requestId:6852da0a2e7513.16037046.
Return to the original Yuan: The four dimensions and future goals discussed in the “Book of Changes”
Author: Hu Yan
Source: Author Author Authorized by Confucian Network, Originally published by “Social Science Research” No. 4, 2022
[Abstract] In modern Chinese classics, “Book of Changes” is a work with qualitative, systematic and futuristic nature. For the discussion of the “Book of Changes”, we must master the purpose of four dimensions and one tag. The four dimensions are: one is to understand the author of the Book of Changes and the “visual system” method of “conscience”; the second is to grasp the internal connection between Yi and Yi principles and proof of Yi; the third is to abide by the “teacher’s method”, pay attention to the “family method”, and use the number of Yi notes as the basis for entry; the fourth is to clarify the origin and flow relationship between geography and humanities. The purpose of a tag refers to the image of “Book-scented Beauty”. As one of the background figures, Ye Qiukong, the purpose of the future tag discussed in the “Book of Changes” is to return to the root and the beginning, return to the beginning of the six-held, to understand the mechanism changes of the three talents of Liuhe, to reunite, to the same path, and to diverge the various circumstances, to change the “work of the square art” to “work of Taoism”, to understand the “big body of the predecessors” and to “see the purity of the six-held”.
〔Keywords〕《Book of Changes》》》》》》》》》》》《Everyone》; Everyone’s theory; geography; Humanities
Author’s introduction: Hu YanBaocai.com, Ph.D. in literature. Professor from Yunnan Teachers and Women’s Literature College. In recent years, we have been discussing Yixue and Chinese traditional civilization. The book “A Collection of Sixty-Four Hexagrams of the Zhouyi” (China Book Bureau, October 2022).
In modern Chinese classics, the “Book of Changes” is a work with foundationality, systematicity and futuristic nature. Its foundationality is reflected in the world view, life view and value view of the Chinese people; its systemicity is now used by the Zhouyi to treat the existence of all things born from the Liuhe through the thinking method of the unity of man and nature; the Zhouyi is not only a “historical classic”, but also a “future book”. It contains the inner quality of the future and becomes the “source of stagnant water” of Chinese thinking and Chinese wisdom. Its endless universe provides us with an inexhaustible source of thinking power for us to understand the past, recognize the present, and predict the future. The Book of Changes is the root of Chinese thinking, the pure art of Chinese civilization, and the treasure of Chinese wisdom. From geography to earth, from earth to earth, and from human affairs, the six-combination and three talents are all in this way.
But the “Book of Changes” is difficult to read and has always been regarded as “the book of heaven” and “desperate”. In fact, “Tian Shu” is not something that cannot be reached in the distance or reach in the high position. “Absolute” is notIt is impossible to ask if you enter the room and ask a teacher. Just find the “ladder”long-term cultivation and find the correct way to learn, and we can use this to enter the world of “The Book of Changes” that is subtle, rich and intelligent.
Dimension 1: The author and the method of writing the Book of Changes
During the Book of Changes, we must first understand who wrote the Book of Changes? What kind of book is this? The popular version of the “Book of Changes” is composed of two departments: “Biography” and “translation”. “在” contains two parts: one is the sixty-four hexagrams that are overlapped on the foundation of the Eight Trigrams, and the other is the hexagram line that specifically explains the sixty-four hexagrams. “Transformation” refers to the seven ten-part texts that express the text of the “Zhouyi” (high and low), “Shapingqi” (high and low), “Baiyi” (high and low), “Transformation of the Hexagram”, “Shuohexagram” and “Transformation of the Hexagram” which were called “Ten Wings” by predecessors and also called “Yiyi”. Everything we call the Book of Changes refers to modern classics composed of two departments, “transmitted” and “transmitted”. It is located at the “head of the group” and is recognized by people as the “source of the great way”.
The author of the Bagua, “The Book of Changes: Qi Zixia” has a clear statement:
The ancients were the king of the Baoju family. He looked up and looked at the sky, looked down and looked down and watched the method on the earth, observed the text of birds and birds and the appropriateness of the earth, took the body nearby and the objects far away, so he started to write the Eight Trigrams to understand the virtues of the gods and to illustrate the feelings of all things. [1]
Bao Feng was Mi Xi, one of the three ancient emperors, and was recognized by later generations as the founder of Huaxia’s humanistic history. Mi Xi created the Eight Trigrams, and the two overlaps of the Eight Trigrams formed the sixty-four hexagrams along the way. From the Eight Trigrams to the Sixty-Four Trigrams, there is also a creative process. So who has completed the flying journey from the Eight Trigrams to the Sixty-Four Trigrams? Kong Wangda of the Tang Dynasty discussed this problem as follows:
However, people with heavy hexagrams have different differences between Confucians, and there are four statements. Wang Qisi and others regarded it as the Furengui hexagram, Zheng Xuan’s disciples regarded it as the Shenyuan hexagram, Sun Sheng regarded it as the Xia Yu hexagram, and Shi Bao and others regarded it as the Wenwang hexagram. He said that Xia Yu and King Wen re-hexagrams were already in the case of “Xien Yuan” Shen Yuan, and there was already a slight benefit and a squid. This was discussed, and it would be defeated without attacking. It is said that the hexagram of the divine world is not yet obtained, so I will use the text to experience it. The “Yu Zhi Gua” says: “In the past, the sage wrote the “Yi” and secretly swayed to the gods and gave birth to yarrows.” All words about the author are the genius of creation. After the divine farming, it is a practice that cannot be achieved. Then the secret uses yarrow and the yarrow is buried. Therefore, “Qian Jiang Du” says: “The emperor’s strategy is the sect.” “The Supreme Collection” explains the use of yarrows: “Four sings are formed into the “Yi”, and eighteen changes are formed into the hexagrams.” The sage wrote the “Yi”, and the eighteen changes are formed into the hexagrams. The Ming yarrow is used after the six lines. It is not the time when the three paintings are used, and the hexagrams are buried, and the hexagrams are buried, and the hexagrams are buried, and the hexagrams are buried, and the hexagrams are buried.It’s right. [2]
He listed four hexagrams: Wang Bi believed it was Mi Xi’s hexagram, Zheng Xuan believed it was Shen Yuan’s hexagram, Sun Sheng believed it was Xia Yu’s hexagram, and Sima said it was Zhou Wenwang’s hexagram. Kong Xi, who supported Wang Bi’s remarks on the remarks of the “Four Deeds” and formed the hexagrams with eighteen changes. Wang Xianzu of the Qing Dynasty also discussed the author of the Chonggua in “Remarks on Han Books”. His view was the statement of the Chonggua of Mi Xi, who supported Wang Bi. [3]
The sixty-four hexagrams are composed of three hundred and eighty-four lines, plus the two lines “using nine” and “using six” of the two hexagrams of Qian and Kun, a total of three hundred and eighty-six lines. Each hexagram has words that specifically explain the hexagram symbols, and this type of text is called “gua zi”; each line has words that specifically explain the hexagram symbols, and this type of text is called “gua zi”. If Mi Xi had completed the creation of the Eight Trigrams and the Sixty-Four Trigrams, who is the author of these words explaining the Three Hundred and Eighty-Six Lines of the Sixty-Four Trigrams? To answer this question, we can get the revelation from a sentence that Sima said: “In the past, Xibo performed the “Book of Changes”.”[4] It is obvious that Sima believed that King Wen of Zhou was the author of the “Book of Changes”. His view was explained in a further step by Kong Yinda. He believed that the hexagram was created by King Wen of Zhou, and the 博取博取博 was written by King Wen of Zhou. The Duke of Zhou’s romance conveyed the thoughts of King Wen of Zhou. Because of the “father and son’s romance”, in order to love King Wen of Zhou, people have unified the author of the “Zhouyi” hexagram and romance to King Wen of Zhou. [5]
As for the author of “Yi Ji”, Sima clearly pointed out: TC:
發佈留言