--- title: "周易禪解 · 頤" 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/cmgmzdprd01m1l404v5o82hyf" --- 震下艮上 >
Lower trigram: Thunder; Upper trigram: Mountain 頤：貞吉。觀頤，自求口實。 > Yi: Perseverance brings good fortune. Observe the nourishment — seek your own sustenance through your own efforts. 約世道，則畜德以養天下。約佛化，則畜德以利群生。約觀心，則菩提資糧既積而長養聖胎也。自利利他，皆正則吉，皆須視從來聖賢之所為頤者何如？皆須自視其所以為「口實」者何如？ > Regarding the ways of the world, one cultivates virtue to nourish all under heaven. Regarding the teachings of the Buddha, one cultivates virtue to benefit all living beings. Regarding the contemplation of the mind, one accumulates the provisions for enlightenment and nurtures the sacred embryo within. Both benefiting oneself and benefiting others are auspicious when aligned with the right path. One must examine how the sages and saints of the past have embodied this nurturing. One must also examine how one's own actions serve as a true foundation for this practice. 〈彖〉曰：頤，貞吉，養正則吉也。觀頤，觀其所養也。自求口實，觀其自養也。天地養萬物，聖人養賢以及萬民，頤之時大矣哉！ > The Commentary says: Nourishment, steadfastness brings good fortune. When one nourishes what is proper, good fortune follows. Observing nourishment means observing what one nourishes. Seeking one's own sustenance means observing how one nourishes oneself. Heaven and earth nourish all things; sages nourish the worthy and extend this to all people. How profound is the timely significance of nourishment! 「養正則吉」，明養而非正、正而不養，皆非吉道也。不觀聖賢之所養，則無以取法思齊；不觀自養之口實，則無以匹休媲美。且如天地全體太極之德以自養，即能普養萬物；聖人養賢輔成己德，即可以及萬民。誰謂養正之外別有利人之方？故正自養時，即全具位育功能而稱大也。 > "To nurture what is right brings good fortune." Clearly, nurturing without righteousness, or being righteous without nurturing, cannot be considered the path of good fortune. If we do not observe how sages and saints cultivate themselves, we have no model to emulate or aspire to; if we do not examine how we nourish ourselves through daily practices, we cannot strive to match their excellence. Consider Heaven and Earth, which nurture themselves through the full embodiment of the supreme principle (Taiji), and thereby are able to nourish all things. The sages nurture the worthy to complete their own virtue, and in doing so, are able to benefit all people. Who can say that beyond nurturing what is right, there exists another method to benefit others? Therefore, when one nurtures what is right in themselves, the full power to harmonize and fulfill all things is already present, and this is why it is called "great." 〈象〉曰：山下有雷，頤。君子以慎言語、節飲食。 言語飲食，皆動之象也，慎之節之，不失其止也。故知養正，莫善于知止。 初九：舍爾靈龜，觀我朵頤，凶。〈象〉曰：觀我朵頤，亦不足貴也。 > Initial Nine: You abandon your own spiritual nourishment and instead watch others indulging in theirs—this is inauspicious. The Image says: Watching others indulge in their appetites is not something to be valued. 陽剛為自養養他之具，知止為自養養他之貞。初九陽剛足以自養，如靈龜服氣，可不求食，而居動體，上應六四，觀彼口實反為朵頤，失其貴而凶矣！此如躁進之君子。于佛法中，則如乾慧外凡，不宜利物。 > The firm and resolute nature of the yang is the means by which one nourishes oneself and others, while knowing when to stop is the steadfast principle of self-nourishment and nourishing others. In the initial nine, the yang's firmness is sufficient for self-nourishment, like a spiritual tortoise that sustains itself on breath, needing no food. Yet it resides in a moving position and responds to the six in the fourth place, gazing at its mouth and becoming a trembling jaw—losing its noble quality and inviting misfortune. This is like a restless gentleman who rushes forward. In the Dharma of Buddhism, this resembles the one with dry wisdom who has not yet transcended the mundane, and should not yet benefit others. 六二：顛頤，拂經于丘頤，征凶。〈象〉曰：六二征凶，行失類也。 > Six in the second place: Turning the head downward for nourishment—this violates the natural order. Seeking nourishment from the high mound leads to misfortune. The Image says: Six in the second place seeking nourishment brings misfortune because its action loses the proper companionship of its kind. 以上養下，乃理之常。六二陰柔反藉初九之養，拂其經矣！又居動體，恐或不肯自安，將求頤于六五之丘。五雖與二為應，然亦陰柔不能自養，何能養人？征則徒得凶耳！兩陰無相濟之功，故為「失類」，此如無用之庸臣。于佛法中，則如暗證盲禪，進退失措。 > The superior supports the inferior—this is the natural way. Here, the second line, weak and yielding, instead depends on the first line for support, going against the proper order. Moreover, being in a position of movement, it may not be content to remain still, and may seek nourishment from the fifth line, which is like a high mound. Although the fifth line responds to the second, it too is weak and unable to support itself—how could it support others? To act thus would only bring misfortune. Two weak lines cannot help each other, hence they are called "lost companions"—like useless, mediocre ministers. In Buddhism, this is akin to a blind meditation practitioner who is deluded in realization and loses all sense of direction in advancing or retreating. 六三：拂頤，貞凶。十年勿用，無攸利。〈象〉曰：十年勿用，道大悖也。 > Six in the third place: Going against the nourishing principle. Persistent misfortune. For ten years, do not act; there is nothing beneficial. The Image says: "For ten years, do not act" — because the way is greatly deviated from the correct path. 陰柔不能自養，又不中正以居動極，拂于頤矣！雖有上九正應，何能救之？終于無用而已，此如邪僻之宰官。于佛法中，則如六群亂眾，大失軌範。 > The weak and gentle cannot sustain themselves, nor do they dwell in the proper and upright path. Instead, they act at the extreme of movement, contradicting the principle of nourishment. Though there is a proper response from the upper nine, how could it save them? In the end, it is all for naught. This is like a corrupt and deviant official. In the Buddha's teachings, it resembles the six groups causing chaos among the assembly, greatly violating the code of conduct. 六四：顛頤，吉。虎視耽耽，其欲逐逐，無咎。〈象〉曰：顛頤之吉，上施光也。 > Sixth Four: Looking down to seek nourishment brings good fortune. With the fierce gaze of a tiger and relentless pursuit of desires, there is no blame. The Image says: The good fortune of looking down for nourishment comes from the shining virtue of the one above. 陰柔得正，而居止體，雖無養具，得養之貞者也。下應初九，賴其養以自養養人，此如休休有容之大臣，吉之道也。初方「觀我」而「朵頤」，我隨其視之耽耽、欲之逐逐，以禮而優待之。在初則不足貴、在我則養賢以及萬民，可謂「上施光」矣。于佛法中，則如賢良營事，善為外護。 > The yielding principle finds its proper place, resting in stillness. Though lacking external provisions, it attains the true nourishment of sustenance. Below, it responds to the first line, relying on its nourishment to sustain itself and others—like a magnanimous minister who embodies generous tolerance, this is the path of good fortune. At the start, the first line "observes me" with a craving jaw. I follow its devouring gaze and relentless desires, treating it courteously according to propriety. For the first line, this is not something to prize; for me, it is nurturing worthy beings and extending care to all—truly "bestowing blessings from above." In the way of Buddhism, this is like a virtuous steward who skillfully serves as a guardian and protector. 六五：拂經，居貞，吉。不可涉大川。〈象〉曰：居貞之吉，順以從上也。 陰柔無養人之具，空居君位，故名「拂經」。居止之中，順從上九，此亦養賢以及萬民，為得其正者也。但可處常、不可處變，宜守成、不宜創業耳，此如虛己之賢君。于佛法中，則如柔和同行，互相勉勗。 上九：由頤，厲，吉。利涉大川。〈象〉曰：由頤厲吉，大有慶也。 以陽剛居止極，卦之所以為頤者此也。此如望隆之師保，可以拯濟天下者矣。于佛法中，則如證道教授，宰任玄綱。