Whether the husband is good or not, he will regret it. If he is alive, he will be moved. If you move, you will benefit from it. So there must be lawsuits for eating, drinking and drinking, and there must be many lawsuits. Not at all evil, but the movers; In a place where there is no competition, it is taken away by competitors. Therefore, although Liu Yao lost his position and did not respond, he was both rigid and soft, but he had no fierce regrets and was mainly modest. "Humble but light, humble but not over", believe!
The reason why Qian hexagrams are all auspicious hexagrams is that the behavior essence it embodies affirms the "humble" places that Gan hates and avoids the "indisputable" places. This is the way of "rushing without arrogance" emphasized by Wang Bi.
In "Gan", he used nine words "seeing a group of dragons without a leader", and Wang Bi explained the purpose of "being modest" contained in it:
Nine, the virtue of heaven is also. You can use Tiande, but you can see the meaning of the dragon. If the husband is the first vigorous person, things will be different; It's wrong to roll with the punches, so is evil. Therefore, "dry" is headless, and "Kun" is beneficial to Yong Zhen.
"Using nine" refers to the use of masculinity in the divination of Gan (nine is the extreme number of Yang); But this divination also shows that the more masculine things are, the more they should be softened. Taking people as a metaphor, the more vigorous, the more status, the less things first. This is the basic philosophy of divination of "leaderless dragons" in Gan.
Wang Bi's explanation of "using nine" and his viewpoint of "being physically strong first, incompatible with things" are the direct application of Lao Zi's viewpoint of "putting the body before the body" and "emphasizing the foundation", so he also said in Chapter 28 of Lao Zi that "knowing his male and guarding his female is the first in the world", which is a sage. These thoughts are closely related to the word "modesty" in the Book of Changes.
Sixty-four hexagrams and three hundred and eighty-four hexagrams in Zhouyi, in the symbol system of Yin and Yang, often indicate the purpose of pursuing good fortune, avoiding evil and maintaining modesty, and Wang Bi's notes often give a profound explanation.
For example, the six-pointed star 94 in Footwear is a symbol of modesty and is called "ultimate good luck". Wang Bi's note: "Taking Yang as the shade and modesty as the foundation, although you are afraid of danger, you will eventually win your ambition, so you will also' finally be lucky'.
Another example is the 92 hexagram in Sleep, where the yang is in the yin position and in the middle of the next hexagram. The rhetoric is "trapped in wine and food." Although it is "sleepy", it does not lose the richness of "wine and food". Wang Bi said: "It is also modest to coexist with Yang in the shade. Get along when you are in trouble, be rigid, but use it modestly. You shouldn't be lonely, you should be selfless. The husband treats things modestly and returns them to their original owners; Just for adventure, it is difficult to help; If you are in shoes, you won't lose your appropriateness. If you are not, you will be selfless. When you are sleepy, everything is there and you can't get rich. So, you are trapped in wine and food, beautiful. "
As for the "lost" divination, "the turtle of ten friends is beneficial, Foucault violates it, and it is extremely yuan". Wang Bi's annotation even quotes the modest thought of Laozi:
Living in a soft place damages the Tao. Rivers and seas go, and hundreds of valleys return. If you respect it at the expense of it, you may get it. ..... Yin is not the first to sing, and Rourou is not the self-styled, who respects itself and defends it at the expense of others. An old friend does what he can with his strength, a wise man thinks about his ability, and a wise man thinks about his strategy. If he can violate it, all his talents will be exhausted. A tortoise has ten beneficial friends, which is enough to help heaven and man.
There was a sense of humility and softness when the six or five places were "lost". Although it is self-depletion, it has not benefited itself, but the world has benefited from it, even from the "turtle of ten friends" (the supreme "help of heaven and man"), so it was awarded the "Yuanji".
Wang Bi emphasized the theme of "modesty and softness" in his notes. He said, "Where the rivers and seas go, where the valleys go", which is Lao Zi's theory. Wang Bi also said in the thirty-second chapter of Laozi: "The valley and the river are not called by the river and the sea, and they don't ask to go home." Those who walk in the world are self-sufficient and don't ask, and they are complacent and don't ask, so they say' You Chuangu and Jianghai'. "
In the sixty-first chapter, Wang Bi pointed out that "all big countries are polluted": "If rivers and seas live in big places and live in low places, all rivers will flow; If a big country lives in a big place, the world will flow, so it is said that' the big country is dirty'. "
In Wang Bi's behavior theory of Yi-ology, quietness, worship and defense constitute a fairly clear tone. This tone is not only based on his Yi-ology worldview of advocating nature and putting the end to the benefit, but also comprehensively embodies the spirit of the times when the world yearned for Yi, Lao Zi and San Xuan during the Wei and Jin Dynasties. This is also an important angle for us to study Wang Bi's philosophy today.
The hexagram "Gen" takes the mountain as an image, which means stillness and symbolizes the suppression of evil desires. Wang Bi's interpretation of hexagrams focuses on the connotation of "root behind", and thinks that stopping evil in the state of "opposition" without seeing evil desires is the way of "natural stillness". This view is not only to explain hexagrams, but also to give play to the philosophy of "quietness" in Laozi, that is, doing nothing without guilt.
Therefore, Confucius' Book of Changes inherits Wang Bi's meaning and says, "Stop, don't move. This is the divination of Xiangshan Mountain. In the name of gen, if it is applied to people, it will make things stop and not move, so it is called stop. Rooted in his back, today's ambition of Shi Ming is also. If you stop it, it will be easy; If the application is not in the right place, it will be difficult to succeed.
Therefore, "Laozi" said: I can't see what I want, and my heart is not chaotic. "The so-called" not seeing what you want, making your heart not chaotic "is actually a replica of doing nothing and doing nothing, and it is also a key point of Wang Bi's Yi-ology.