---
title: "周易禪解 · 恒"
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/cmgmzdrv9025ol4045i79zb3w"
---
巽下震上
> Here is the translated text: Xun below, Zhen above
恒：亨，無咎，利貞。利有攸往。
> Heng: Prosperity, no blame, beneficial to remain steadfast. Favorable to have somewhere to go.
夫感應之機，不可一息有差；而感應之理，則亙古不變者也。依常然之理而為感應，故澤山得名為「咸」；依逗機之妙而論常理，故雷風得名為「恒」。澤山名「咸」，則常即無常；雷風名「恒」，則無常即常。又「咸」是澤山，則無常本常；「恒」是雷風，則常本無常。二鳥雙遊之喻，于此亦可悟矣。理既有常，常則必亨，亦必「無咎」。但常非一定死執之常，須知有體有用，體則非常非無常、用則雙照常與無常，悟非常非無常之體，名為「利貞」；起能常能無常之用，名「利有攸往」也。
> The opportunity for spiritual response cannot differ by even a single breath, yet the principle behind that response remains unchanging throughout all ages. Because response follows this constant principle, the lake-over-mountain hexagram is named "Xian" (Mutual Influence); because constancy is discussed through the subtlety of timely response, the thunder-over-wind hexagram is named "Heng" (Duration). When the lake-over-mountain is called "Xian," it shows that the constant itself is already impermanent. When thunder-over-wind is called "Heng," it shows that the impermanent is itself constant. Again, "Xian" being lake-over-mountain means the impermanent is originally constant; "Heng" being thunder-over-wind means the constant is originally impermanent. The metaphor of two birds flying together can be understood through this. Since principle is constant, constancy necessarily brings success and freedom from blame. Yet constancy is not a rigid, dead-end fixation. One must understand that it has both substance and function. The substance is neither constant nor impermanent; the function illuminates both constancy and impermanence simultaneously. Awakening to this substance—neither constant nor impermanent—is called "beneficial and steadfast." Giving rise to the function that can be both constant and impermanent is called "beneficial to have somewhere to go."
〈彖〉曰：恒，久也。剛上而柔下，雷風相與，巽而動，剛柔相應，恒。恒，亨，無咎，利貞，久於其道也。天地之道，恒久而不已也；利有攸往，終則有始也。日月得天而能久照；四時變化而能久成，聖人久於其道而天下化成。觀其所恒，而天地萬物之情可見矣！
> "The Commentary says: Heng signifies constancy. The firm is above, the yielding is below; thunder and wind act together; the gentle moves, and the firm and yielding respond to each other—this is constancy. Heng means enduring. It is smooth, without blame, and favorable for steadfastness—this is persisting in its way. The way of heaven and earth is eternal and unceasing. Favorable to have somewhere to go, for endings lead to new beginnings. The sun and moon, relying on heaven, can shine forever; the four seasons, through their changes, can bring things to completion. The sage persists in his way, and the world is transformed and perfected. Observing what endures, the true nature of heaven, earth, and all beings can be seen!"
「恒」何以名久？以其道之可久也。「震」體本「坤」，則剛上而主之；「巽」體本「乾」，則柔下而主之，此剛柔相濟之常道也；雷以動之，風以鼓之，此造物生成之常道也；巽于其內，動于其外，此人事物理之常道也；剛柔相應，此安立對待之常道也。久于其道，即名為「貞」，便可「亨」而「無咎」，天地之道亦若是而已矣。始既必終、終亦必始，始終相代故非常、始終相續故非斷，非斷非常，故常與無常二義俱成。天地則有成、住、壞、空；日月則有晝、夜、出、沒；四時則有乘、除、代、謝；聖道則有始、終、體、用，皆常與無常二義雙存，而體則非常非無常，強名為「恒」者也。
> Why is "Constancy" called "enduring"? Because its way can endure. The Zhen trigram is originally based on Kun, so the firm rises to take command; the Xun trigram is originally based on Qian, so the yielding descends to take command—this is the constant principle of firmness and yielding supporting each other. Thunder stirs things into motion; wind fans them forth—this is the constant principle of creation and growth in the natural world. Yielding within, moving without—this is the constant principle governing human affairs and the patterns of things. The firm and the yielding respond to each other—this is the constant principle of establishing complementary opposites. Enduring in one's way is what is called "steadfastness," and with this one can "prosper" and be "free from fault." The way of heaven and earth is simply this. What begins must end, and what ends must begin again; beginning and ending replace each other, so it is not eternal; beginning and ending continue each other, so it is not cut off. Neither cut off nor eternal—therefore both the meanings of constancy and impermanence are fulfilled. Heaven and earth pass through formation, abiding, decay, and dissolution; the sun and moon pass through day, night, rising, and setting; the four seasons pass through waxing, waning, succession, and change; the noble path has its beginning, end, substance, and function—in all, both constancy and impermanence coexist. Yet the underlying substance is neither constant nor inconstant; it is merely provisionally named "Constancy."
〈象〉曰：雷風，恒。君子以立不易方。
> <象> says: Thunder and wind combine—this is constancy. The exemplary person thus stands firm and does not change their direction.
「方」者，至定而至變、至變而至定者也。東看則西，南觀成北，不亦變乎？南決非北，東決非西，不亦定乎？「立不易方」，亦立于至變至定、至定至變之道而已。
> What is meant by "direction" (fāng) is that which is supremely stable yet supremely changeable, and supremely changeable yet supremely stable. Look east and it becomes west; observe south and it turns into north — is this not changeable? Yet south is definitely not north, and east is definitely not west — is this not stable? Thus, "to stand without shifting one's direction" means to stand firmly in the very Way that is both supremely changeable and supremely stable — the Way of perfect constancy and perfect transformation.
初六：浚恒，貞凶，無攸利。〈象〉曰：浚恒之凶，始求深也。
> Six at the beginning means: Digging too deeply for constancy brings misfortune. Persisting in this brings danger—there is nothing to be gained. The \*Image\* says: The misfortune of digging too deeply for constancy Comes from seeking too much depth at the very start.
夫居「咸」者，每患無主靜之操持；而居「恒」者，每患無變通之學問。今初六以陰居下，知死守而不知變通，求之愈深，愈失亨貞攸往之利，故凶。
> For those who dwell in “Stillness,” the constant worry is lacking the discipline of inner peace; for those who dwell in “Constancy,” the constant worry is lacking the wisdom of adaptability. Here, the First Six, being yin at the lowest position, knows only rigid adherence and not flexibility. The deeper it seeks, the more it loses the benefit of going forth with prosperity and perseverance—thus misfortune arises.
九二：悔亡。〈象〉曰：九二悔亡，能久中也。
> Nine in the second place: Regret disappears. The \*Image\* says: Nine in the second place, regret disappears, because it can abide long in the mean.
以剛居柔，且在中位，不偏不倚，無適無莫，乃久于中道，非固執不通之恒，故「悔亡」也。
九三：不恒其德，或承之羞，貞吝。〈象〉曰：不恒其德，無所容也。
過剛不中，以應上六，未免宜久而不肯久，正與初六相反，然過猶不及，且陽剛而反不恒，尤可羞矣。張慎甫曰：「三之不恒，藉口圓融變通而失之者也。」
九四：田無禽。〈象〉曰：久非其位，安得禽也？
四為「震」主，恒于動者也，動非可久之位，安能得禽？蓋靜方能有獲耳。
六五：恒其德，貞婦人吉，夫子凶。〈象〉曰：婦人貞吉，從一而終也。夫子制義，從婦凶也。
柔中而應九二之賢，似得恒之正者。然大君宰化導之權乃絕無變通闔闢之用，不幾為婦道乎？
上六：振恒，凶。〈象〉曰：振恒在上，大無功也。
陰居動極，志大而才小，位尊而德薄，且下應九三不恒之友，其何以濟天下哉？王安石、方孝孺似之。