56 · 火山旅

旅卦原文

旅。小亨，旅贞吉。

象曰：山上有火，旅。君子以明慎用刑，而不留狱。

白话文解释

旅卦：稍见亨通。贞卜旅行，吉利。

《象辞》说：本卦上卦为离，离为火；下卦为艮，艮为山。山上有火，洞照幽隐，这是旅卦的卦象。君子观此卦象，从而明察刑狱，慎重判决，既不敢滥施刑罚，也不敢延宕滞留。

《断易天机》解

旅卦离上艮下，为离宫初世卦。旅为做客、旅游之意，先主乐而后悲啼。

北宋易学家邵雍解

旅途穷困，飘摇不定；小望可成，宏愿难求。

得此卦者，事多变动，如在异乡，小事可成，大事难成，宜谨守常规。

台湾国学大儒傅佩荣解

时运：谨慎防灾，升用在即。

财运：出外经营，不可积货。

家宅：小心火灾；即日成亲。

身体：肝火过旺，性命交关。

传统解卦

这个卦是异卦（下艮上离）相叠。此卦与丰卦相反，互为“综卦”。山中燃火，烧而不止，火势不停地向前蔓延，如同途中行人，急于赶路。因而称旅卦。

大象：火烧山野，火头遍布，所到之处，无一幸免，火头尤如行旅之人，无所定处。

运势：诸事变动不定，此时只好坚守信心，多参考他人意见，否则必有凶。

事业：正处于创业、发展的阶段，各种困难很多。只要能坚持中正的方针，依正道办事，注意调查，处处小心谨慎，并根据情况的变化，采取应变措施，事业可顺利前进。

经商：市场行情犹如旅途一样，意想不到的情况，会随时发生。因此，首先应采取慎重的原则，不要冒险。但也不应缩手缩脚，尤其不要猜疑。开发市场之前，应进行充分的调查研究。

求名：根据时代的要求，丰富自己的知识和能力，不断提高自己，并且争取得到他人的相助。

婚恋：双方的不确定因素较多，如确有感情，可顺其发展，再行确定。婚姻美满。

决策：人生处于多变状态，一定要眼光远大，树立大志向，不断地充实自己，以诚心实意和谦虚的态度去待人处事，勿计较一时得失，广泛交际朋友。人生旅途十分顺利。

第五十六卦的哲学含义

旅卦卦象，火山旅卦的象征意义

旅卦，这个卦是异卦相叠，下卦为艮，上卦为离。艮为山，离为火。山中燃火，烧而不止，火势不停地向前蔓延，如同途中行人，急于赶路，因而称旅卦。

旅卦位于丰卦之后，《序卦》之中这样解释道：“穷大者必失其居，故受之以旅。”丰盛到极点而不知收敛，一定会离开居所，所在以丰卦之后，接着谈旅。《杂卦》中说道：“丰，多故也。亲寡，旅也。”丰卦有许多故旧，旅卦则很少有亲友。这两者是正覆关系。

《象》中这样解释旅卦：山上有火，旅；君子以明慎用刑，而不留狱。这里指出：《旅卦》的卦象是艮（山）下离（火）上，为火势匆匆蔓延之表象，象征行旅之人匆匆赶路；君子观此应谨慎使用刑罚，明断决狱。

旅卦象征旅行，启示的道理是依义顺时，属于下下卦。《象》中这样来断此卦：飞鸟树上垒窝巢，小人使计举火烧，君占此卦为不吉，一切谋望枉徒劳。

56　高岛易断-火山旅（䷷）

为卦内《艮》外《离》。《艮》，山也，《离》，火也，山者得主而有常，火者附丽而不定。有常者，象所寓之地，不定者，象寄寓之人。“离者，丽也”，别也，别其家，丽于外，此卦之所以名《旅》也。

旅：小亨，旅贞吉。

▲　甲骨文旅

▲　金文旅

▲　篆书旅

旅，羁旅也，人当失其本居，寄迹他乡，所谓远适异国，昔人所悲，亦安得曰大亨以正哉！但求得其所依，足以自存，是亦羁旅之“小亨”也。《旅》中之“贞吉”，即在此矣，故曰“旅贞吉。”

《彖传》曰：旅，小亨，柔得中乎外而顺乎刚，止而丽乎明，是以小亨，旅贞吉也。旅之时义大矣哉！

《序卦传》曰：“丰，大也。穷大必失其居，故受之以旅。旅，众也。”众在外，谓之《旅》。三阳三阴，卦从《乾》《坤》来，《坤》三上居《乾》五，变《离》，作外卦之主；《乾》五下居《坤》三，变《艮》，作内卦之主。《艮》止为体，《离》明为用，止则得其所，明则知其往，斯不患穷大失居矣。其所以“小亨”“贞吉”者，柔而“顺乎刚”，谓刚不忤物，柔不损己；“止而丽乎明”，谓止而能定，明而能察，《旅》道之正在斯矣，是以得其“小亨”，贞而获吉也。古人学问，多从羁旅阅历而来，往往于耳之所闻，目之所见，皆足增其知识，故曰“旅之时义大矣哉”。

以此卦拟人事，男子之生似桑弧蓬矢，射天地四方，为志在四方也，故士者负笈而游，商者载货而往。凡有一技一艺，罔不远客他乡，各谋衣食，是旅本人事之常，至离父母，背乡井，廓落无友，惆怅自怜，其穷厄而不亨也，亦无足怪。于不亨之地，而欲求其亨者，道惟在柔和以涉世，明察以审几而已。柔则以悦相亲，而与世无忤，明则以诚相接，而与人无欺，纵不能大有所得，亦可“小亨”，所谓“贞吉”者在此矣。夫行旅之不得其贞者，无他，患在过刚，亦患在不明耳。过刚者傲，刚则无以和众，不明则昧，昧则无以保身，《旅》道穷矣。《彖传》曰“柔而顺乎刚，止而丽乎明”，所贵刚与柔之适中，明与止之相附，以是为亨，亦即以是为吉也。人生涉世，一往一来，皆旅之时，一动一静，即旅之义。天子有行在，诸侯有朝会，士大夫出疆，农夫越畔，皆旅也，旅之为时为义，所关岂不大哉？

以此卦拟国家，国家之要，首重财用，而所以使财用之流通者，惟赖商旅耳。端木子结驷连骑，管夷吾官山富海，皆所以开商旅之源也。故善策富强者必计内外交通之益，广海陆运输之程，便舟车之往来，课东南之美利，财用由是而亨，而行旅则由是而劳矣。夫遗人有候居之馆，行役无失路之悲，斯行客亦可少安矣。《大象》曰“山上有火”，火光所烛，近者蒙其照，远者见其明，喻言商者，明能烛奸，远近无欺，故曰“旅小亨，旅贞吉”。盖重财利，轻离别，商贾之所以营生也；权什一，通有无，朝廷亦藉以致富也。方今之时，欧美各邦，国税所关，专以商务为重，是以海禁宏开，洋舶辐辏，凿绝岛穷崖而开市，率东夷北狄而来商，商旅之道，于斯为盛。《易》有前知，故曰“旅之时义大矣哉”。

通观此卦，《艮》山止而在内，《离》火明而烛外，下卦为旅客远行之象，上卦为于时庐舍之象，互卦有《大过》，为行迈跋涉之象。六爻中曰“所”，曰“次”，曰“处”，曰“巢”，各有其地也；曰“灾”，曰“焚”，曰“丧”，曰“亡”，各有所失也；曰“怀”，曰“得”，曰“誉”，各有所获也。大凡羁旅之人，宜柔和谐众，不宜刚暴自恃，故六爻以柔为吉，以刚为凶。初以柔居下，是旅之微贱者；二柔中，故兼得；三过刚，故“丧”；四刚居柔，虽得“不快”；五柔中，小费大得；六刚遇高，大丧而凶矣。卦与《丰》反，聚则成《丰》，散则成《旅》。旅而能止，是《旅》之寄迹于外也；旅而遇明，是《旅》之择地而蹈也。总之，明有誉，昏有灾也；得于柔，丧于刚也；为“笑”为“号”，时为之也；曰“贞”曰“厉”，义所在也。圣人之栖栖者，为道而行也；庸人之攘攘者，为利而往也。夫非为旅之故与？其为则同；而其义要各有不同者焉。

《大象》曰：山上有火，旅。君子以明慎用刑，而不留狱。

“山上有火”，与《贲》之“山下有火”，相对之文也。《艮》为山，《离》为火，有火焚山之象，野火烧山，过而不留，君子取其象以听讼，片言即折，故“不留狱”也。明取《离》之照，慎法《艮》之止，执法如山，不可移动也，烛奸如火，无可掩蔽也，以斯用刑，刑无枉矣。卦上互《兑》，《兑》为刑人，故曰“用刑”。反卦《丰》，《丰》象“折狱”，故曰“不留狱”。

【占】　问时运：运未全盛，宜明以察之，慎以防之，即有灾害，可随即解脱。

○　问营商：宜出外贩运，随来随售，不可留积。

○　问功名：火在山上，有光明远烛之象，升用在即。

○　问战征：须用火攻。

○　问家宅：慎防火灾。

○　问婚姻：即日可成。

○　问疾病：是肝火上炎之症，其势可危，生死在即，宜慎。

○　问讼事：即日可了。

○　问行人：即归。

○　问六甲：上半月生女，下半月生男。

Judgment

Legge: Transition means that small attainments are possible. If the traveling stranger is firm and correct, there will be good fortune.

Wilhelm/Baynes: The Wanderer. Success through smallness. Perseverance brings good fortune to the wanderer.

Blofeld: The Traveler -- success in small matters. Persistence with regard to traveling brings good fortune.

Liu: The Exile. Small success. To continue leads to good fortune.

Ritsema/Karcher: Sojourning, the small: Growing. Sojourning, Trial: significant. [This hexagram describes your situation in terms of wandering journeys and living in exile. It emphasizes that mingling with others as a stranger whose identity comes from a distant center is the adequate way to handle it...]

Shaughnessy: Traveling. Small receipt. Traveling; determination is auspicious.

Cleary (1): Travel is developmental when small; if travel is correct, it leads to good fortune.

Cleary (2): Travel has a little success. Travel is auspicious if correct.

Wu: Traveling indicates small pervasion. Perseverance will bring auspiciousness.

The Image

Legge: A fire on the mountain -- the image of Transition. The superior man exerts cautious wisdom in his punishments, and does not permit prolonged litigation.

Wilhelm/Baynes: Fire on the mountain: the image of The Wanderer. Thus the superior man is clear-minded and cautious in imposing penalties, and protracts no lawsuits.

Blofeld: This hexagram symbolizes fire upon a mountain. The Superior Man employs wise caution in administering punishments and does not suffer the cases brought before him to be delayed.

Liu: Fire over the mountain symbolizes the Exile. The superior man is careful and clever in imposing punishments, and does not delay the cases brought.

Ritsema/Karcher: Above mountain possessing fire. Sojourning. A chun tzu uses brightening consideration to avail-of punishing and-also not to detain litigating.

Cleary (1): There is fire atop a mountain, transient. Thus superior people apply punishments with understanding and prudence, and do not keep people imprisoned.

Cleary (2): Fire on a mountain – traveling. Etc.

Wu: There is fire on the mountain; this is Traveling. Thus the jun zi exercises the utmost deliberations in exacting punishments such that prisoners will not be detained without cause.

COMMENTARY

Confucius/Legge: Transition indicates that there may be some small attainment and

progress -- the magnetic line occupies the central place in the upper trigram, and is obedient to the dynamic lines above and below it. We also have the attributes of Keeping Still connected with Intelligence in the lower and upper trigrams. Hence it is said that there may be some small attainment and progress. If the traveling stranger is firm and correct as he ought to be, there will be good fortune. Great is the time and great is the right course to be taken under these circumstances!

Legge: The written Chinese character for this hexagram denotes people traveling abroad, and is often translated as Strangers. The figure addresses itself to traveling strangers, and tells them how they ought to comport themselves through the cultivation of humility and firm correctness. By means of these they would escape harm, and make progress. The status of traveling stranger is seen as too low to expect great things of them. It is assumed that the wanderer is in the position of the fifth line. The ideas of humility, docility, calmness and intelligence are derived from the attributes of the component trigrams. These are all characteristics which are proper to a stranger, and are likely to lead to advancement and attainment of his desires. Concerning the Image, K'ung

Ying-ta comments: "A fire on a mountain lays hold of the grass, and runs with it over the

whole space, not stopping anywhere long, and soon disappearing -- such is the emblem of the traveler."

NOTES AND PARAPHRASES

Judgment: During a Transition, keep your willpower great and your expectations small. The Superior Man sees clearly and does not embroil himself in complexity. He is clearminded and cautious in judging the truth of the situation, maintaining detachment from the social milieu. Wilhelm's translation of the title of this hexagram is The Wanderer. A wanderer is one who has no home, or who is between one home and another. This reminds us of the gnostic notion of the "Alien": the incarnate soul exiled to wander in the space-time dimension (i.e., this world). The alien is that which stems from elsewhere and does not belong here ... The stranger who does not know the ways of the foreign land wanders about lost; if he learns its ways too well, he forgets that he is a stranger and gets lost in a different sense by succumbing to the lure of the alien world and becoming estranged to his own origin ... The recollection of his own alienness, the recognition of his place of exile for what it is, is the first step back; the awakened homesickness is the beginning of the return.

Hans Jonas -- The Gnostic Religion In the broadest interpretation then, the message in the Judgment: "If the traveling stranger is firm and correct, there will be good fortune" can refer to not becoming

entangled in the affairs of this world in which we wander -- an idea emphasized in the first

line. Ritsema/Karcher state it explicitly -- defining our challenge as "mingling with others as a stranger whose identity comes from a distant center." This is good general advice for anyone seriously engaged in the Work, since the "distant center" ("God," or the Self) represents the essence we incarnated to serve. We are strangers in this world, and the body is the tomb of the soul, and yet we must not seek to escape by self- murder; for we are the chattels of God who is our herdsman, and without his command we have no right to make our escape.

Pythagorean ethic In more specific situations, the hexagram symbolizes a transitional phase. Lines two, three and four all depict "Inns" or temporary resting places (commonly experienced in dreams as images of hotels or motels). The symbolism is identical: the psyche is reflecting an interim situation during a state of Transition. By definition, a transition is fluid and not yet fixed. Depending upon the choices made, one can go in different directions. In terms of consciousness, it is obvious that the transition can be from a lower state of awareness to a higher one, or vice-versa. Because a transition is an opportunity for deliberate choice-making, the Confucian commentary

concludes with: "Great is the time and great is the right course to be taken under these circumstances!" Lines one, three and six depict very negative situations involving ignorant, arrogant choices. We think of the ego blindly pushing the river of its desires, unable to see the unfortunate consequences it thereby engenders. Line two suggests a solid resting place during our journey, while line four depicts a tenuous, though not necessarily incorrect, similar situation. The fifth line counsels a kind of sacrifice to the ruler (the Self) which results in an eventual reward. The message is to let the Self guide you through a Transition.

SUGGESTIONS FOR MEDITATION

Hexagram number fifty-six is the reverse of hexagram number fifty-five. Compare the role of the superior man in the Image of each figure. How are they the same? How are they different? What are the differences and similarities of the component trigrams of each hexagram, and how do they affect their respective meanings?

Notes, August 15, 2009: A new paraphrase of the Judgment and Image: The Gnostic Alien. Small attainments are possible if the Alien keeps a clear head and maintains his self-discipline. The initiated Adept is intelligent, discreet, and displays vigilant wisdom: he maintains and protects his gnosis via cautious reserve in worldly disputes, eschewing needless contention. [He can do this because he knows that this is an illusory reality: a set-up, a trap, a Loosh factory created by the Demiurge.] A chun tzu uses brightening consideration to avail-of punishing andalso not to detain litigating. [In other words “do the work in the place in which you find yourself” quickly, and efficiently, with as few entanglements as possible under the circumstances. Shun new karma. Implicit is that this experience is preparation for the bodhisattva vow.]