---
title: "周易禪解 · 無妄"
description: "周易禪解是明末高僧智旭的佛學著作。該書誕生於明末儒釋道三教融合的思想背景下，作者以佛教唯識宗與天台宗的義理為根基，系統性地闡釋儒家經典《周易》。書中將易學的卦爻象數與佛教的修行心法相融通，例如以唯識詮釋乾卦，以止觀解說艮卦，旨在會通世出世法，引導讀者藉易入禪。此作被視為中國佛教解易的巔峰之作，在佛學史與易學史上均佔有重要地位，是研究三教思想交涉的權威典籍。"
url: "https://rushiwowen.co/en/r/cmgmzdprd01lzl40467dowfp3"
---

震下乾上

> Thunder below, Heaven above.

無妄：元亨，利貞。其匪正有眚，不利有攸往。

> No Delusion: Great success. Favorable to remain steadfast. If one's conduct is not upright, there will be misfortune. It is not favorable to go anywhere.

約世道，則中興之治，合于天道而無妄。約佛法，則中興之化，同于正法而無妄。約觀心，則復其本性，真窮惑盡而無妄，皆「元亨」而利于正者也。然世出世法，自利利他，皆須深自省察，不可夾一念之邪，不可有一言一行之眚。倘內「匪正」而外「有眚」，則決不可行矣！聖人持滿之戒如此。

> When it comes to worldly affairs, a flourishing and prosperous governance aligns with the natural order and is free from delusion. When it comes to the Dharma, a flourishing and transformative teaching aligns with the true Dharma and is free from delusion. When it comes to observing the mind, returning to one's original nature, where truth is fully realized and delusions are exhausted, is also free from delusion—all are "greatly prosperous" and beneficial to what is right. However, whether in worldly or spiritual matters, whether for self-benefit or benefiting others, one must deeply reflect and examine oneself. Not a single thought of unwholesomeness should be allowed, nor should there be any fault in speech or action. If inwardly one is "not upright" and outwardly there are "faults," then such actions must not be carried out! This is the caution of the sage in maintaining integrity.

〈彖〉曰：無妄，剛自外來而為主于內。動而健，剛中而應。大亨以正，天之命也。其匪正有眚，不利有攸往，無妄之往，何之矣？天命不祐，行矣哉！

> The Commentary says: In No Falsehood, strength comes from without and becomes master within. Movement is strong, with firmness at the center and response. Great success through correctness is the Mandate of Heaven. If one is not correct, there will be calamity; it is not favorable to go anywhere. Where would one go in No Falsehood? If the Mandate of Heaven does not protect, how can one proceed?

「震」之初爻，全攬乾德為體，故曰「自外來為主于內」也。性德雖人人本具，然在迷情反為分外。今從性起修，了知性德是我固有，故名為「主于內」。夫既稱性起修，必須事事隨順法性，倘三業未純，縱有妙悟不可自利利他。既不合于性德，則十方諸佛不護念之，安能有所行哉？

> The first line of the "Zhen" hexagram embodies the complete virtue of "Qian," hence it is said: "From the outside, it comes to take charge within." Although the virtue of our inherent nature is possessed by everyone, in a state of delusion, it is perceived as something external. Now, by cultivating from our inherent nature, we realize that this virtue is inherently ours, which is why it is called "taking charge within." Since cultivation arises from our nature, we must align every action with the Dharma nature. If our actions of body, speech, and mind are not yet pure, even profound insights cannot benefit ourselves or others. If our actions do not align with the virtue of our nature, the Buddhas of the ten directions will not protect and guide us. How, then, can we truly practice?

〈象〉曰：天下雷行，物與無妄。先王以茂對時，育萬物。

> The Image says: Thunder moves beneath heaven, and all things are given without deceit. The ancient kings, in abundant accord with the seasons, nurtured all beings.

佛法釋者，師子奮迅，三世益物名「茂對時」。番番種熟脫，使三草二木任運增長而歸一實，名「育萬物」。

初九：無妄，往吉。〈象〉曰：無妄之往，得志也。

〈彖〉云：無妄之往何之矣？乃指「匪正有眚」，出于無妄而往于妄也。此云「無妄，往吉」，乃依此真誠無妄，而往應一切事也。所以「得志」而吉。

六二：不耕穫，不菑畬，則利有攸往。〈象〉曰：不耕穫，未富也。

田一歲曰「菑」，三歲曰「畬」，世未有不耕而穫、不菑而畬者。夫不耕不菑，此絕無望于穫畬者也。然能穫能畬，此何以致之乎？孔子云：「隱居以求其志，行義以達其道。」又云：「耕也，餒在其中矣；學也，祿在其中矣！」六二以陰柔中正，上應九五陽剛中正之君，惟以求志達道為心，而毫不以富貴利祿為念，乃「利有攸往」而不變其塞耳。

六三：無妄之災，或繫之牛；行人之得，邑人之災。〈象〉曰：行人得牛，邑人災也。

不中不正，居「震」之上，此執無妄之理而成災者也。夫行人得牛，何乃執理而求償于邑人？豈非禍及無辜者乎？

吳幼清曰：「無妄之善有三：剛也、當位也、無應也。剛者，實也。當位者，正也。無應者，無私累也。諸爻或有其三，或有其二，或有其一。初九三皆全，其最善也；九五、九四有其二；九五剛而中正，九四剛而無應，是其次也。六二、上九有其一；六二中正，上九剛實，是又其次也。唯六三于三者咸無焉，而亦得為無妄，何也？下比中正之六二，上比剛實無私之九四，譬如有人，在己雖無一善，而上有嚴師，下有良友，親近切磨，夾持薰染，亦不至于為惡，此六三之所以亦得為無妄也。」

陳旻昭曰：「世固有忠臣孝子，遇不得已之時勢，竟冒不忠不孝之名，而萬古不能自白者，因災而息其欲自陳白之妄心，是為『無妄之災』。如繫牛于邑，而行人得之，彼行人決不可查考，而邑人決無以自白，惟有吞聲忍氣，陪償其牛而已。忠臣孝子之蒙怨者亦復如是。」

九四：可貞，無咎。〈象〉曰：可貞無咎，固有之也。

以陽居陰，不好剛以自任，蓋其德性然也。

九五：無妄之疾，勿藥有喜。〈象〉曰：無妄之藥，不可試也。

剛健中正，此無妄之至者也。夫立身于無過之地者，未免責人太過，所謂執藥反成病矣。故「勿藥」而「有喜」，蓋以己律人，則天下孰能從之？

上九：無妄，行有眚，無攸利。〈象〉曰：無妄之行，窮之災也。

以陽居陰，雖非過剛，而居無妄之極，則是守常而不知變通者也。既無善權方便，其何以行之哉？

佛法釋者，六爻皆悟無妄之理而為修證者也。初九正慧直進，故現生克果而「得志」。六二正定治習，故須于禪法不取不證，則可以借路還家。六三不中不正，雖有小小定慧能開示人，令其得道得果，如「行人得牛」；而自己反成減損，久滯凡地，如「邑人之災」。九四慧而有定，自利有餘，乃是達其性具定慧，非是修而後有。九五剛健中正，自利已圓，為眾生故，示現病行，豈更須對治之藥？即初心修觀亦復如是，一切境界無非性德，體障即德，無可對治也。上九不中不正，恃性德而不事修德，躬行多眚，何利之有？蓋由一味高談向上，以至于窮，故成災也。