---
title: "周易禪解 · 離"
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/cmgmzdprd01m4l404v5mxuben"
---
離下離上
> Lower Fire, Upper Fire
離：利貞，亨。畜牝牛吉。
> Li: It is favorable to be steadfast and correct. There will be success. Raising a cow brings good fortune.
火性無我，麗附草木而後可見，故名為「離」。約世道，則重險之時，必麗正法以御世。約佛法，則魔擾之時，必麗正教以除邪。約觀心，則境發之時，必麗正觀以銷陰，故皆「利貞」則「亨」也。牝牛柔順而多力，又能生育犢子，喻正定能生妙慧。
> Fire has no fixed self; it only becomes visible when it clings to wood or grass, which is why it is called "clinging" (Li). In worldly terms, during times of great danger, one must cling to the right path to guide the world. In Buddhist terms, when demons disturb, one must cling to the true teaching to eliminate heresy. In contemplation practice, when sensory objects arise, one must cling to right contemplation to dissolve the aggregates. Therefore, in all cases, "persevering in righteousness brings success." A gentle cow is docile yet strong, and can also give birth to calves—this symbolizes how Right Concentration gives rise to sublime Wisdom.
〈彖〉曰：離，麗也。日月麗乎天，百穀草木麗乎土。重明以麗乎正，乃化成天下；柔麗乎中正，故亨，是以畜牝牛吉也。
> The Commentary says: Li means attachment. The sun and moon attach themselves to the sky, while all grains and plants attach themselves to the earth. Double brightness attaching to what is correct leads to the transformation and completion of all under heaven. The gentle attaches to the central and correct position, therefore there is smooth progress; thus, raising a gentle cow brings good fortune.
如日月必「麗天」；如百穀草木必「麗土」。吾人重明智慧，亦必麗乎性德之正，則自利既成，便可以化天下矣。夫智慧光明必依禪定而發，禪定又依理性而成。今六五、六二「麗乎中正」之位，故有亨道，如牝牛能生智慧犢子而吉也。吳幼清曰：「上卦為重明，下卦三爻皆麗乎正。」
> Just as the sun and moon must "cling to the sky," and just as all grains and plants must "cling to the earth," so too must we human beings, when we value and illuminate wisdom, rely on the correctness of our innately virtuous nature. Once self-cultivation is achieved, we can then transform the world. The radiant light of wisdom must arise from meditation, and meditation, in turn, is founded on the principle of true reason. Here, the positions of the fifth line in the upper trigram and the second line in the lower trigram both "cling to the central and correct position," thus there is a path of smooth progress—just as a gentle cow can give birth to a wise calf, bringing good fortune. Wu Youqing said: "The upper trigram represents the splendor of double brightness, and all three lines of the lower trigram cling to what is correct."
〈象〉曰：明兩作，離。大人以繼明照于四方。
明而又明，相續不息，自既克明其德，便足以照四方矣。
初九：履錯然，敬之，無咎。〈象〉曰：履錯之敬，以辟咎也。
用觀之始，雖有正慧，而行履未純，故常若錯然之象。惟競競業業，不敢自安，則德日進而習日除，可辟咎矣！豈俟咎之生而後除哉？
六二：黃離，元吉。〈象〉曰：黃離元吉，得中道也。
中正妙定，稱性所成，以此照一切法，使一切法皆成「中道」，乃絕待圓融之妙止也。
九三：日昃之離，不鼓缶而歌，則大耋之嗟，凶。〈象〉曰：日昃之離，何可久也？
過用其慧，而無定以濟之，有時歡喜太甚，則「鼓缶而歌」；有時憂慮太切，則「大耋之嗟」。悲歡亂其衷曲，乾慧不能自持，其退失也必矣。
九四：突如其來如，焚如、死如、棄如。〈象〉曰：突如其來如，無所容也。
雖似有慧有定而實不中不正，不能調適道品，故時或精進則失于太速，而「突如其來如」；時或懈怠，則置諸罔覺而「焚如、死如、棄如」也。夫進銳者退必速，其來既突，則決無所容矣，又何俟于焚、死、棄而後知其非善終之道哉？
六五：出涕沱若，戚嗟若，吉。〈象〉曰：六五之吉，離王公也。
得中之定，能發實慧，進德固無疑矣。然堯舜其猶病諸、文王望道未見、伯玉寡過未能、孔子聖仁豈敢，從來聖賢之學皆如是也。
上九：王用出征，有嘉折首，獲匪其醜，無咎。〈象〉曰：王用出征，以正邦也。
剛而不過，又居明極，自利已成，化他有術。人自歸慕而折首，非有醜惡而須伐也。身正則邦正，邦正則六合歸心，重譯奉命矣！是之謂「王用出征」，豈以奮武揚威為出征哉？
## 周易禪解卷第四
弟子悟偉照本仝捐貲刻