---
title: "周易禪解 · 未濟"
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/cmgmzdw3i02xgl404zelpb3da"
---

坎下離上

> The I Ching hexagram with Fire (Li) above and Water (Kan) below.

未濟，亨；小狐汔濟，濡其尾；無攸利。

既有既濟，必有未濟，以物本不可窮盡故也；既有未濟，必當既濟，以先之既濟原從未濟而濟故也，是以有亨道焉！然未濟而欲求濟，須老成、須決斷、須首尾一致，倘如「小狐」之「汔濟」而「濡其尾」，則無所利矣。

> When something has been completed, there must be something yet incomplete, for all things are inherently boundless. And when something is incomplete, it must eventually be completed, for what was completed before originally came from the incomplete state. Thus, there is a path to success! However, when seeking completion from incompleteness, one must be experienced, decisive, and consistent from start to finish. If one is like the "young fox" that nearly crosses the river but wets its tail, there will be no benefit at all.

〈彖〉曰：未濟，亨，柔得中也；小狐汔濟，未出中也；濡其尾，無攸利，不續終也。雖不當位，剛柔應也。

> The Commentary says: In the state of "Not Yet Completed," there is progress and smoothness, because the yielding line occupies the central position. The little fox is about to cross the stream, but it has not yet emerged from the center; it gets its tail wet, which brings no benefit, because it cannot continue to the end. Although the positions are not appropriate, the strong and weak lines still respond to each other.

六五之柔得中，所謂老成決斷，而能首尾一致者也。未出中，言尚未出險中，此時正賴老成決斷之才識，首尾一致之精神，而可「不續終」如小狐乎。然雖不當位，而剛柔相應，則是未濟所可以可亨之由。

> The softness of the Sixth Five achieves the middle way, embodying mature decisiveness and consistency from start to finish. It has not yet emerged from the midst of danger, meaning it is still within the peril—at this moment, one must rely on the wisdom of mature judgment and the spirit of unwavering consistency. How could one be like a young fox that "cannot complete the crossing"? Nevertheless, although its position is not proper, the firm and soft respond to each other, which is the reason why the "Not Yet Completed" hexagram can attain success.

〈象〉曰：火在水上，未濟。君子以慎辨物居方。

> The Image says: Fire over water—this is the state of "Before Completion." The superior person uses this to carefully distinguish things and position themselves appropriately.

物之性不可不辨，方之宜不可不居，故君子必慎之也。如火性炎上、水性潤下，此物之不可不辨者也。炎上而又居于上，不已亢乎？是宜居下以濟水；潤下而又居于下，將安底乎？是宜居上以濟火。此方之不可不居者也。如水能制火亦能滅火；火能濟水亦能竭水。又水火皆能養人，亦皆能殺人，以例一切諸物無不皆然，辨之可弗詳明，居之可弗斟酌耶？

初六：濡其尾，吝。〈象〉曰：濡其尾，亦不知極也。

陰柔居下，無濟世才，將終于不濟而可羞矣！豈知時勢已極，固易為力者哉？

九二：曳其輪，貞吉。〈象〉曰：九二貞吉，中以行正也。

剛而不過，以此曳輪而行，得濟時之正道者也。由其在中，故能行正，可見中與正不是二理。

六三：未濟，征凶，利涉大川。〈象〉曰：未濟，征凶，位不當也。

陰不中正，才德俱劣，故往必得凶，然時則將出險矣！若能乘舟以涉大川，不徒自恃其力，則險可濟也。

九四：貞吉，悔亡。震用伐鬼方，三年有賞于大國。〈象〉曰：貞吉，悔亡，志行也。

剛而不過，如日方升，得濟時之德之才之位者也。故「貞吉」而「悔亡」，于以震其大明之用，伐彼幽暗鬼方，三年功成，必有賞于大國矣！濟時本隱居所求之志，今得行之。

六五：貞吉，無悔。君子之光，有孚；吉。〈象〉曰：君子之光，其暉吉也。

柔中「離」主以居天位，本得其正，本無有悔，此「君子之光」也。又虛己以孚九二，而其暉交映，天下仰之，「吉」可知矣！

上九：有孚于飲酒，無咎。濡其首，有孚，失是。〈象〉曰：飲酒濡首，亦不知節也。

六五之「有孚，吉」，天下已既濟矣！故上九守其成。而「有孚于飲酒」，乃與民同樂，「無咎」之道也。然君子之于天下也，安不忘危、存不忘亡、治不忘亂，苟一任享太平樂，而無競業惕厲之心，如飲酒而「濡其首」，吾信其必失今日此樂，以彼不知節故。節者，如天地之四時必不可過，亦謂之極。初六柔疑太過，故云「亦不知極」；上九剛信太過，故云「亦不知節」，知極知節，則未濟者得濟，已濟者可長保矣。

## 周易禪解卷第七

弟子崇存大弘仝募刻