---
title: "周易禪解 · 井"
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/cmgmzdtzi02qgl404m1fkjkkk"
---

巽下坎上

> I notice you've provided an XML-like structure with a figure reference and a note in Chinese (巽下坎上) that appears to be from the I Ching (Book of Changes), indicating the hexagram with Xun (Wind) below and Kan (Water) above. However, your instruction indicates this should be a Buddhist scripture translation from Chinese to English. The content provided seems to be from the I Ching rather than Buddhist scripture, and there's no actual Chinese text to translate. Could you please provide the actual Buddhist scripture text you'd like translated? I'll be happy to translate it into clear, accessible modern English following the guidelines you've established.

井：改邑不改井，無喪無得，往來井井，汔至，亦未繘井，羸其瓶，凶。

夫井者，居其所而遷者也。知井之居所而遷，則知困之窮而通矣！故次「困」而明「井」。邑可改，井不可改，可改則有喪有得，既不可改，何喪何得？食水者往、未食者來，人有往來，井何往來？下瓶將及于水曰「汔至」；得水收繩未盡曰「未繘井」。「繘井」則有功，「未繘，羸其瓶」則凶，此皆人之得喪，非井之得喪也。知井無得喪，則知性德六而常即；知人有得喪，則知修德即而常六，故曰：「井，德之地也。」又曰：「井，以辯義。」

> A well is something that stays in its place yet brings change to those around it. If we understand that the well remains fixed while people come and go, we can understand how times of hardship eventually find a way through. This is why the well hexagram follows the hexagram of difficulty—to illuminate this truth. A village may be relocated, but the well cannot be moved. If something can be changed, there can be loss or gain. But if it cannot be moved, what is there to lose or gain? Those who have drawn water move on; those who have not yet drunk arrive. People come and go—but does the well ever come or go? When the bucket is lowered and is about to reach the water, it is said to be "nearly there." When the water is drawn and the rope is not yet fully wound up, it is said to be "not yet finished drawing from the well." Completing the drawing from the well brings success. But if the work is unfinished and the bucket is broken, that brings misfortune. These are all matters of human gain and loss—not the well's gain or loss. If we understand that the well has no gain or loss, we realize that our innate nature is complete and constant. If we understand that people experience gain and loss, we realize that our cultivated virtue operates within that change while remaining rooted in the constant. Thus it is said: "The well is the ground of virtue." And again: "The well is how we distinguish what is right."

〈彖〉曰：巽乎水而上水，井。井養而不窮也。改邑不改井，乃以剛中也；汔至亦未繘井，未有功也。羸其瓶，是以凶也。

> The Commentary says: The well involves sinking into the earth to reach water, then drawing water up from below. The well nurtures without ever running dry. A town may change, but the well does not change—this reflects the steadfast strength at its core. Yet if one comes close to drawing water but fails to complete the task, like lowering the rope but not yet reaching the water, no benefit is gained. And if the jar breaks, disaster follows.

水輪含地，故鑿地者無不得水，喻如來藏性具一切陰界入等，故觀陰界入者無不得悟藏性。但貴以妙止觀力深入而顯發之，藏性一顯，自養養他更無窮盡也。「困」之「貞大人吉」，曰「以剛中」；今「改邑不改井」，亦曰「乃以剛中」。「困」似專指修德，其實發明全修在性；今似專指性德，其實要人全性起修。故隨明未有功而羸瓶則凶，其重修德甚矣。

> The water wheel encompasses the earth, so whoever digs into the earth will find water. Likewise, the Thus Come One's treasury nature contains all aggregates, sense bases, and realms. Whoever contemplates these will awaken to the treasury nature. What matters is to use the wondrous power of calming and insight to penetrate deeply and reveal it. Once the treasury nature is revealed, it nourishes oneself and others without end. In the "Difficulty" hexagram, the line "The steadfast one meets with good fortune" says "because of firmness within." Here, in "the town changes but the well does not," it also says "because of firmness within." "Difficulty" seems to focus specifically on cultivated virtue, yet it actually reveals that all cultivation is inherent in nature. This passage seems to focus specifically on inherent nature, yet it actually calls on people to cultivate fully from their nature. Therefore, it states that when no merit has yet been achieved and the jar is tipped over, misfortune follows—this greatly emphasizes cultivated virtue.

〈象〉曰：木上有水，井。君子以勞民勸相。

夫擔水惠人，則所及者寡；鑿井任汲，則所潤者多。擔水者有作善，鑿井者無作善也。君子之慰勞于民也，則勸其交相為養焉，故養而不窮矣。

初六：井泥不食，舊井無禽。〈象〉曰：井泥不食，下也；舊井無禽，時舍也。

「井」之六爻，三陰為井，三陽為泉，初居最下，故象如泥，不惟人不食之，禽亦不顧之矣！理即佛也。

九二：井谷射鮒，甕敝漏。〈象〉曰：井谷射鮒，無與也。

在下之中，故為「井谷」，有泉可以「射鮒」，而上無應與，如「甕」既「敝漏」，不能相汲也。魚之至小者名「鮒」，蓋指初六，此是名字即佛。薄有聞熏，未成法器。

九三：井渫不食，為我心惻；可用汲，王明並受其福。〈象〉曰：井渫不食，行惻也；求王明，受福也。

以陽居陽，其泉潔矣。猶居下卦，不為人食，是可惻也。上六應之，故「可用汲」。蓋王既明而用賢，則賢者之福非止獨受而已。此是觀行即佛。圓伏五住故「井渫」，未證理水故「不食」，宜求諸佛加被，則可自利利他也。

六四：井甃，無咎。〈象〉曰：井甃無咎，修井也。

甃者，以磚石包砌其傍，所以禦汙而潔泉者也，故曰「修井」。此是相似即佛。從思慧入修慧，禦二邊之汙，而潔中道之泉。

九五：井冽寒泉，食。〈象〉曰：寒泉之食，中正也。

陽剛中正，泉之至潔而泠然者也。功及于物，故得食之。此是分證即佛。中道理水，自利利他。

上六：井收，勿幕；有孚，元吉。〈象〉曰：元吉在上，大成也。

以陰居上，如井之收。收，即井欄，常露之而勿幕，眾皆汲之而所養無窮矣！此是究竟即佛。功德滿足，盡未來際恒潤眾生。