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The "Book of Changes" and the "Tao Te Ching" are the two earliest great philosophical classics in the history of Chinese culture, and were compiled successively in Luoyang. The "Book of Changes" is basically a collective creation. It is a record of predictions that our ancestors preserved themselves in their struggle with nature and in the process of social life. It directly inherited the "Lianshan Yi" of the Xia Dynasty and the "Gui Zang Yi" of the Shang Dynasty for about a thousand years. It was finally compiled into the Zhou Dynasty in Luoyi by Zhou Gong Ji Dan in the early years of the Western Zhou Dynasty. ⑴The Tao Te Ching is a personal work created by Laozi, the shouzangshi of the Eastern Zhou Dynasty. It was generally written in Luoyang, the capital of the country before 516 BC (the fourth year of King Jing of Zhou Dynasty). ⑵These two classics, "with their great personalities and profound thoughts, have been preserved for hundreds of generations and have been unparalleled throughout the ages. Over the past two thousand years, hundreds of schools of thought have written books that can be traced back to their origins, and almost all of them are based on these two books." Fundamentally, if a scholar is interested in Chinese philosophy, he has no choice but to give it up." ⑶It can be seen that its influence is far-reaching.
The "Book of Changes" scriptures include 64 hexagrams, 75 hexagram names, 384 768-character line titles, and 4,000 hexagram-yao words, totaling nearly 5,000 words. It has always been regarded as an ancient divination book. "The hexagrams indicate phenomena, the lines indicate changes, and the words indicate good and bad luck." This shows that "in ancient times, there must be divination, and major national events must be decided by divination." ⑷"Although the "Book of Changes" appears in the form of a divination book, it can be called the first work in the history of Chinese philosophy." ⑸
The "Tao Te Ching" is an innocent philosophical work and is the most important work in the history of Chinese philosophy. The first philosophical monograph born out of religious philosophy, the book is divided into 81 chapters and 5,000 words, so it is also called "Laozi's Five Thousand Essays", and because it is divided into two chapters: Dao and Virtue, it is also called "Laozi Part 1 and Part 2". Later generations referred to him as "Laozi". ⑹
The contents of the "Book of Changes" and the "Tao Te Ching" are both summarized through observing the phenomena of the universe. The core of their difference is that things are always changing. status. This state is determined by the positive and negative properties of things. Although the "Tao Te Ching" was published more than 500 years later than the "Book of Changes", there is no doubt that its ideological system can be traced back to the "Book of Changes". After the "Tao Te Ching" was handed down to the world, the Taoist school emerged. After that, Confucianism emerged, and the "Book of Changes" was listed as a Confucian classic for various reasons. However, in the process of historical development, by the time Taoism was founded in the early Eastern Han Dynasty, these two classics had been listed as important Taoist classics. They were later annotated by Wang Bi (226-249), a young scholar who held an important position in Luoyang during the Three Kingdoms Wei Dynasty. Then it became popular in the world. Now I will briefly analyze the most common points between these two philosophical works.
1. About the Ontology of the Universe
The "Book of Changes" uses eight hexagrams composed of the two lines "楥博? -" to reflect everything in the universe. Qian is the sky, Kun is the earth, Zhen is the thunder, Xun is the wind, Kan is the water, Li is the fire, Gen is the mountain, and Dui is the river. In fact, there are four substances that can be combined: air, earth, water, and fire. Everything in the world originates from this, and the most general expression is that one represents Yang, and - represents Yin. The combination of yin and yang creates all things. The "Book of Changes" respects Yin and directly inherits the concept of Yi from the Shang Dynasty, so it is called "Yin and Yang". This "yin and yang" is governed by the "Tao" of the universe proposed in the "Book of Changes". The contemporary Yi scholar Song Zuoyin revealed through the study of "Book of Changes Sui" that "Tao" is the ontology of the universe of the "Book of Changes". He swept away 2,000 years of sentence segmentation errors and made correct segmentation of the hexagrams and lines of "Sui". The ninety-fourth line of the hexagram "Sui" says: "If Fu is there, the way will be clear, why blame it." 7 Wang Bi of the Wei Dynasty in the Three Kingdoms and Cheng Yi of the Northern Song Dynasty's interpretation of this line is basically correct. But they concluded the sentence as: "Youfu, in the Dao, to make it clear, what's the blame?" Wang's annotation was: "You have an honest heart, and your faith is in the Dao, so you can make your merits clear, so what's the blame?" Cheng's annotation is: "It's Sincerity lies in the middle, and there is merit. Everything he does is in the right way, and he is the only one who is wise and wise. How can he be so clear?" Song's comment on Wang and Cheng is slightly clear. Correction, his correct explanation is: "Just because of the existence of 'sincerity' in the heart, the 'Tao' as the ontology of the universe can be manifested and play a greater role, so all bad things can be avoided." ⑻ And "Lu" "The "Tao" in line 2 of Hexagram 9: "The Tao is smooth and smooth, and the quiet person is chaste and auspicious" should also be used as the explanation of the "Tao" of the universe to be consistent with the original meaning of the "Book of Changes". The "Tao" in the two hexagrams "Little Animal" and "Fu" in the "Book of Changes" is based on the "Tao" of "Road". ⑼ "Tao" as the ontology of the universe in the "Book of Changes" was proposed in an inconspicuous line of poetry. Therefore, although it attracted the attention of two later scholars, Wang and Cheng, and elaborated on it, their explanations were not clear enough. I was drowned again. The person who can best explore the hidden, profound and far-reaching and create an original style based on the "Book of Changes" is the Spring and Autumn scholar Lao Tzu.
"Tao Te Ching" was Lao Tzu's amateur work during his tenure in Luoyang. Inspired by the Book of Changes, he described and demonstrated "Tao" as the origin of the universe with a clear point of view. Lao Tzu proposed:
"The Tao is the annotation (lord) of all things." (Chapter 64)
"The Tao can be Tao, but not the eternal Tao; the name can be named, but not the eternal name. It has no name. , the beginning of all things; named, the mother of all things” (Chapter 1)
“Tao is a thing, only vague and trance; trance-like and trance-like, there are images in it; trance-like and trance-like, there are things in it. "Things are slim and dark, but there is essence in them; the essence is very real, and there is faith in them" (Chapter 21)
"There are things mixed together, born from heaven and earth, lonely, independent and unchangeable." If you are not in danger, you can be the mother of the world. I don’t know its name, but it is called Tao.
"(Chapter 25)
"If you don't see it, it's called Yi; if you hear it but don't hear it, it's called Xi; if you can't fight it, it's called Wei." These three cannot lead to cross-examination, so they are mixed into one. The upper part is not bright, the lower part is not dark, the rope cannot be named, and it returns to nothingness, which is called the form of formlessness, and the image of nothing, which is called trance. When you welcome someone, you don't see the first one, and when you follow it, you don't see the rear. "(Chapter 14)
"Tao gives birth to one, gives birth to two, two gives birth to three, and three gives birth to all things. All things bear yin and embrace yang, and the energy is in harmony. ” (Chapter 42)
Lao Tzu revealed the function of Tao and described its characteristics. He tried every means to compare it with tangible objects in the world to let people know about this trance-like, supreme and infinite Tao. The headless, indescribable thing is the "Mother of the World", which comprehensively, profoundly and profoundly explains the origin of the universe. This is what is called "vital energy", "energy" and "aura" in today's scientific terms. ". It can be seen that "Tao" is a material thing. Although it is formless and imageless, it fills the universe. The "jing" mentioned by Laozi refers to the "taisu yuanjing" that is "small and has no interior". It is also commonly referred to as Particles. It is composed of the smallest energy quanta and forms the largest invisible unified field, which fills the universe and is everywhere. In short, Laozi's proposition that "Tao" is the energy field is the basis for this clear proposition. Even foreign scientists were impressed. Capra said: "In Chinese philosophy, 'Tao' only implies the concept of field, while 'Qi' clearly expresses the idea of ??field. "Einstein said: "Matter is composed of space with very strong fields... In this new physics, there is not both field and matter, because the field is the only reality. "[10] This means that the field is the basic physical reality, the particles are just the condensation of the field in a local area, an aggregation of energy, and the tangible objects are only temporary manifestations of the field. Laozi was inspired by the classical Chinese philosophy "The Book of Changes" It has formed its own unique and complete system of "Tao" theory, which represents the brilliance of the wisdom of the Chinese nation and is also a great milestone in the history of human civilization in the world. It has had an impact on Chinese and even foreign culture, art, science, technology, politics, and religion. Far-reaching influence.
When Laozi proposed "Tao", he also proposed "Wu". They have the same origin but different names. He said: "Everything in the world is born of existence. Born out of nothing. " (Chapter 40) This is just a different way of saying "Unnamed, the beginning of all things; Named, the mother of all things" (Chapter 1). For two thousand years, people have considered this proposition of "mysterious and mysterious" incomprehensible. With the progress of society and the development of science, Laozi's thesis of "life comes from nothingness" became the main target of astrophysicists around the world, and gratifying results have been achieved
1982. In 2006, at a symposium on the early universe held at the University of Cambridge in the UK, "the creation of the universe from nothing" was first raised as a research topic. At that time, Soviet physicist Linde said: "The possibility of the creation of the universe from nothing is very high. Those who are interested should study it further. One of the most troubling questions about singularity is: What was there before the creation of the universe? This question seems to be absolutely metaphysical, but our experience with metaphysics tells us that such metaphysical questions are sometimes solved by physics. Learn to give answers. "[11] In 1983, Professor Hawking of Cambridge University devoted himself to developing a self-sufficient theoretical solution to the universe. [12] In 1984, Hawking and his collaborator, Chinese physicist Professor Wu Zhongchao, worked together and gave The first numerical solution of "the universe was created from nothing" [13] This creation solution is based on the quantum universe theory studied by Hawking and others. According to the definition of the universe, nothing can exist in the universe. In addition. Using this condition, the amplitude of the creation of the universe is completely determined. As long as it is based on the laws of dynamics, the amplitude of the creation of the universe can be calculated. This is also the amplitude of "the universe is created from nothing". Of course, this The time to achieve the goal is not too far away. Laozi’s great philosophical thesis of the creation of the universe will reveal the great mystery of the origin of nature.
It can be seen from this that " The basic principles explained in the "Book of Changes" are the same as the principles of vertical and horizontal movements in the "Tao Te Ching". The revelation of the Tao Te Ching expounds the yin and yang theory of the "Book of Changes", greatly exerting the original meaning of "Tao", pushing the philosophical thought of the "Book of Changes" to a quite perfect height, and is promoted as "the first of the group of classics" , comparable to the "Tao Te Ching"
2. The dialectical view of cognition
The Chinese dialectic method was first seen in the "Book of Changes" and used in the "Tao Te Ching". The dialectical view of the "Book of Changes" is reflected in the relative changes of hexagrams and lines. Let's look at the opposite hexagrams first (Figure 1 omitted)
The above 32 pairs of 64 hexagrams are opposite each other, that is, every two hexagrams. The yin and yang lines are relative (the current arrangement of the 64 hexagrams in the "Book of Changes" is not dialectical but easy to identify and check). This relative relationship is a dialectical correlation, a logical concept, and a non-contradictory relationship. According to the principle of dialectical logic, these two are. Two opposite hexagrams have mutual implication and contain the same essential factors. 〔14〕
Let’s talk about the single hexagram:
The six lines of each single hexagram also have dialectical logic. There is a related relationship, but their relationship is displayed based on the principle of changes in the circulation of Yin and Yang and the six emptiness.
"The third line of the inner hexagram or the lower hexagram of each hexagram is the initial pole of the theme of that line. At the initial pole, its right intention or willingness is already primary; then, under the upper hexagram, the opposite is true, and the five changes are In dialectical terms, the ultimate hexagram is the ultimate hexagram, which implies a new beginning. This is the meaning of the ultimate hexagram, which must be followed repeatedly." [15]
Regarding the dialectical evolution law of hexagrams and lines in the "Book of Changes", Mr. Jin Jingfang, a contemporary Yi study expert, made another clear exploration: "The arrangement of the 64 hexagrams in the "Book of Changes" are all relative to each other, and the first "Qian", "Kun" ends with "Ji Ji" and "Wei Ji". Each of the two opposite hexagrams can be regarded as a ring. In this ring, the previous hexagram is positive, the latter hexagram is negative or opposite, and its adjacent hexagrams. The previous hexagram can be regarded as a combination, which is consistent with the third law of materialist dialectics, the negation of negation, as it enters a higher stage in the development movement, and the previous hexagram in each ring can be regarded as a kind of thing. The quality defined by phenomena and processes; the progression of its hexagrams from the first line to the upper line can be seen as the gradual change in the quantity of its quality and its subsequent growth; the latter hexagram can be regarded as the new quality of mutation and transformation and the negation of the previous hexagram. The quality of the hexagram and the following links develop upward in this direction, which is consistent with the second law of materialist dialectics: qualitative change and quantitative change (the transformation from quantity to quality and from quality to quantity). The fourteen hexagrams can be regarded as a chain, starting with "Qian" and "Kun", and "Ji Ji" and "Wei Ji" are the return to the starting point, still consistent with the negation of negation, and the materials constituted in each hexagram. , are two symbols of yin and yang, which are the unity of opposites. ""The negation of negation is the return to the starting point, which is one of the characteristics of the dialectical movement. The so-called summer return does not mean the absolute summer return, but a spiral. The curve develops upward.” [16]
The dialectical view of the Tao Te Ching is the greatest inspiration to future generations. Laozi said: "The opposite is the movement of Tao: the weak, the use of Tao." This means that changing in the opposite direction is the movement of "Tao"; maintaining a weak state is the function of "Tao". One sentence expresses the important principle of dialectics. Inspired by "Yi", Laozi also saw that the changing trajectories of cosmic phenomena are advancement and retreat, gain and loss, safety and danger, survival and destruction, growth and loss, profit and loss, cold and heat, tranquility and impatience, newness and failure, succession, honor and disgrace, misfortune and blessing, etc. One is positive and the other is negative. Functions: hardness and softness, strength and weakness, male and female, white and black, beauty and evil (ugliness), good and bad (evil), clumsiness, inarticulateness, ignorance, up and down, big and small, long and short, crooked, straight, hollow, how many and other forms and the positive and negative phenomena they present.
Laozi believes that the movement of Tao is regular. Judging from the form of the above-mentioned cosmic phenomena, they are formed under the situation of opposites, and this transformation process is endless. Furthermore, the movement pattern of Tao is cyclical. Laozi said: "Things are mixed together... and their circulation is not in danger" (Chapter 25), "All things are made together, and I observe them... each returns to its root" (Chapter 16). The formation and movement of all things lie in the yin and yang transformation of the things themselves. Laozi said, "All things bear Yin and embrace Yang, and create harmony with Qi." (Chapter 42) All things contain the two opposite forces of Yin and Yang. The two Qi of Yin and Yang form a new harmonious body while agitating each other, which refers to this transformation. process.
We believe that the "circular movement" of Laozi's "Tao" is not a quasi-circular movement, but an upward spiral curve similar to the "return" of the "Book of Changes".
It seems that the trajectory of the formation of matter in the "Tao Te Ching" and the "Book of Changes" will be different!
The famous contemporary physicist Mr. Yang Zhenning's "From a Historical Perspective" The article "Looking at the Unification of Four Interactions" says: "In the 1970s, 99% of physicists believed that another mathematical concept should be introduced into physics to describe all interactions. This digital concept is called a fiber bundle. Physics The concept is called a gauge field. "" Among them, the electromagnetic interaction is a gauge field,... the theory of gravity... the weak interaction... everyone now believes that it is a gauge field. In short, all basic interactions in physics are. Gauge field."
"The universal gauge field is equivalent to the connection on the fiber bundle. What is a non-trivial fiber bundle... A Mübius strip is a strip with one positive and one negative. Connect. The most basic properties of a fiber bundle are not in some of its parts, but in the way it is connected... But at present, most physicists believe that the concepts of gauge fields and fiber bundles are introduced into physics. A fact that everyone accepts."
Professor Chen Weihui, a famous contemporary mathematician, combined the Yin and Yang, Bagua and 64 hexagrams in the "Book of Changes" with the Tai Chi diagram and the Yin and Yang in the "Tao Te Ching". It is combined with the "Zhou Xing" diagram of "Tao generates one, one generates two, two generates three, and three generates all things", and is further unified under Yang Zhenning's concept of fiber clusters, achieving a high, harmonious, and scientific unity. . He said: "It is not difficult to find that after we open the Tai Chi ring with the negative and double ring nodes, an S-shaped spiral is formed. No matter it spins up or down, it has a certain degree of freedom." Because of the two S-shaped spirals up and down, according to Miao The reverse band of Bius forms an extraordinary fiber cluster of figure 8. At this time, the figure 8 extraordinary fiber cluster has three characteristics.
One is: the Yang part goes from outside to inside, and the Yin part goes from inside to outside. When Yang is outside, it is forward, and when Yin is inside, it is backward. This is the Tai Chi model.
The second step is to open Tai Chi into an S shape first, close the two S shapes into a figure 8 for the second time, and open the figure 8 into a spiral for the third time. These are the three living things of openness, closure, and openness.
At this time, the three-five phases are wrapped, which means that the five elements are in it. The outside of the spiral is the mutual growth of the five elements, the inside is the mutual restraint of the five elements, and the earth is in the middle. This is the principle of the three-five phases being wrapped.
The third is: the three give rise to all things.
After we reversely connect the tape into a figure 8, we cut it lengthwise.
Daosheng Yi: Then after the first cut, it becomes a large 8-shaped extraordinary fiber cluster.
One life of two: Then after the second cut, it becomes two toggle-shaped extraordinary fiber clusters.
Two make three: After the third cut, three 8-shaped extraordinary fiber clusters are formed.
Three things: cut n times to form a toggle and n 8-shaped extraordinary fiber clusters. (Figure 2 omitted)
In this way, philosophy, natural science, and social science are unified in the Tai Chi model. This model is the gauge field and the non-trivial fiber bundle. 〔17〕
Thus, the "door to all wonders" of the two philosophical classics, the "Book of Changes" and the "Tao Te Ching", each containing 5,000 texts, has been opened by the golden key of natural science, and the Chinese nation The splendid source of culture will also be revealed and spread throughout the generations.