兑》，各分刚柔：四刚皆君子，二柔皆小人，“和兑”“孚兑”得其吉矣；“有喜”“有厉”，当其位矣。三“来兑”，来必多凶；六“引兑”，引亦未光。国家当此，宜抑柔进刚，斯悦得其道焉。

通观此卦，此卦次《巽》，《巽》者二阳在上，一阴入下，故阳顺而下来；《兑》者二阳在下，一阴出上，故阳悦而上往，与《巽》相反。于方位，《兑》者，西也，利美而和，其气为金，从革而新，其决断快利，其音响铿锵，故其德为悦。于四时，《巽》木，春也，《离》火，夏也，《兑》金，秋也，天以三时生物，木气发生，金气收敛，《巽》《兑》相反，而适以相成，中皆互《离》，三时相因，生克自然之运也。大抵兑悦之情，在和顺，而兑悦之气，主肃杀，和顺者柔也，肃杀者刚也。故以柔为悦，其弊必流于谄谀，以刚为悦，其德乃在于“利贞”。卦内初、二、四、五皆刚爻，得其正也；三上皆柔爻，失其正矣。初之“和兑”，得《彖》之“利”；二之“孚兑”，得《彖》之“贞”；四之“喜”，喜即在于利也；五之“厉”，厉即取其贞也；至三之“来兑”，悦以要结以来，故有凶；上之“引兑”，牵连而引，故“未光”。是《传》特著其德，曰刚中柔外，示其用，曰“顺天应人”，极其效，曰“民忘其劳”，“民忘其死”，而所以致其悦者，其道在先，其功在劝，其义则愈推而愈大。

《大象》曰：丽泽，兑，君子以朋友讲习。

“丽”者，连也，“丽泽”，谓两泽相丽，是互相滋益也。朋友者，以互相讲习为益，故象朋友；《兑》为口，故象讲习。《论语》首章，以“学而时习’为悦，以有朋远来为乐，是悦乐之要，莫大于“朋友讲习”，此君子所以取其象于《兑》也。四爻曰“商兑”，商者，相与讲论之义，其象亦取之丽泽。

【占】　问时运：运途平平，能得众心，自然获吉，惟逢三六之年，不利。

○　问营商：得人扶助，可以获利。

○　问功名：赖朋友之力可成。

○　问战征：屯兵陂泽之地，宜于两后营相约进攻，可以获胜。

○　问婚姻：必是朋友旧好。

○　问家宅：宅临泽水，宜与朋友同居。

○　问疾病：宜延相熟医师并诊，方可全愈。

○　问讼事：宜请朋友公评，不必涉讼。

○　问六甲：生女。

Judgment

Legge: Joy intimates that under its conditions there will be progress and attainment, but it will be advantageous to be firm and correct.

Wilhelm/Baynes: The Joyous. Success. Perseverance is favorable.

Blofeld: Joy -- success! Persistence in a righteous course brings reward.

Liu: Joyousness. Success. Continuance is favorable.

Ritsema/Karcher: Open, Growing. Harvesting Trial. [This hexagram describes your situation in terms of interaction and exchange. It emphasizes that stimulating things through cheering and persuasive speech, the action of Open, is the adequate way to handle it. To be in accord with the time, you are told to: stimulate!]

Shaughnessy: Usurpation: Receipt; a little beneficial to determine.

Cleary (1): Joy is developmental, beneficial if correct. [This hexagram represents joy in practicing the Tao. Having one’s will in the Tao is finding joy in the Tao; when one delights in the Tao, then one can practice the Tao. This is why Joy is developmental.]

Cleary (2): Delight comes through, beneficial if correct.

Wu: Joy indicates pervasiveness. It is advantageous to be persevering.

The Image

Legge: Two images of the waters of a marsh, one over the other, form Joy. The superior man, in accordance with this, encourages the conversation of friends and the stimulus of their common practice.

Wilhelm/Baynes: Lakes resting one on the other: the image of The Joyous. Thus the superior man joins with his friends for discussion and practice.

Blofeld: This hexagram symbolizes two bodies of water conjoined. The Superior Man joins his friends in discussions and in practicing the various arts and virtues.

Liu: The beautiful lakes symbolize Joyousness. The superior man joins his fellows for teaching and study.

Ritsema/Karcher: Congregating marshes. Open. A chun tzu uses partnering friends to explicate repeating.

Cleary (1): Joined lakes are joyful. Thus do superior people explain and practice with companions. [As water provides moisture for myriad beings, joy develops myriad beings; joyful within and without, reaching the outer from within, communicating with the inner from without, inside and outside are conjoined, without separation between them – therefore it is called joy.]

Cleary (2): ... Thus do developed people study and practice with companions.

Wu: One marsh is adjacent to another; this is Joy. Thus the jun zi discusses and exchanges ideas with friends.

COMMENTARY

Confucius/Legge: Joy has the meaning of Pleased Satisfaction. We have the dynamic lines in the center and the magnetic lines on the outer edge of the two trigrams, indicating that in pleasure what is most advantageous is the maintenance of firm correctness. Through this there will be found an accordance with the will of heaven, and a correspondence with the feelings of men. When such pleasure goes before the people, and leads them on, they forget their toils; when it animates them in encountering difficulties, they forget the risk of death. How great is the power of this Pleased Satisfaction, stimulating in such a way the people!

Legge: The feeling of pleasure is the subject of this hexagram, which is made up of the doubled trigram of Cheerfulness, or Pleased Satisfaction. The progress and attainment of the figure are due to the one magnetic line surmounting each trigram and supported by the two dynamic lines. The idea is that of mildness which is energized by a double portion of strength. The pleasure which leads the people to endure toil and risk death is the effect of the instructive example of their ruler. Fu Fan-hsien paraphrases this portion of the text as: "When the sage with this precedes them, he can make them endure toil without any wish to decline it, and go with him into difficulty and danger without their having any fear."

Anthony: This hexagram speaks, on the one hand, of that on which true joy depends, and on the other, of joy as desire, which leads to conflict. The essence of true joy is inner stability. Being firmly devoted to our path, we do not waver. When we think of the soft and comfortable path, on the other hand, self-conflict begins. Therefore, getting this hexagram indicates that we may be wavering or irresolute.

NOTES AND PARAPHRASES

Judgment: A cheerful attitude serves the will. The Superior Man shares his thoughts and feelings. [Or, psychologically interpreted: observes, weighs and integrates his thoughts with his feelings.] The title of this hexagram denotes joyousness and pleasure, and most people regard it as a good omen when they receive it. Yet, an analysis of the lines indicates that only the first two are particularly favorable, and the hexagram itself seldom seems to refer to anything remotely resembling “Joy” in a typical oracle consultation. The lessons to be learned from the figure are the differences between self-indulgence and maintaining emotional stability in one's conduct of the Work, which always demands a firm control over one’s affects. To receive this hexagram without changing lines requires the querent's

careful discrimination -- it can mean simply: "Oh happy day!" Or, it can suggest that you examine an inclination toward lack of control in the situation at hand. The oracle is capable of brutal sarcasm when your query warrants it, so don't be too quick to accept the shallow meaning of Joy – as often as not, Self-indulgence is the more appropriate title. In light frivolity, the center is lost; in hasty action, self-mastery is lost.

Lao Tse The Image depicts an open interchange among “friends.” Intrapsychically, this suggests the normal give and take between thoughts and feelings for the purpose of reaching integration. The symbol of “two bodies of water conjoined” (Blofeld) might refer to the adjacent dimensions of thought and emotion within the psyche. When feelings are not in harmony with intellectual differentiation (a common phenomenon), give and take (“discussion and practice”), is essential to effect integration: i.e., harmony, or “joy.” "Practice" suggests cycles of time, and the notion that perfection is still to be achieved. Shaughnessy’s seemingly anomalous title of Usurpation for this hexagram offers some subtle insights into the symbolism here. Emotions, feelings, affects, are often portrayed as daemonic forces which “usurp” ego consciousness and indulge themselves in the “joy” of expressing whatever they happen to represent in the psyche. This is often what is implied when receiving this hexagram. Each of us is equipped with a psychic disposition that limits our freedom in high degree and makes it practically illusory. Not only is "freedom of the will" an incalculable problem philosophically, it is also a misnomer in the practical sense, for we seldom find anybody who is not influenced and indeed dominated by desires, habits, impulses, prejudices, resentments, and by every conceivable kind of complex. All these natural facts function exactly like an Olympus full of deities who want to be propitiated, served, feared and worshipped, not only by the individual owner of this assorted pantheon, but by everybody in his vicinity.

Jung -- Psychology and Religion

Cleary’s Taoist commentary: “As water provides moisture for myriad beings, etc.,” supports this interpretation. Water symbolizes the emotional realm, and the “myriad beings” dwelling therein are emotional entities: creatures like untamed animals, which are never happier than when running free. To them it’s Joy; to the executive function in the psyche, it’s Self-indulgence. Usurpation has taken place.

兑上缺。即兑卦表示二阳爻在下，一阴爻在上，上虚下实、上小下大，上有缺损，向上发展的趋势，二阳爻如湖泽坚硬之底，阴爻为坎半水之象，因为阴少，故而表示浅水。

阳爻如湖泽底岸，将水色围起来，只留一上下发展的环境，使积水成沼泽。有制约功能。所以兑卦正象为泽，表示有向上、向左发展趋势的事物。外柔内刚、外虚内实的事物。

故有吸收功能，容易与周围事物信息沟通。兑卦卦德为悦也。表示一阴小人无力，为众君子所支持，所以有喜悦之感。兑又为秋，正是秋收季节，故有喜悦之意。乾为头，乾卦上缺，为向天开口之状，有仰天大笑之象。

兑为和气：和睦相处，必然喜悦。

兑为恩惠：滋润万物，恩惠遍布。

兑为谈笑：喜悦高兴，必有笑意。

兑为滋润：泽处湿润。

兑为温柔：“兑为少女”，即温柔之女性。

兑为常势：泽水平静，有稳定性。

兑为现出（看见）：兑有向外发展之意，故可见。

兑为附决（脱离）：附，丽也。决，离也。秋收时间，万物成熟，槁捍折断，依附于枝基上的果实，也随之脱落了。

兑为诱惑：可爱、柔和、艳丽而能说，则有诱惑之象。

兑为鲜艳：泽气甘露能使万物有光泽。

兑为毁折：兑有缺象。

兑为潜伏：沼泽能陷物而不能自拔。

兑为其他象意：欢快、欢庆、趣味、娱乐、呼应、亲密、交流、雄辩、讲演、服从、告知、仰视、魅力、软弱、议论、吵闹、嬉笑怒骂、言谈话语、喜爱、欲求、不足、不便、叹息、商量、叫卖、口舌、信件、脱落、脱离、毁谤、破损、淫荡、顺利、聚集、片面、等待、含蓄、说明、伪善、狭小。

兑为辅颊（虞翻注:“耳目之间称辅颊。”），为巧妙，为讲习，为少小，为隐秘，为通畅，为少知，为契约，为鲁莽，为井，为兵戎。

从人物类象而言：少小的女孩、可爱的女孩，欢乐性职业，破坏建职业。可爱的女性（少女、小妹、妻妾）、说唱有关的女性（巫师、巫婆、巫女、歌女）、与口有关的职业的人（讲师、教授、演讲者、解说员、翻译、律师、相声演员、推销员等）、秘书、娼妓、非处女、性魅力者、亲朋好友、和蔼可亲的人、耍娇的人、小人、外科、牙科医生、食品工人、饭店职工、金属加工厂工人、法律工作者、副手（二把手）、媒人（媒婆）、邻居、垃圾工、传达室工作人员、服务员、音乐类艺术工作者（歌唱家、钢琴家、音乐家、杂技演员、娱乐场工作人员）、小丑、金融界人物、失败者、破坏者、罪恶的人（罪犯等）；快乐的、悲哀的、有目的的、有魅力的、伪善的人等。

从身体类象而言：耳朵、口腔部位（口、舌、牙齿）、颊骨、口角、咽喉、肺、气管、痰涎、右肋、右肩臂、肛门。

从动物类象而言：鸡、小燕子、羊、豹、猿猴、水鸟、兔子、小动物、沼泽动物（鹭鸶等）。

从器物类象而言：饮食用具（盘子、碟子、烟灰缸、酒杯、饮料杯）、食品（酒水、小饼干、蛋挞等）金属币、金刃等带尖金属用具（刀剑、剪子、刀斧）、玩具、冷藏车、瓶子、罐子、破损物、欠缺物、修理品、无头物、金银铜铁锡等金属、铜线、废物、乐器（喇叭、笛子、口琴、箫管）、带口的器物、石榴、胡桃、垃圾箱、灌木、湿草。

从场所类象而言：沼泽地、泽潭、峡谷、凹地、浅沟、潮地、湖、池沼、井口、溜冰场、游乐园、会议厅、音乐厅、饮食店、饭店、饭馆、门口、路口、垃圾站、废墟、旧屋宅、工地、聚会场所、洞穴、巢穴、山洞、山口、演说厅、工会、公关部、交谊所、井。可爱可亲的、有吸引力的、有欲望的、高兴的、有声有色的、凹的、破的、坏的、废旧的、便宜的、短缺的、不足的、吃的、小的、矮的、碎的、紧密的、密集的、有趣的、淋湿的、笑、装饰的、人口的、与性有关的、金属的、柔小的(上柔下刚、表面软、里边硬的)、向上、向外、向前、向左发展的、丢掉的、聚集的、口头的、公共的、玩耍的、狭小的。

从天象类象而言：小雨、潮湿天气、气压低、毛毛雨（云雨要下）、短期气象情况、新月、星星、露水。

从时间类象而言：秋分（阴历八月中秋前后）。下午五至七时，共两小时。每月初八前后。

从方位类象而言：正西（后天八卦），东南（先天八卦）。

从数字类象而言：二、四、九、七。

从干支类象而言：十干为庚、辛，十二支为酉，五行为金，纳甲为丁。

从味道类象而言：辛、辣。

从色彩类象而言：白。

从疾病类象而言：口腔内疾病（口、齿、舌、咽、喉等）、咳嗽、痰喘、胸痞、胸部疾病、食欲不好、膀胱、尿道口、肛门疾病、性病、血压低、贫血、外伤、手术等金属刃具致伤、轻微小病、为瘩病、皮肤病、头部伤、气管病。