---
title: "周易禪解 · 解"
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/cmgmzdrv9025wl404n6ys2za2"
---
坎下震上
> Below is Water, above is Thunder
解：利西南。無所往，其來復，吉；有攸往，夙吉。
> Hexagram: Favorable in the southwest. If there is nowhere to go, returning brings good fortune; if there is a destination, acting early brings good fortune.
世間之局，未有久蹇窒而不釋散者。方其欲解，則貴剛柔相濟，故利西南；及其既解，則大局已定，更何所往？唯來復于常道而已。設有所往，皆當審之于早；不審輒往，凶且隨之，寧得吉乎？此如良將用兵，秖期歸順；良醫用藥，秖期病除；觀心修證，秖期復性，別無一法可取著也。
> No situation in this world remains blocked forever without eventually loosening and releasing. When release is sought, the key lies in balancing firmness with gentleness—thus the benefit lies in the southwest direction. Once release has occurred, the overall situation is settled; what more is there to pursue? Only a return to the natural way remains. If one insists on venturing onward, such action must be carefully examined at the earliest stage; if one charges ahead without such examination, misfortune will follow—how could good fortune be found? This is like a skilled general deploying troops, seeking only their surrender; a skilled physician prescribing medicine, seeking only the cure of illness; a practitioner observing the mind in cultivation, seeking only the restoration of one's true nature. There is not a single method to cling to beyond this.
〈彖〉曰：解，險以動，動而免乎險，解。解，利西南，往得眾也；其來復，吉，乃得中也。有攸往，夙吉，往有功也。天地解而雷雨作，雷雨作而百果草木皆甲拆。解之時大矣哉！
> The Commentary says: Liberation means moving through danger—by acting, one escapes peril, and that is liberation. Liberation benefits the southwest, for going forward there wins the support of the many. Returning brings good fortune, for one thereby regains the central position. When there is a goal to pursue, acting early brings good fortune, for such action achieves success. When heaven and earth are liberated, thunder and rain arise; when thunder and rain arise, all fruits, grains, and plants burst forth from their shells. Great indeed is the significance of liberation's timing!
險在前則宜止，險在下則可動以免之，此皆時節因緣之道，不可得而強也。西南為「坤」，故往則得眾；來復東北，不過于柔，故乃得其中。早鑒事機，故「往可有功」，如「天地之雷雨作」，亦因夙得其時，故「百果草木皆甲拆」耳。觀心釋者，兼修禪定，為「利西南」。萬行顯發，為「往得眾」。不捨正觀，名為「來復」。證于法身，為「乃得中」。「有攸往」而利生，必須夙能鑒機則吉。說法不虛，為「往有功」。性修融合，為「天地解」。悲體戒雷震，澍甘露法雨，則世出世果三草二木各得以時生長熟脫，非佛菩薩何能用此解之時哉？
> When danger lies ahead, it is wise to halt. When danger lurks below, one may move forward to avoid it. All of this follows the natural timing and conditions of circumstances; it cannot be forced. The southwest corresponds to "Kun," the earth, so proceeding there brings support from others. Returning to the northeast, without yielding to softness, one finds the balanced middle way. By perceiving events early, one can act with success—just as thunder and rain from heaven and earth arise when the time is right, causing all plants and trees to burst forth from their shells. From the perspective of contemplating the mind, cultivating both meditation and insight is like the favorable "southwest." The flourishing of all virtuous practices is like "gaining support from others." Not abandoning right contemplation is called "returning." Realizing the Dharma body is "attaining the middle way." When one acts for the benefit of sentient beings, one must discern conditions in advance, and then all goes well. Teaching the Dharma without emptiness is "acting with success." The unity of inherent nature and cultivated practice is like the "release" of heaven and earth. With compassion as the body, precepts thundering like lightning, and the sweet rain of Dharma falling, the three kinds of grasses and two kinds of trees—representing all beings of the three vehicles and two traditions—each grow, mature, and attain liberation in their own time. Who but Buddhas and Bodhisattvas could employ such timely liberation?
〈象〉曰：雷雨作，解。君子以赦過宥罪。
> The Image says: Thunder and rain arise, a release. The noble person, through this, pardons transgressions and forgives crimes.
誤犯之過，則直赦之，令其自新；輕重諸罪，亦寬宥之，令得末減。佛法釋者，即作法、取相、無生三種懺法，令人決疑出罪。又觀心釋者，即是端坐念實相，銷滅眾罪也。
初六：無咎。〈象〉曰：剛柔之際，義無咎也。
「解」則陰陽和矣，而以六居初上應九四，適當其際，故「義無咎」。
九二：田獲三狐，得黃矢，貞吉。〈象〉曰：九二貞吉，得中道也。
以剛中而上應六五，本自無可狐疑，六三不中不正，意欲乘我。象如「三狐」，我田獵而獲除之，得與六五柔中相合，此正而吉者也。黃為「中色」；矢喻「直道」。得其中直之道，故除疑而應乎貞矣。
六三：負且乘，致寇至，貞吝。〈象〉曰：負且乘，亦可醜也；自我致戎，又誰咎也？
> 63: Carrying a heavy burden yet riding in a carriage—this invites robbers to come. Even with proper conduct, there is danger. The Image says: Carrying a burden and riding in a carriage is itself shameful. If you bring trouble upon yourself through your own actions, who is to blame?
陰柔不中不正，自無應與。上思負四，下欲乘二，不知其非道也，是故二以為「狐」而田之；四以為「拇」而解之；五以為「小人」而退之；上以為「隼」而射之，不亦至可羞乎？
> Soft and weak, neither centered nor upright, it has no one to respond to or support it. Above, it thinks of betraying the fourth line; below, it seeks to ride over the second line. It does not realize that this is not the proper path. Therefore, the second line regards it as a "fox" and hunts it; the fourth line regards it as a "big toe" and unties it; the fifth line regards it as a "petty person" and withdraws from it; the top line regards it as a "falcon" and shoots it. Is this not truly shameful?
九四：解而拇，朋至斯孚。〈象〉曰：解而拇，未當位也。
> Nine in the fourth place: Remove the obstruction at your toe. When friends arrive, sincerity will prevail. The Image says: Removing the obstruction at the toe means the position is not appropriate.
三在四下，欲負于四，故四以三為「拇」。四未當位，不如九二剛中，故二自能「田獲三狐」以從五。四必待二之至，始信「拇」之宜解也。二與四皆陽類，故名為「朋」。
六五：君子維有解，吉。有孚于小人。〈象〉曰：君子有解，小人退也。
六與二為正應，而三且思乘二，則五不能無疑于二矣。賴九二之君子，剛而得中，決能解去六三，上從于我而吉。但觀六三之退，則信九二之有解矣。
上六：公用射隼于高墉之上，獲之，無不利。〈象〉曰：公用射隼，以解悖也。
隼高飛而善摯，以喻負且乘之六三也。當解之時，人人樂為君子，獨六三悖理飛摯。二雖「田」之，四雖「解」之，以皆各有正應，不同上六之在局外。又陽與陰情必相得，故或以為狐、或以為拇，不如上六之絕無情係，直以為「隼」，且居卦終，則公侯之位也。柔而得正，則藏器于身，待時而動者也，故「獲之」而「無不利」。
觀心釋六爻者，六三即所治之惑，餘五爻皆能治之法也。初以有慧之定，上應九四有定之慧，惑不能累，故「無咎」。九二以中道慧，上應六五中道之定，而六三以世間小定小慧，乘其未證，竊思亂之，故必獵退狐疑，乃得「中直正道」。六三依于世禪、資于世智，起慢起見，妄擬佛祖，故為正道之所對治。九四有定之慧固能治惑，以被六三見慢所負，且未達中道，故必待九二中道之慧，始能解此體內之惑。六五以中道定，下應九二中道之慧，慧能斷惑，則定乃契理矣。上六以出世正定，對治世禪世智邪慢邪見，故「無不利」。