--- title: "周易禪解 · 咸" 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/cmgmzdrv9025nl404feij8o8d" --- 艮下兌上 >
Lower: Gen (Mountain), Upper: Dui (Lake) 咸：亨，利貞。取女吉。 > Xian: Success through perseverance. It is auspicious to take a wife. 「艮」得「乾」之上爻而為少男，如初心有定之慧，慧不失定者也；「兌」得「坤」之上爻而為少女，如初心有慧之定，定不失慧者也。互為能所，互為感應，故名為「咸」。約世道，則上下之相交。約佛法，則眾生諸佛之相扣。約觀心，則境智之相發。夫有感應，必有所通，但感之與應皆必以正，如世之取女必以其禮，則正而吉矣。 > "Gen" receives the top line of "Qian" and becomes the young son, symbolizing a beginner's mind that has wisdom within stillness—wisdom that never loses its stillness. "Dui" receives the top line of "Kun" and becomes the young daughter, symbolizing a beginner's mind that has stillness within wisdom—stillness that never loses its wisdom. They mutually serve as subject and object, mutually resonate and respond, hence the name "Xian" (Mutual Influence). In terms of worldly affairs, it represents the interaction between those above and those below. In terms of Buddhism, it represents the mutual connection between sentient beings and Buddhas. In terms of contemplating the mind, it represents the mutual illumination between circumstances and wisdom. Where there is resonance and response, there is sure to be connection, but both the resonating and the responding must be proper—just as in the world, taking a wife must follow proper ritual, then it is proper and auspicious. 〈彖〉曰：咸，感也。柔上而剛下，二氣感應以相與。止而說，男下女，是以亨，利貞，取女吉也。天地感而萬物化生，聖人感人心而天下和平。觀其所感，而天地萬物之情可見矣！ > "The Commentary" says: Xian means mutual attraction. The soft rises above and the hard stays below, so the two energies respond to and unite with each other. There is stillness paired with joy, the man humbling himself before the woman—thus success, favorable perseverance, and good fortune in taking a wife. When heaven and earth respond to each other, all things come into being. When sages touch people's hearts, the world finds peace. Seeing how they respond reveals the true nature of heaven, earth, and all things! 「咸」何以為感哉？下卦「坤」體之柔，上于六而成「兌」；上卦「乾」體之剛，下于三而成「艮」，乃天地之二氣感應以相與也。又「艮」止而「兌」說，以男而下女，此感應之正，所以吉也。約佛法者，「艮」為生，「兌」為佛，眾生感佛既專，則佛說法應之。約觀心者，「艮」為觀，「兌」為境，觀智研境既專，則境諦開發而得悅矣。世出世法皆以感而成事，故可以見天地萬物之情。 > Why is "Xian" (Mutual Influence) called "feeling"? The lower trigram "Kun," soft in nature, rises to the sixth line and becomes "Dui"; the upper trigram "Qian," firm in nature, descends to the third line and becomes "Gen." This is the two vital forces of heaven and earth responding to each other and uniting. Furthermore, "Gen" signifies stillness, while "Dui" signifies joy; the male humbles himself before the female—this is the proper way of mutual influence, and thus it is auspicious. In terms of Buddhism, "Gen" represents sentient beings, and "Dui" represents the Buddha. When sentient beings sincerely seek the Buddha, the Buddha responds by teaching the Dharma. In terms of contemplation of the mind, "Gen" represents contemplation, and "Dui" represents the object of contemplation. When the contemplating wisdom focuses deeply on the object, the truth of the object opens up and brings joy. Both worldly and transcendent matters are accomplished through mutual influence, and thus one can see the true nature of heaven, earth, and all things. 〈象〉曰：山上有澤，咸。君子以虛受人。 > The Image says: A lake rests on the mountain—this is Mutual Influence. The noble person, by emptying their heart, receives others. 慢如高山，法水不停；今山上有澤，豈非以其虛而能受哉？ > Slow like a towering mountain, the water of Dharma does not cease; now there is a marsh atop the mountain—is this not because it is empty and thus able to receive? 初六：咸其拇。〈象〉曰：咸其拇，志在外也。 > Six at the beginning means: The influence appears in the big toe. The Image says: "The influence appears in the big toe" — the intention is directed outward. 咸雖感而遂通，須不違其寂然不動之體，又須善識時位之宜，倘因感而搖其主宰，則反失能應之本矣！大概感應之道互為能所，然下三爻既居止體且在下位，故皆不宜妄應于他；上三爻既居悅體且在上位，故皆宜善應于物。今初六以陰居下，而為九四所感，未免腳指先動。夫用行舍藏，原無定局，時止則止、時行則行，行得其當則吉、不得其當則凶，故未可判定是非。即所謂「志在外」者亦自不同，若志在天下，不顧身家則吉；若志在利名，不顧心性，則可羞矣。 > Though sensitivity enables response, one must not violate the underlying stillness of the unmoving essence, and must also skillfully recognize what is fitting for the time and position. If, due to sensory stimulation, one's inner anchor is shaken, then the very basis of proper response is lost. In general, the way of stimulus and response involves mutual roles of subject and object. However, the lower three lines, being situated in the resting body and at lower positions, are all unsuitable for rashly responding to others; the upper three lines, being situated in the joyful body and at higher positions, are all suitable for responding well to things. Now, the initial six, being yin and dwelling below, is stirred by the nine in the fourth position, so it cannot help but have its toes move first. Now, whether to act or to withdraw, to conceal or to reveal, has no fixed pattern—when the time calls for stillness, be still; when the time calls for action, act. If action is appropriate, it brings good fortune; if inappropriate, it brings misfortune. Thus, one cannot definitively judge right or wrong. Even what is called "the aspiration directed outward" differs in itself. If the aspiration is for the whole world, disregarding personal concerns, then it is auspicious; if the aspiration is for fame and profit, disregarding one's true nature, then it is shameful. 六二：咸其腓，凶。居吉。〈象〉曰：雖凶居吉，順不害也。 > Six in the second place: The influence reaches the calf. Misfortune. But if one remains still, there is good fortune. The Image says: Though there is misfortune, remaining still brings good fortune, for obeying what is right brings no harm. 陰柔中正，而為九五所感，倘躁妄欲進則凶，惟安居自守則吉，蓋安居自守乃順乎柔中之道而不害也。 > Yielding and upright in nature, the fifth line (the ruler) is drawn to this gentle quality. If one rushes forward restlessly, misfortune follows; only by dwelling peacefully and guarding oneself does good fortune arise. For dwelling peacefully and guarding oneself aligns with the path of gentleness and balance, bringing no harm. 九三：咸其股，執其隨，往吝。〈象〉曰：咸其股，亦不處也。志在隨人，所執下也。 > \*\*Ninety-Three:\*\* Sensation reaches the thigh. One clings to what follows. Going forward brings regret. \*\*Commentary on the Image:\*\* Sensation reaching the thigh—this is not remaining still. The intention to follow others is a clinging to something low. 以剛正居止極，而為上六所感，未免亟亟以利生為務，不知欲利他者，先須自利成就。若一被順境所牽，則頓失生平所養，亦可羞也。 > Those who uphold unwavering integrity to the utmost are moved by the influence of the highest position, inevitably driven by an urgent zeal to benefit living beings. Yet they fail to realize that those who wish to aid others must first perfect themselves. If one is once swayed by favorable circumstances, all the cultivation of a lifetime is lost in an instant—how shameful this is! 九四：貞吉，悔亡。憧憧往來，朋從爾思。〈象〉曰：貞吉悔亡，未感害也；憧憧往來，未光大也。 > Nine in the Fourth Place: Perseverance brings good fortune, and regret disappears. Restless coming and going—friends follow your thoughts. The Image says: Perseverance brings good fortune and regret disappears, because one has not yet been harmed by the stirring of emotions. Restless coming and going—this is not yet the path of greatness and light. 剛而不過，定慧齊平，得感應之正道，故吉而悔亡，見其己心他心互含互攝，有「憧憧往來」之象。既以心為感應之本，則凡有血氣莫不尊親，有「朋從爾思」之象。惟其得感應之正，雖終日感而不違其寂然不動之體，故「未感害」也；惟其悟一心之往來，雖知本自何思何慮，而還須精義入神以致用，利用安身以崇德，窮神知化以深造于不可知之域，故未肯遽以現前所證為光大也。 九五：咸其脢，無悔。〈象〉曰：咸其脢，志末也。 > 九五：感应于脊背的肌肉，没有悔恨。 《象传》说：“感应于脊背的肌肉”，说明其心意未能通达至高处。 陽剛中正而居悅體，如艮其背不獲其身、行其庭不見其人之象，乃允合于寂然不動感而遂通之妙，故得毫無過失可悔，而善始善終證于究竟，名為「志末」。末，猶終也。 上六：咸其輔、頰、舌。〈象〉曰：咸其輔、頰、舌，滕口說也。 柔而得正為「兌」之主，內依止德、外宣四辯，為咸其輔、頰、舌之象；說法無盡，誨人不倦，故曰「滕口說」也。然初之「咸拇」、上之「咸舌」，皆不言吉凶者，以初心初步，有邪有正，事非一概；說法利生，亦有邪有正，轍非一途故也。觀于彖辭亨及利貞之誡，則思過半矣。