Who wrote the I Ching hexagrams? 5 points: King Wen made the divination and Duke Zhou made the speech.
Speaking of the Yi Jing alone, there are three types, commonly known as the Three Yis: Lianshan Yi (starting with the Gen hexagram in the Shennong era), Guizang Yi (beginning with the Kun hexagram during the emperor's period), and Zhou Yi (beginning with the Qian hexagram ), but the first two have been lost, so the Yijing generally refers to the Zhouyi
The content of the Yijing "Zhouyi" that everyone sees now is divided into two parts: the Yijing and the Yizhuan: the upper part is The Book of Changes - The Book of Changes, the Book of Changes talks about the hexagrams and lines of each of the 64 hexagrams. The lower part is the Yi Zhuan, which explains and further explains each hexagram or the entire Yi Jing.
Generally speaking, the relatively clear authors are as follows:
Bagua: (2 to the 3rd power) Qiankan Gen Zhen Xun Li Kun Dui This picture was made by Fuxi
Sixty-four hexagrams: (2 to the 6th power) The picture was painted by King Wen of Zhou Dynasty. History books say: King Wen was restrained and performed the Book of Changes.
Hexagram: The author should be one of King Wen or Duke Zhou. Considering that Duke Zhou is a master of culture, Duke Zhou is very likely. King Wen should have drawn the hexagrams, and Duke Zhou should have made the speeches. Therefore, Zhou Gong is also one of the Four Saints.
Yao Ci: The author should be a group, created collectively by the soothsayers of the Zhou Dynasty, and they were not created in the same era. It is very likely that Duke Zhou played a big role.
Typical evidence is as follows: Hexagram 36 among the sixty-four hexagrams in "Zhouyi". "Ming Yi", in its line
Sixty-five: Jizi's Ming Yi is beneficial to Zhen. Xiang said: Jizi's chastity is clear and unstoppable.
Since Jizi is mentioned, it is very likely that it was after Zhou destroyed Shang. By this time, King Wen had already passed away.
A hexagram outside Ding
"Jin": The Marquis of Kang used tin horses to feed the common people, and received them three times during the day.
Kang Hou: refers to Kang Shufeng, the younger brother of King Wu of Zhou.
Therefore, it can be seen that the maturity time of this passage must be later than that of King Wen of Zhou Dynasty.
However, Jizi and Kanghou were both figures in the era of King Wu, so it is not necessarily impossible that the Yao Ci was written by Zhou Gong.
What is the difference between Yao Ci and Hexagram Ci? Hexagram Ci and Yao Ci
In the original text of Zhouyi, there are explanations for the sixty-four hexagrams. Its content consists of two parts. One is called "Gua Ci", which is dedicated to discussing the meaning of the hexagrams.
For example, the hexagram "Fire and Water are not Ji" is "Wei Ji. Heng. Little fox Ji Ji. Moisten its tail. No profit." Wei means almost. Wen means to get wet. The whole sentence means: Unfinished means unfinished. If you can do it well, you will succeed in the end. The poem uses a metaphor of a little fox. Although the little fox is brave when crossing the river, it lacks experience, so its tail is wet and it cannot reach the other side. But when the little fox has a thorough plan and experience, he will succeed. You can go to the "Original Text and Annotations of Zhouyi" to check the hexagrams of the hexagrams you have obtained.
The other part is called "Yao Ci", which is actually the "Yi Zhuan" annotated by Confucius. It is Confucius's specialized discussion of each Yao in each of the sixty-four hexagrams. with explanation. After we obtain the hexagram changes, we can refer to the line to assist in analyzing the hexagrams.
For example, for the hexagram "Fire and Water are not integrated", the sixth line is found to be the "Change Yao". On the one hand, you can refer to the hexagram that changes from "Fire and Water are not integrated" to "Thunder and Water are resolved", and at the same time, you can Refer to the sixth line of the hexagram "Fire and Water are not ready". This line is written like this: "Zhenji. No regrets. The light of a gentleman. Fufu. Ji." It means: divination is auspicious, without any use. Things that people regret, due to their integrity and the behavior of a gentleman, will turn out to be auspicious. You can go to the "Original Text and Interpretation of Zhouyi" to check the lines of the hexagrams you have assigned.
Where are the hexagrams in the Book of Changes? 1. "Book of Changes" is mainly divided into two parts. The first is the "Jing", which is the main scripture of "Zhouyi", including the hexagram images and hexagram words of the sixty-four hexagrams and the three hundred and eighty-six line words of the hexagrams (for example: the ninth day of the Qian hexagram: do not use Qianlong). The hexagrams of the Book of Changes. The second is "Zhuan", which is called "Ten Ji". Including "Elephant Biography", "Little Elephant Biography", "Xici Biography Part 1 and Part 2", "Qian and Kun Classical Biography", "Tuo 1 and 2", "Shuo Gua Zhuan", "Miscellaneous Gua Biography", "Preface" "Gua Chuan". Generally, the I Ching we buy in bookstores now are both "Jing" and "Zhuan". 2. It is said that "Ten Ji" was written by Confucius and his disciple ***. Some people say that it was entirely written by Confucius's disciples to record Confucius' understanding of "The Book of Changes", and its meaning is a bit like "The Analects of Confucius". At present, we can only know that "Ten Ji" is related to Confucius, but whether it was written by him remains to be studied. 3. The idea that King Wen made the divination and Duke Zhou made the speech is also a relatively accepted saying at present. It is currently recognized by academic circles that the Duke of Zhou and a group of other people participated in composing the hexagrams, probably headed by the Duke of Zhou. In ancient times, especially in slave dynasties like the Zhou Dynasty, the Book of Changes was not a book that everyone could read, only scholar-bureaucrats could read it. The reason why the "Book of Changes" still has vitality today is because it has room for interpretation and allows you to have unlimited imagination.
Wouldn’t it be enough if there are hexagrams in the Book of Changes? What are you doing here? His grandma's, I just gave you a long answer! Something went wrong just as I was about to send it out, so frustrating! Let me answer it for you again! I'm optimistic about you...
You have many questions, some of which are very important! Let me try to answer your question! The hexagrams talk about the general background, and the line poems talk about the content in this background. Just like the relationship between the hand and the five fingers. For example, in the hexagram Yu, the upper part shakes the lower part and the lower part goes down. The elephant is the way to cultivate oneself, harmonize the family, and bring peace to the world as taught by Confucius. It has little to do with what you call "prediction". In fact, when we understand the hexagrams, we must have our own images in our heads. These images are all derived from the elephants. Here, we can use the upper Zhen hexagram to represent the feet and move, and the lower Kun hexagram to remain still. Like confused. So there is such a story
"A coal mine was suddenly discovered in a poor village, so a group of people with flexible minds and courage, through various relationships and efforts, carried out outside-system or outside-the-system control of the coal mine. Due to the exploitation within the system, this group of people became rich, while the other group of people remained poor. The world changed! As the world changed, some new relationships were created in the village, such as the "Ming Yu, fierce" in Chu Yao. , it’s about a poor person whose relative is a rich person. He asked a rich person’s relatives for help in this poor area, but the rich person didn’t pay attention to him at all, so it’s bad! Eryao “Between stones, not all day long, good luck”. It is said that the village chief should maintain a silent attitude, and the rich will give gifts to the village chief knowingly. When the village chief gets something, it is auspicious. The three lines are talking about the poor people who are mixed in the rich, or called A follower, or a villain..." So the hexagrams are the background, and the lineaments are the content! Do you understand?
In classical Chinese, "hexagrams are accumulated by Yao, and Yao are adapted to changes." Hexagrams are an empty concept and have no time. It is just a principle that exists there! The changes in the six lines are nothing more than six positions.
Find the hexagram Qian Gua of the two hexagrams Qian and Kun in "The Book of Changes"
The first hexagram Qian Qian is the Heavenly Qian Xia Qian Shang Qian, Yuan Henry Zhen
The ninth day of the lunar month : Do not use Qianlong. Ninety-two: Seeing a dragon in the field is a good way to meet an adult. Ninety-three: A gentleman works hard all day long, is vigilant at night, is severe, and has no fault. Ninety-four: You may jump into the abyss, no blame. Ninety-five: The flying dragon is in the sky, which is good for meeting adults. Chapter 9: The dragon has regrets. Use nine: It is auspicious to see a group of dragons without a leader.
Tuan said: Great is the Qianyuan Dynasty, the beginning of all things, and the unification of heaven. The clouds move and the rain spreads, and goods are popular. At the end of the Ming Dynasty, six people came into being, riding on six dragons to control the sky. When the main roads change, each person's life will be rectified and the harmony will be maintained, which is beneficial to chastity. The first common people came out of Xianning in all countries.
Xiang said: Heaven moves vigorously, and a gentleman strives to constantly strive for self-improvement.
Don’t use Qianlong, because the Yang is down. Seeing a dragon in the field means De Shi Pu. Work hard all day long and repeat the Tao. Or leaping into the abyss, there is no fault in advancing. The flying dragon is in the sky, and the master has made it. A strong dragon has regrets, and it will not be long before it becomes profitable. With nine, Heavenly virtue cannot be the first.
Classical Chinese says: "Yuan means the growth of goodness; prosperity means the gathering of good people; benefit means the harmony of righteousness; chastity means the ability to do things. A gentleman's benevolence is enough to grow others; Jiahui. Sufficient for propriety; Sufficient for righteousness; Sufficient for honesty; Sufficient for doing things. A gentleman practices these four things, so it is said: Qian, Yuan Henry Zhen. Don't use it. "What does it mean?"
Confucius said: "The dragon's virtue is hidden. It is not easy to be in the world, it is not a name; it is not boring when you escape from the world, and you are not bored when you don't see what is right. If you are happy, you will do it, if you are worried, you will go against it. It is indeed inextricable. , Hidden Dragon."
Jiu Er said: "Seeing a dragon in the field is a good thing." What does it mean?
Confucius said: "Dragon virtue is the one who is right in the middle. Trust in words, prudence in deeds, sincerity in idle deeds, kindness in the world without attacking, and virtue and virtue. Yi said: 'Seeing the Dragon In the fields, it is beneficial to see the master. "Jiu San said: "A gentleman works hard all day long, and is alert at night." What does it mean?
Confucius said: "A gentleman develops virtue and cultivates his career. He is loyal and trustworthy, so he advances in virtue. Rhetoric establishes his sincerity, so he lives his career. Knowing the ultimate is the most important thing. Knowing the ultimate is the most important thing. It is also a matter of preservation. Therefore, when you are in a high position, you are not arrogant, and when you are in a low position, you are not worried. Because you are alert at all times, you will not be guilty even if you are in danger. In the abyss, there is no blame. "What does it mean?"
Confucius said: "The impermanence of up and down is not evil. The progress and retreat are not constant, and it is not a departure from the group. A gentleman advances in virtue and cultivates his career in a timely manner, so there is no blame."
Nine Wu said: "The flying dragon is in the sky, which is good for seeing adults." What does it mean?
Confucius said: "The same voice corresponds to the same breath, the same breath seeks each other; the water is wet, the fire is dry; the clouds follow the dragon, the wind follows the tiger. The sage works, and all things can be seen, the one who is originally from heaven kisses, and the original is flat earth Those who kiss each other will follow their own kind."
Shangjiu said: "A strong dragon has regrets." What does it mean?
Confucius said: "A noble man has no position, a high man has no people, and a wise man is below but has no help. This is why he has regrets when he moves."
Don't use Qianlong, he will also be a subordinate. . When you see a dragon in the field, you will leave it alone. Work all day long and do things. Or jump into the abyss and try yourself. The flying dragon is in the sky, and it governs the world. A strong dragon has regrets, which is the disaster of poverty. Qianyuan uses nine to govern the world.
Do not use Qianlong, as Yang Qi is hidden. Seeing a dragon in the field brings civilization to the world. Work hard all day long and keep pace with the times. Or jump in the abyss, the main road is leather.
The flying dragon is in the sky, and it is worthy of heavenly virtue. A strong dragon has regrets, and it goes hand in hand with the times. Qian Yuan uses nine to see the laws of heaven.
Those who started in Qianyuan are those who prospered from beginning to end. The one who benefits chastity is the temperament. Qian Shi can benefit the world with beauty and profit, without saying what he will benefit. How great! What are you doing? Strong and upright, pure and refined. The six lines are used to express emotions. At that time, he rode six dragons to control the sky. When the clouds move and rain comes, the world will be peaceful.
A gentleman’s conduct is to achieve virtue, and his conduct will be seen day by day. Hidden is just words, hidden but not seen, acted but not completed, so a gentleman cannot use it.
A gentleman learns by gathering together, asks questions by debating them, is generous by living in them, and is benevolent by practicing them. Yi said: "Seeing a dragon in the field is a good way to meet a great person." It is also a virtue of the king.
Ninety-three, emphasizing the strong but not the middle, the top is not in the sky, the bottom is not in the fields, and the middle is not in the people, so it is possible. Or, it is doubtful, so there is no blame. Sir, you should be in harmony with the heaven and earth in its virtues, in harmony with the sun and the moon in its brightness, in harmony with the four seasons in its order, and in harmony with the ghosts and gods in its good and bad fortunes. The world is under heaven first, and the sky is in violation of it, and the day after tomorrow is when it is up to heaven. It's not against Heaven, but what about humans? What about ghosts and gods?
Being arrogant means speaking, knowing how to advance but not knowing how to retreat, knowing how to survive but not knowing how to lose, knowing how to gain but not knowing how to lose. Is he just a saint? Is he a saint who knows how to advance, retreat, and survive without losing his integrity?
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What about the I Ching? There are six lines in a hexagram. Each line has a line and a line. Just look at the line and move the line. Your prediction will come true.
For example, the Qian hexagram has six lines. If you asked, Is it okay to get the Qian hexagram when asking for money? Someone answered: It depends on which line you occupy. If that line moves, if the first line moves, then the first line will come true. If the second line moves, then the second line will come true. Do you know how to make hexagrams about your affairs? Even if you make hexagrams with I Ching yarrow, it takes 45 minutes to make hexagrams. You have to use three copper coins of six lines to make hexagrams. Using I Ching line words to judge hexagrams will not come true. Isn't this true? You can finish it in just a few sentences, so study hard and practice hard, take your time
How to understand the hexagrams and hexagrams in the I Ching? , The hexagrams are used to explain the hexagrams. They are for people to understand the hexagrams. They are not allowed to be written. Don’t be too obsessed with the hexagrams. After you understand the hexagrams, you should break away from the hexagrams. For example: "Qian Gua Ninth Five" hexagram is: "The flying dragon is in the sky, it is good to see the adults." Although the hexagram refers to the emperor, you cannot imagine "Qian Gua Ninth Five" as only the emperor. When the hexagram was written, King Wen of Zhou or Duke Zhou just used "emperor" to illustrate the hexagram of the "Nine Five Years". It is not that "Qian Gua Nine-Five" only represents "Emperor". If you divine "Qian Gua", does that mean you will become the emperor? Of course that's not what it means. It means that your talents and status are already very high in a certain field that you are good at.
You can freely imagine the hexagrams. A few days ago, Professor Zeng talked about the "Da Guo Gua" in the "Hundred Schools Forum". , with four Yang Yao in the middle) He imagined the hexagram as a bridge or a coffin. If it succeeds, it will pass. If it fails, it will die. It means "if you fail, you will become benevolent". This imagination is very good.
In the hexagrams of the "Book of Changes", do the changes to a hexagram depend on the hexagrams of the original hexagram? Or should we just look at the hexagrams that change the hexagram? The current situation of the requested thing depends on the original hexagram, and the future development and changes of the matter depend on the changed hexagram. Changing the hexagram means letting you decide which hexagram and line should be used as the guideline, and it also tells you where things have developed. When the first Yao changes, things have just begun; when the second Yao changes, things have developed into the second stage, and so on; by the time of the Sixth Yao, things have begun to develop in the opposite direction, and the entire hexagram Yin Yao changes into Yang Yao, Yang Yao Become gloomy.
How were the Zhouyi hexagrams written? The Book of Changes records the story of human beings from primitive times to the story of Dayu of the Xia Dynasty who succeeded in controlling floods and then conquered the world. It is a masterpiece of historians.
Confucius misled the [Book of Changes]
It is said that King Wen of Zhou made the Yi in h. In fact, it was the [Book of Changes] that King Wen of Zhou obtained in h, a collection of symbols and texts. The recorded history books are organized in evolved writing. As you can imagine, the oracle bones are in disarray. The preservation of each oracle bone depends entirely on the attention paid to divination by the predecessors. He supplemented the incomplete words with the level of knowledge at that time, showing the most primitive human mistakes in using cars (Dayou Gua 92).
As a teacher of people, Confucius had no experience in the life of working people. He turned over the "Book of Changes" that his disciples had found for him, and even the cowhide cord broke several times, but he still couldn't figure it out. Like that arrogant martial artist defeated by a child, he was restless. His disciples were proud of their master and boasted: "The Book of Changes" is so wonderful. Our most knowledgeable teacher couldn't put it down and couldn't sleep or eat. He didn't know if he had reached the state where he didn't know the taste of meat in March.
Indeed, among the hundreds of schools of thought at that time, only Confucius was the one who commented on the Yi. Is it because the scholars have self-knowledge, or they do not have the skills of the disciples of Confucius, and have not seen the [Book of Changes]. Confucius was unable to dismount from a tiger, so he added Tuan and Xiang to the Book of Changes.
Later generations doubted that Confucius did not create the image. I think so. If this image was written by Confucius, Confucius was really exhausted and had reached the point of being incoherent, vague, and talking nonsense. If this image is made by his disciples, it is because the disciples want to give the teacher a great face and take the [Book of Changes] as their own as a Confucian classic; or they are using the tiger skin as a banner to scare others. purpose. In short, it is Tuan and Xiang who cast a mysterious veil on the "Book of Changes" and lead the study of "Book of Changes" and "Book of Changes" astray.
Introduction
Human beings study history in order to learn useful experiences and lessons from history. Due to the lack of written records, people can only rely on fragments of legends and myths as circumstantial evidence for the history of 5,000 years ago. Did humans really not record the history of five thousand years ago? No! The Book of Changes records the oldest development history of mankind.
King Wen of Zhou used evolved characters to organize the "Book of Changes", but the tortoise shell was already scattered and disordered. Confucius injected his own thoughts into the "Book of Changes", which limited the scope of research on the "Book of Changes" and led the study of the "Book of Changes" astray. Scholars of all ages followed Confucius's back and groped *** 1. They were not ashamed to talk about it just for a few bunches of meat. While deifying the "Book of Changes" as a heavenly book and the first of all scriptures, the study of the "Book of Changes" has been brought to the forefront and shelved in a high cabinet, which makes people intimidated and will never make a difference.
"The Book of Changes" records history in the form of a history book, uses history to tell people about the past, and uses development laws, experiences and lessons to show us the future. This is the true meaning of knowing the past and the future by reading the "Book of Changes".
The "Book of Changes" takes human development as the background, seeks good luck and avoids bad luck as its purpose, and guides humans to pay attention to safety and avoid accidents during production and labor. Let decision makers keep long-term interests in mind and not destroy the ecology for short-term gains, causing irreparable losses and destroying mankind.
The "Book of Changes" uses less than 5,000 words to explain millions of years of history with the help of a tight structure of 62 lines. It is worthy of being the first of all scriptures and is as insightful as possible.
In view of the fact that Confucius's Tuan and Xiang misled the "Book of Changes", there is no need to use the classics that inherit the Tuan and Xiang theory to refer to the "Book of Changes". We can only use the Yi to discuss the Yi. This is the [Li Shi's Book of Changes] that came into existence 2,500 years after Confucius. In order to make it easy to understand and restore the original and simple charm of the "Book of Changes", the simplified annotations of "Li's Book of Changes" do not introduce any classics as circumstantial evidence. Originally, the field of Shi hexagram has the advantage of birds, and the introduction of Sun Tzu's art of war means that birds rise and fall, and the Jin hexagram introduces the rat from the Book of Songs...it seems to be knowledgeable about the past and the present, and full of knowledge. However, in this way, readers will have to read a few more classics. Furthermore, as to whether I should use the former book to cite the latter book or the latter book to cite the previous book, I have little knowledge and I am sorry for my inadequacies.
The above is excerpted from [Li Shi's Book of Changes].
In the hexagrams of the Book of Changes: Yuan, Heng, Li, and Zhen. How to explain each? Let me explain it to you in a simple way! Think carefully!
Yuan: If you look for a random person on the earth, I have nothing to do with her. The only thing about my relationship with her is that we are both human beings and have a sense of identity.
Heng: I met her, even if we were just walking by each other, I can be sure that this person is not very far from where I live. I established the possibility of communication with her. After all, she is far away from me. It's very close, maybe we will meet one day. If this person were on that side of the earth, there would be no possibility of knowing him.
Lee: She and I met often, and we had some impressions of each other. I decided to pursue her. I am a man and she is a woman. It is morally right. If she were a man, I would definitely not have the idea of ??pursuing me. If she agrees with me, it is because there is Yuan (I am not a monster) and Heng (we meet often), then it will be easy for me to succeed. If there is no Yuan Heng, it's just a moral possibility, but I'm afraid it won't succeed. But I can still pursue her.
Zhen: I finally succeeded. I want to take good care of this relationship and consolidate it. I couldn't act haphazardly or half-heartedly, so the two of us grew old together as husband and wife, and after death our souls returned to the void and returned to one yuan.