Chapter 9 Part VIII-2

Don't chase after the poor "Six three, that is, the deer has no danger, but when it enters the forest, it is better to give up and be stingy than a gentleman. Xiang said: The deer has no worries, and it is like following the birds. A gentleman abandons it, and if he is stingy, he is poor. " This hexagram is different here, and it is like a martial arts novel.First, let’s explain it literally, “that is” is a half-empty and half-substantial character. Everyone knows that a deer is a beast with horns on its head. There is a row of forests at the foot, and many families are arguing about this word.Yu is an official name in ancient times. Yuren is the administrator of the Ministry of Agriculture and Forestry, similar to the director of the natural animal park in modern America, or the director of the Department of Agriculture, Forestry and Animal Husbandry.What is described here is equivalent to a picture of hunting. A group of hunters arrived at a forest on the side of a mountain.Our Chinese martial arts novels often write: "If you don't enter the forest, the poor will not chase you." If you chase the enemy into the woods, don't chase them in, I'm afraid there may be an ambush inside.This means that when you hunt to the edge of the forest at the foot of the mountain, you cannot chase it in without a forest ranger leading the way. "Gentleman few", knowledgeable people, when encountering such a situation, they must be wise and alert, and don't force their way in, as getting in may result in death. "Ji" is like an electrical switch, one advances and one retreats, you have to make a judgment in one thought, so you have to "give up" and don't go in. "To be stingy", if you go in, you must be unlucky.According to my research, it is still the word for "deer". Who taught us to add a "forest" to it?It’s just hunting. When I saw a deer, I chased it desperately into a forest on the side of the mountain and got into it. Why add the word “forest” and ask for trouble. "Ji" means to chase, and "Jilu" means to chase a deer, rushing to a place, like an army fighting, the terrain of the area is not familiar at all, and there is no guide. As a result, this deer got into the woods, which is even more unfavorable. Instead of this, you should be vigilant, it is better to give it up.This tells us that if we see a prey in our life, we could get it, but it is only a little bit away from it, and this opportunity is gone, the situation is unknown, if we still try our best to catch it, it is useless The truth, just think about its consequences, don't need Zhou Gong, Wen Wang, Confucius, don't need to rely on ghosts and gods, a wise person will know it, and if you move forward reluctantly, it will be difficult to say in the end.Being stingy is being stingy, which is not a good sign, and hardships and hardships are coming.

We look at this hexagram, the forward line is Yin Yao, which is dark; the retreat is Yang Yao, which is light. This is what Confucius told us in Qian Gua. The greatest philosophy of life is "survival", "advance and retreat", " The six words "gain and loss", the most intelligent person, is to do the most appropriate on these six words, the evolution of the whole history is also between these words, advance when it is time to advance, and retreat when it is time to retreat. If you don’t understand these things, you are too ignorant of wisdom, too ignorant of life, and too ignorant of doing things.Looking at Confucius's speeches according to the above concepts, it makes perfect sense. "There is no danger to the deer, so follow the birds", that is, there is no guide for hunting deer. "Following the birds", the flying ones are birds, and the walking ones are beasts. Chinese characters are not rigid. Although "birds" and "capture" in ancient Chinese are sometimes used interchangeably, the ancients insisted that the word "birds" here was interpreted as The meaning of "capture" is not very appropriate here, a bird is a bird. Isn't it very simple to let it fly away, "to follow the bird"?Why bother to write a book and discuss it hard?For this one word, there are hundreds of words in the article to be annotated. You can get a doctorate, copy the famous sayings of the ages, start with Confucius, and talk about the future world. It seems that people can't bear it. Don't give him a degree; but if he is really given a degree, I feel sorry for God, because these statements are too outrageous, why don't you be a good person and find such a thing to analyze, this is too pitiful, a book like this is too too much.

Here I think that "Yi Cong Ye" means to let it fly, because Confucius said that "birds and beasts should not flock together", let those who want to fly high let them fly high, and those who want to run let them run.I am a person, I don’t want to fly high and go far away, I just stick to the human standard to do so. This is what Confucius said in "The Analects of Confucius". If you match that concept with this one, it will be very ordinary. "A gentleman abandons it, and he is stingy and poor." Confucius said that when encountering such a situation, he had to give up. It must be bad to move forward reluctantly, and he ended up in a dead end.We have seen many friends do business and career, often because they do not believe in evil, they have to struggle. In fact, it is not called struggle to fight for no reason. In the end, they are "stingy". It's a dead end.

Flying party, everything is free "On June 4th, ride a horse like a horse, propose marriage, go to auspiciousness, and there will be no disadvantages. Xiang said: Ask and go, it will be clear." The sixth and fourth lines come to the outer hexagram, "riding a horse and banru", which has already been explained. "Marriage proposal, good luck, no disadvantages." This tells us that the six lines are the six stages of life, and the phenomena encountered in a certain stage will be unfavorable, and in a certain environment will make a fortune.Desire?Is it obscene?At another stage, everything has changed and is different; if it comes to a situation where the principles of heaven, human feelings, and national laws are all consistent, it will be auspicious.Banru riding a horse is also riding a horse here, and there are a group of people following behind Banru. If you propose in such a manner, you must succeed, and there is nothing wrong with it, because at this line, the front is the Yang line, and the light is in the front. There is no time to turn back.Then Confucius said in "Tuan Ci", "Seek and go to the Ming", the front is the Yang line, the light is in sight, and the yin and yang are in harmony, so there is a phenomenon of marriage in motion.This is the advantage of explaining this line. It is best to use the marriage of men and women as an example. If you use the example of personnel affairs, it means that you have the same will as the chief. This phenomenon is always beneficial!Don't just think of it as a phenomenon of marriage, because the best analogy of the combination of yin and yang is the combination of a man and a woman in life.

Sophisticated in human feelings and outdated "In the Ninth Five-Year Plan, collect the ointment, the little chastity is auspicious, and the big chastity is fierce. Xiang said: Tun the ointment, and give it to Weiguang." Here is another picture. Literally speaking, "Tun Qi Gao" means hoarding crude oil. "Xiao Zhenji" doesn't make a lot of money, but earns a little. The "big chastity" hoarded too much and broke the law.If you set up a divination booth on the street, such an explanation would make sense, but this is not the case for real research.Ointment is grease, and Tun can also be said to be hoarding, and it is also grass.Tun hexagram itself is a phenomenon of vegetation sprouting. The vegetation has grown up to the fifth line, and it looks smooth and strong. If you don't follow the right path, you will eventually perish!There is no real auspiciousness between heaven and earth.The sixty-four hexagrams require people to follow the right path. If they are placed upright, and if they walk upright, everything will be good. If they deviate, they will eventually go wrong, so Xiaoji still needs to be chaste—one is upright; but "big chastity is evil", here comes the problem again. Is it true that Taisho is wrong?Everything is rigid and upright, like people who study Neo Confucianism, in this era, their words and deeds are still rigid, overcorrecting, which is not a good thing, so Dazhen is fierce, that is to say, life should be mastered, if you are not mastered, it is wrong. Whatever role you play is whatever role you play, if you are a cultural cause, you are a cultural cause, if you do business, you are a businessman, and if you don’t know how to change, you are a big chastity.Therefore, "Tuan Ci" said: "Garn up its ointment, and apply Weiguang." It means that the yang line of the fifth line is in the middle of the outer hexagram, and the front and back are all yin lines, and the head is still hidden. There, the light has not yet shone.This is also a phenomenon in life, like being suppressed by something above, and one's ideals and plans cannot be realized, or like a chief of staff who has very good ambitions, but his chief can't explain it, so he has no choice but to "catch him." ointment".

Weeping blood ripples seem impossible to grow "On the sixth day, riding a horse class is like crying blood like ripples. The elephant said: weeping blood like ripples, how can it grow!" It should be noted that there are three horseback riding in this hexagram, and the horseback riding led a group of cavalry. They were very wealthy, but this time it was very miserable. When I cried, I didn’t cry until I was sad. I cried only when I encountered sad things. Factory, crying until the end, the tears are dry, and the bleeding comes from crying, and it is a continuous "ripple".Let's do some research, "Riding a Horse Banru" has already been mentioned, and everyone understands it, so where does this "blood" come from? "Han is blood", from the Kan hexagram, connected to the side of F, the continuous negative lines come down, this line has reached the end of the hexagram, if the moving line of the divination hexagram is on the sixth line of the Tun hexagram, everything will happen I can't do it. If I do it hard, I will cry bitterly, cry blood, and get hurt. "Tuan Ci" said: "How can it be long." Everything can't be successful, and it can't be long.

Research probably goes like this. There is another big problem here: the order of the sixty-four hexagrams that everyone should recite before is: Gan Weitian, Tianfengnvhou, Tianshan Dun's division of hexagrams, until Lei Zeguimei.However, the sequence of the hexagrams in "Zhouyi" is not arranged according to the division of the hexagrams. Why are Qian, Kun, Tun, Meng, Need, Litigation, Teacher, Bi, Xiaohu, Lu, Tai, and No... such an arrangement and use " Put the hexagram "Wei Ji" at the end?What's the point?I haven't got a satisfactory answer until now. After reading the ancient and modern works, each has its own set of reasons to explain it. If you look carefully, you are not satisfied.Old Master Confucius also has his own explanation in "The Preface to Gua Zhuan". We respect Confucius' explanation very much, and admire him for his correct explanation, but I still disagree. A master is a master, and I am still me, because the reasons are different adequate.Let me tell you honestly, about the order of "Book of Changes", why should it be arranged in this way?I don't agree with the explanations of ancient and modern figures, and now I am looking for the reason, looking for it from all sides, this is a big problem in the world!

As for the arrangement of the hexagrams in "Book of Changes", I hope that everyone will be familiar with "Song of the Order of Hexagram Names in Shangxiajing", and I hope that everyone will use their brains to find out the reason for such arrangement. Meng Gua The Tun hexagram is followed by the Meng hexagram. How did this come about?If we turn the Shuilei Tun hexagram upside down, it becomes the Shan Shui Meng hexagram.The Mongolian hexagram is the comprehensive hexagram of the Tun hexagram. At the beginning, everyone was asked to pay special attention to understand the comprehensive hexagram.It tells us to be objective. If we have different positions in the world, the point of view will be different, and the phenomenon will change. This is the principle of great philosophy.In recent years, some people have used Hegel’s logic—pros and cons to talk about it. I told them not to make a joke. How can Hegel’s pros and cons be enough to talk about China?That's just looking at things in three paragraphs. China is all-round and exquisite, and it can see all directions and ten sides. For example, the two hexagrams Tun and Meng have already been corrected and the other is two paragraphs. Another phenomenon, its interactive hexagram, is peeling hexagrams, which is another phenomenon, and it can also interact further. Therefore, we must understand these many principles before we can study gossip. If even these principles are neglected, there is no way Let's study the hexagrams, which is equivalent to what I said before: "It's better to be a gentleman than to give up." Let's be smarter!It's better to step back and stop researching.

In Chinese culture, Mongolian hexagrams have always been used in education. Now children enter nursery schools and kindergartens when they first enter school. In the past, they were called "enlightenment", also known as "fameng". The place where children study is called "Mengguan". , that is where it comes from.This Mongolian hexagram is the hexagram of education, because according to the content, it is often used in education, and it is also used in the judiciary. In the past, China’s judicial and criminal laws belonged to the scope of rituals. Chinese people’s judicial and legal philosophy The highest point is in the Mongolian hexagram, which is education, not the prestige of killing people.Therefore, from the standpoint of Chinese culture, if a law enforcement officer sentences a person to serve a sentence, the person in power will feel sad, thinking that his education work is not enough, and it is his own responsibility. He broke the law because of ignorance and ignorance, so the principles of ancient justice are connected with education, and these are also in the hexagram.

We know that the Meng hexagram is the comprehensive hexagram of the Shuilei Tun hexagram, and the Shuilei Tun hexagram is the Shanshui Meng hexagram in reverse.Any hexagram should be looked at from this side, and also from that side. We have learned that we must pay special attention to this point. When dealing with any matter and any person, we must look at it from multiple perspectives. Don’t be too subjective. Simple, what about the opposite position?It needs to be clarified, just like the Tun hexagram, it becomes the Mongolian hexagram when turned over. We know the source of the Mongolian hexagram, this Mongolian hexagram, if we can get the Mongolian hexagram when divination, would it be good?The hexagram says:

"Meng, Heng. Bandit I beg Tong Meng, Tong Meng begged me, accuse me for the first time, and repeat the blasphemy, but I will not sue for the blasphemy. chastity. " "Heng", is good, start with "Heng", and then there are two "Lizhen" at the end.The two hexagrams of Qian and Kun have four properties: "Yuan, Heng, Li, and Zhen" are all good. When it comes to the hexagram Meng, there are only three good ingredients, and the painful ones are good. Life is taught by religion This hexagram, taken literally from a modern point of view, does not know what it says in a mess?Everyone has a very sacred view, and a very disgusting view. In short, they don't know what it says.Now we have to grasp a principle, which is the unknowable side of life in our ancient culture-anyone, no matter how wise they are, will never understand the unknowable side of the universe. For example, how many bowls of rice will I eat tomorrow? , I don’t know, you don’t know, we want to know what’s going on in the future, so there are many methods in ancient and modern China and abroad.It turns out that it is a study of divination, and through this method, one can get a prophet, and there is indeed such a thing.Later, with the development of humanities and culture, after the Duke of Zhou and Confucius, the understanding of philosophy of life was added through this mysterious divination. As a result, the two things could not be clearly distinguished.So unlike Western culture, to be honest, foreign religions, their leaders do not reason with people, but just teach people to believe blindly.Our culture comes from the nature of religion. Later, we have to reason and not believe blindly. Therefore, the sum of these things now seems to us a headache. It says that this hexagram is good. How is it good?It will tell you the truth below. Then it says that the phenomenon of this hexagram is not that I beg children to be enlightened—for example, to run a kindergarten, the nature of education is not that I get your children for tuition fees, like a technology business, but that children come to me to educate them. .If you study these two sentences carefully, you will know the state expressed by this hexagram. The mountains and rivers are foggy. The upper part of the Meng hexagram is the mountain, and the lower part is water: the water vapor comes up in the morning, and there is a thick fog, and the road ahead cannot be seen, like a child. Similarly, if you can’t find a future when you walk on the road, you want to find an old man to ask the way and guide you in the maze, so you turn this situation into the purpose of education, and also into the purpose of politics.It’s not me looking for him, it’s the other person coming to me, but there is one condition, it’s like praying to God for divination, you have to be very sincere, when you first ask the question, you tell me the answer, if you don’t believe the answer, ask again Asking twice or thrice again, this is blasphemy-I'm just kidding, since it's a joking attitude, I won't answer.Through these words, we can see a truth, people must be sincere, and the same is true for people. When we ask people for advice sincerely for the first time, we will definitely get an answer. If we deliberately ask people as a joke, we will definitely have the opposite effect.Therefore, whether it is the spirit of religion, whether it is the relationship between officials and subordinates, whether it is dealing with friends, or getting along with families, it should be this spirit, so the golden mean should be based on sincerity.The final conclusion is that this hexagram is good - Lizhen.But how did this Lizhen come about?It is to be most sincere, not to joke.When we are humble and sincere and dignified like a child going to a teacher for advice, it will be prosperous and beneficial. It seems that there is no need for divination. Why bother to do things with a humble spirit and a sincere attitude? How about praying to Bodhisattva?So it is through the superstitious nature of religion to tell the truth of life. The Educational Spirit of Chinese Culture "Xiang said: Meng, there is danger at the foot of the mountain, stop at danger, Meng." You need to be wise, stop when there is a danger, and don’t rush into it again. If you don’t believe in evil, if you don’t stop, you will only have a dead end. This is the phenomenon of the hexagram. "Meng, Heng, Yiheng is in the middle of the road. Bandit I begged Tong Meng, Tong Meng begged me, Zhi Ying also. The first divination, Yigangzhong also.Repeated blasphemy, blasphemy will not be reported, blasphemy is also.Encouraging righteousness is holy merit. " Confucius explained the above hexagrams and said: divination to Meng hexagrams is prosperous, because of behavioral thinking, grasping the time, getting the right way, not biased, and naturally prosperous.Why is this hexagram "Xingshizhongye"?Because Yang hexagrams have more Yin and Yin hexagrams have more Yang, this Mongolian hexagram is Yang hexagram, and there are only two Yang lines in the six lines.Taking men and women as an example, among a group of girls, there are only two men, one of them is an old man in the ninth line, and the other is in the second line of nine, who is still very young, and is in the middle line of the Kan hexagram, like a man in his twenties Youth, when it is the most aggressive, and it also deserves its place.A bit is a space.Tell us that anything in its right place, in its right place, is of course successful.As for "Bandits I beg Tongmeng, Tongmeng begged me", Confucius said that it is "aspiration should be also", the will, thought, and emotion are connected.From the point of view of the hexagram, it is good to connect up and down, so it is good to connect up and down. "The first divination is to be found in strength." The first divination is because the yang line of the lower hexagram Kan hexagram is in it, and the masculinity is in it. Sincerity, sincerity, frankness, and frankness, of course the answer is obtained. "Read it again and again, and don't tell me if you read it." Use this Mongolian hexagram.Therefore, education in ancient China focused on the education of personality.It is different now, it is life education and technology education, the purpose of ancient education is to "cultivate a person" - to complete a personality. that's it. The educational philosophy of Chinese culture, the Mongolian hexagram contains many, but not all, and the educational philosophy of the Mongolian hexagram does not belong to the narrow scope of modern educational philosophy. The educational thought of the Mongolian hexagram of Chinese culture, including politics, is also education. In ancient China, there was no distinction between politics and religion, as a king, as a relative, as a teacher, this is the principle of the separation of politics and religion.The leaders of the country are the parents, and they have the responsibility to educate the whole people. This is a key point of ancient Chinese concepts.Especially in the Mongolian hexagram, it can be seen that in ancient China not only did not distinguish between politics and religion, but also included the modern rule of law, which is the so-called "criminal education", which includes the management of laws, and there is no distinction between punishment and religion.For example, if a person breaks the law and is sentenced to a crime, the severity of the crime is different. In Meng Gua's thinking, sentencing is also a kind of education. If a child makes a mistake, he has to be beaten a few times. Virtue can only be achieved by doing meritorious deeds "Xiang said: A spring springs from the foot of the mountain, Mongolia, and a gentleman cultivates virtue through fruit." The phenomenon of this hexagram is the Gen hexagram on the top and the Kan hexagram on the bottom. It can be barely explained by drawing a picture. The top is a mountain and the bottom is a lake.As for the mist, such as the West Lake in Hangzhou, or the Dongting Lake in Hunan, when you get up in the morning, a cloud of water vapor rises up, and the mist covers the mountains. This is the phenomenon of mist.This is a natural phenomenon in the physical world. Looking at Meng Gua in this way, it is called "Xiang".Here, "Tuan Ci" does not talk about lakes and swamps, but about springs coming out of the mountains, and springs coming up from the ground. When we study the hexagrams, we don't look at the hexagrams for a while and form a scene in our mind. Through this phenomenon, I got a concept of human culture, imitating the spirit of this hexagram - fruit and morality - these are two concepts, behavior must have good results, words and deeds should be consistent, knowledge and action should be united, and behavior should have good results. The result is fruit row.Scholars often say: "Save the country and the people", "Set up your heart for the world, and build your life for the people." It is not enough to just talk about theory, but to ask whether you have done it and whether you have done something.So what is the fruit line of Meng Gua?It is moral education, education, nurturing, to people, to all things, to give, and to get results from nurturing. In ancient times, "the one who is virtuous gets it", and the word "virtue" also means good results. It is through this hexagram that it leads to the humanities. In terms of culture, people should imitate the spirit of the hexagram of Meng, and cultivate virtue through deeds, such as Dayu's control of floods, which is to cultivate virtue through deeds. What is the relationship between this humanistic thought and this hexagram?This kind of humanistic thinking was adopted after three generations, so the concept of high mountains and deep waters, long history, and thinking about the source when drinking water all come from this concept. However, compared with "Zu Ci", it is completely different, and there is a problem of textual research in the middle; regardless of textual research, it is also two different meanings, or two meanings with different depths. Looking at Yaoci again, there is not a series, not a system, and all the correct annotations have always had the concept of "rightness" as the premise. Even if the explanation is not clear, we will try our best to find reasons to attach it. Criminal law and educational functions "On the sixth day of the lunar new year, enlightenment, the use of criminals, in other words, shackles, used to be stingy." It is criminal education and criminal law. The word "fameng" is very reasonable, because there is water at the foot of the mountain, and wherever there is water, there is water vapor. Next, "using torturers", where is it going?This phenomenon is used to talk about the principles of politics and law.There is no way to teach people to make mistakes, so they have to use punishment.The word "utilize" in "utilize someone" is not the modern concept of "utilize". Now it is a very bad word to say "utilize someone", at least it is a moral crime.The word "use" is often used in the Internet, which is not a bad intention, and these two words should be separated.The "use" in the above means to use for the benefit of others.For example, "using criminals" means that using criminal law is not necessarily a good thing, but it is beneficial.Because some human beings don’t listen to good teachings, they listen to them after a beating, but what does it have to do with the enlightenment of the first line?Of course, the explanations of the ancients were desperately trying to win the relationship. Let's ignore the annotations of the ancients and read the original text first: "Use to say shackles." "Shuo" also means "pleasure" like "buyishuohu". What joy is there for a person who is shackled?Because this is enlightenment, that is, after being raised and corrected, after committing a crime and being punished.Therefore, it is a very happy thing to be educated. It is unfavorable to divination this hexagram "in the past", so there is no need to do it. When Mongolian hexagrams were extended to human culture, it became like this. This line was written by King Wen, and it was the same as the signed poems in temples at that time.This phenomenon is that when a person is in the middle, there are difficulties and yin up and down. When the second line goes up, it is a phenomenon of shock and development. statement.For a detailed study, see "Yi Lin" by Jiao Gan.Later, under the guise of Shao Kangjie's hexagrams of Heluo theory and mathematics, the lines he talked about did not use this thing, so the ancients were very clever, overthrew the "Book of Changes", and created their own style.According to my research, they have discovered long ago that there are reasons for any interpretation of the lines of this hexagram. The system of "Book of Changes", but the interpretation is different.Everyone is trying their best to explain Yi Xue, but there are no reform creations in it, and they have not noticed it. "Xiang said: use punishment to punish people to correct the law." After the Tang and Song Dynasties, taking prisoners to beheaded and executing the death penalty was called "rectification".Righteousness, the law is the law. When people have something wrong and make mistakes, they should be punished. Using the law to correct people's mistakes is the meaning of education, and there is nothing wrong with the principle of the Meng hexagram itself.The phenomenon of this hexagram is used from the standpoint of education to talk about criminal law as the so-called "use of criminals", which is a method to make people righteous.This is the first line of the Meng hexagram, and it comes so fiercely, which is equivalent to governing the world with criminal law and advocating the spirit of the rule of law.If it is taken out of context to say that the first line of the Meng hexagram advocates the rule of law, there is nothing wrong with it, but when it comes to the whole hexagram, the problem is big, and the second line changes again, and the system is different. Yi Li's Plainness and Mystery "Ninety-two, Baomeng, Ji, Nafuji, Zike's family. Xiang said: Zike Home, rigid and flexible. " If the divination reaches this line, it will be auspicious and beneficial. It is a good hexagram to find a wife. Not only will you find a good wife, but you will also give birth to a good son. The first line above is just the opposite.Of course, this line is a yang line, which represents men, and the first four yin lines, there are four women waiting for him, so he will naturally find a good wife, that's the reason.It is said that it is a university question, but it is actually like a child playing, but the most mysterious knowledge in the world is played by children.I found a truth, anyone's life does not leave the scope of his childhood fantasy, such as a one-year-old child, who likes to pick up a knife among a pile of toys, grows up to be a warrior, or it is superstition, but if you peel off the superstition The coat, which contains profound academic principles, is a subconscious expression of his nature.In a word, the most profound theories are for children's play. In Buddhism, the knowledge of the world is called "play theory" - the theory of children's play.If you look at it from this point of view, it is just a "play theory".Therefore, when we study knowledge, we don't need to "highly promote the holy land". We first worship the saint's things, and then blind our own wisdom on the way of worship, and force ourselves to get there, which is not worthwhile.Study these things, brain science, do not worship the ancients, nor despise the ancients, such as the Baomeng of the Mongolian hexagram, where the inner hexagram is the Kan hexagram, and in the Houtian hexagram, the Li hexagram is positive, and the Kan hexagram is negative, such as the Yiyang hexagram. As far as yin is concerned, the Kan hexagram is a middle man, and there are many yin lines in front of it. Baomeng is a yang line wrapped in a yin line, so it is auspicious, and Zike's family is because it is a middle man. Zi Kejia" This sentence, because it is the combination of rigidity and softness, and the combination of yin and yang.Another theory is that in the connection method of the interactive hexagram, this yang line is connected with the upper two, and becomes the Zhen hexagram, which is the eldest son. Qiuhu drama wife "Six-three, don't use it to take a girl. When you see a golden husband, there is no bow and no profit. Xiang said: Don't use it to take a girl, do it." It's not going well. " Speaking of this line, I think of a great master among the ancients, that is, the famous Zhu Xi and Master Zhu in the Song Dynasty.After the Ming Dynasty, it was officially stipulated that the examination of merit should be based on Zhu Xi's annotations.Zhu Xi has studied it all his life, and his explanation of this line is wonderful.He said that if this hexagram is divined, it is not allowed to ask for a wife. As for "seeing a golden husband", he said that it is like Qiuhu playing with his wife. There is a lover behind this woman, who is her ex-husband. I really don't know Zhu Xi's words Where to start?Why is it called "see Jinfu"?Applying it, it is far-fetched.We know that Kan is the hexagram of the west, and the west belongs to gold. The husband comes from the first line which is feminine, and the back of the feminine is masculine, so a man followed from behind. Why would such a wife marry her?This man is from the Northwest, or her neighbor to the west. An explanation like this can be forced to go up. It must be said that he took gold as a lover. The legal evidence is insufficient, so he should not be prosecuted and punished. This kind of explanation is not a reason . "No bow" If you forcefully marry this wife, you can't even save your life. The one who bows is your body, and you can't even save your life. There is no benefit, no benefit. I don't know what to say about this explanation?Obviously there is water at the foot of the mountain called Meng Gua, but so many stories come out, each line is different, and each line makes up a different story, which is quite interesting to see.Yang Wanli, a Confucianist in the Song Dynasty, was also a poet. It seems quite interesting to explain it with historical facts (Yang Wanli's style is Chengzhai, and he wrote 20 volumes of "Chengzhai Yizhuan"). The sentence "Don't use to take women" in "Zu Ci" means that this line will not go smoothly no matter how you go, and there are many ups and downs... "Six Fourth, stinginess, stinginess. Xiang said: The stinginess of being stingy is far away from reality." Why is it sleepy?The time is different, the location is different, one procedure follows one procedure, and the changes of the six lines tell us about a life, so when it comes to June Fourth, we are sleepy, trapped, up and down are not good, it is all Yin Qi, which is equal to the difference between mountains and rivers. It's getting foggy, and nothing works, it's not good.Therefore, "Tuan Ci" says that the line of sleepiness is wrong, because the yin and yang cannot be reconciled and balanced, the old yang above cannot reach, and the yang line below is also separated. "Sixth Five-Year, Tongmeng is auspicious. Xiang said: Tongmeng's auspiciousness is also followed by Sunda." I saw each line above, first received punishment, then married a wife and gave birth to a son, and there was a woman in the middle, a concubine, and a road that couldn't go through, and gave birth to a child here.This hexagram is good for young people and good luck.But be careful, when the old man encounters this hexagram, it is not quite right, because it is not childish, it is auspicious to be childish. The explanation in "Tuanci" says that the auspiciousness of Tongmeng went very smoothly, because this line moves, the yin changes to the yang, and the upper hexagram becomes Gong hexagram, so follow along with Xun. "Shangjiu, attacking Meng, disadvantageous for the bandits, benefiting the imperial bandits. Xiang said: use the imperial bandits, and go up and down." It is not good to be a bandit to rob others, it is beneficial for others to be a bandit to defend him.If others attack him, he will be defeated, and if he attacks others, he will also fail.It is such a phenomenon that one must remain still, defend, and not attack. The reason explained in "Zu Ci" is very simple, because the up and down are smooth, and the defensive fortifications on the elephant are all done. Looking back now, there are contradictions between the "Zuci" and "Zuci" of the Mongolian hexagram, and they are not completely consistent. There are so many different things in the interpretation of the six lines, which cannot be gathered systematically. At that time, there were no such words and sentences, and it was just a pattern with one horizontal line for Yang and two horizontal lines for Yin lines, which was used for divination.The humanities and culture in ancient times were underdeveloped, and people wanted to seek knowledge and the unknowable side. Using this divination method, it has been passed down for a long time, and religious superstition has become the origin of human culture. Any human culture is this kind of religious superstition—the modern name is mysticism. origin.After the Xia, Shang, and Zhou dynasties in China, human culture was formed. Using this set of things to explain it in this way is a line of academic research. need hexagram The third hexagram needs to be hexagram, the first hexagram is Shuilei Tun, now the upper hexagram is water, which has not moved yet, the lower hexagram Qian, Shuitian is need hexagram.Need character, use the need character of the hexagram name itself to study the text, it is raining on the top, and there is a character on the bottom, an ancient pictographic character, "need" It rained on the top, and it also rained on the bottom, layer by layer When it rains, it's like the word need, why is it called need?Human beings are inseparable from sunlight, air, and water. Of course, they need it. The words themselves are explained in this way. Especially in agricultural society, water is the most important of tangible things. Know.Even the era in which the name of the hexagram was determined is also a problem, which we should pay attention to. "Need, Youfu, Guangheng, Zhenji, Lishe Dachuan." The four characters "Yuan, Heng, Li, and Zhen" in the two hexagrams Qian and Kun have been removed in the later hexagrams, and the best are the three characters "Heng, Li, and Zhen". There are only two or one characters in the hexagram. Like the Tun hexagram, this hexagram has the three characters "Heng, Li, and Zhen". So what is the meaning of "Youfu"?The ancients' explanation of Yili is "one who believes in faith." If you have faith, you must keep your word. This explanation of the ancients does not make sense.The so-called "Fuxin" originally means "an old hen hatching chickens". The upper part of the word Fu is chicken feet, and the lower part is a son. The word means letter, and later eggs were added for hatching. "Guangheng" is of course light-prosperous. When the light is on, you can see everything. "Zhenji" is on the verge of great auspiciousness, is it beneficial?There are limited benefits, and it is beneficial to cross the river, the Yellow River, the Yangtze River, and go to the sea to cross the ocean. If you organize a shipping company, you will get rich if you predict this hexagram, and you will get rich in the transportation business.why would you say so?The external hexagram is water, the water is outside, and the sky is inside (the sky is abstract), so the water is beneficial. "Xiang said: need, must be, danger is ahead, strong and not trapped in righteousness, not impoverished. Need, have Fu, Guangheng, Zhenji.It is almost in the sky, and it is in the middle.It is also a meritorious service to benefit from Dachuan. " The meaning of need is need, we know it after reading Confucius' "Biography".This hexagram is dangerous in the front. On the plane, the front is the Kan hexagram, and the ridge is also a slope, and it is also a flood, but "vigorous but not trapped in its righteousness", it has too much masculinity.In the following Qian hexagram, the third line is a yang line, and the middle line of the Kan hexagram itself is also a yang line. Although there is a dangerous phenomenon, it will not fall because of its strength. In this sense, it will not lead to a dead end.Why are there Fu, Guangheng, and Zhenji?Because this is a good hexagram, the latter hexagram is the sky of the former hexagram, the sea and the sky are broad, and the Yang line of the Kan hexagram is in the middle. "Lishe Dachuan" as long as you involve and go forward, you will have good results. This is the interpretation of hexagrams in "彖ci". Contradiction between "Zu Ci" and "Zu Ci" "Xiang said: The clouds are in the sky, and what is needed, the gentleman eats and feasts." This is different from "Zi Ci", and it is necessary to say that the clouds are in the sky, and the picture is different. "Zu Ci" explains that the front is a plan view of a piece of water. The picture in "Zu Ci" is three-dimensional, and the sky is covered with clouds and mist. It says that this hexagram tells us to go to restaurants, not only to go to restaurants, but also to have fun.We found that "Zu Ci" and "Zu Ci" are contradictory. I am embarrassed to say that he is contradictory to the sage. Let's say it has two meanings. What should we do with such two different meanings?Let's leave this here for now. Hexagrams and Yaoci “初九，需于郊，利用恒，无咎。象曰：需于郊，不犯难行也，利用恒 无咎，未失常也。 " 需于郊，是根据《彖辞》“云上于天”下雨，夏天热得要死，希望下一场雨，结果下了，可是“及时雨送（宋）江”，下到外面去了。需于郊就是雨下到郊外去了，引用这个现象来讲人文文化哲学，则“利用恒”要恒心，万事要用恒心，卜到此卦，表示有消息，但慢慢来，要有恒心去做，最后有好结果。“无咎”，没有毛病，没有过错，《彖辞》对于爻辞，用人生哲学的道理来解释的。需于郊是要有恒心慢慢来，“勿犯难行”，遇到特别的困难，不要浮躁去冲破，知道不对退回来，等机会。“利用恒无咎，未失常也。”怎样说无咎是因为未失常，这个卦初九爻动，动得很正常，假如卜卦初九爻动，就变成了水风井卦，现象变了，初步有受困之象，但是不坏。 “九二，需于沙，小有言，终吉。象曰：需于沙，衍在中也，虽小有 言，以吉终也。 " 第二爻，这阵雨下到沙滩上去了，立即干了。卜卦的意思，是有口舌，是非多，但小事没有关系，别人诽谤、批评，不用怕，最后是好。《彖辞》说：“需于沙，衍在中也”，一阵雨，下到沙滩里，就漫衍开了。“虽小有言”，人家的闲话像下雨一样，滴滴答答，啰嗦，但最后还是好的。为什么最后是好的？因为第二爻动了，变成水火既济卦，所以卜卦有时取其动，有时取其不动，其间如何取法？则在各人的智慧，如夜入黑房要开灯则取动，天气转冷了需关上冷气，则取不动的静象了。 “九三，需于泥，致寇至。象曰：需于泥，灾在外也，自我致寇，敬 慎不败也。 " 到了第三爻变讨厌了，雨下在泥土地上，都是烂泥地，路都不能走。这个卦有危险的现象，如果在前方作战，担心敌人要来攻击了；如作小偷的，偷风不偷月，偷雨不偷雪，泥泞会困人，所以土匪在这时行劫。《彖辞》解释说：“需于泥，灾在外也。”为什么说灾在外？因为第三爻动了，内卦变成兑卦，水泽节，水上加水，要节制了。“自我致寇，敬慎不败也。”有敌人来攻击，也是自己内部问题，把敌人引过来，所以要敬慎处理，不会失败，但不敬不慎还是要失败的。 “六四，需于血，出自穴。象曰：需于血，顺以听也。” 卜到这个卦，有流血的事，在哪里出血？大部分在耳朵，因为坎为耳，这是外卦坎卦的初爻动，所以《彖辞》说“需于血，顺以听。”怎么是顺以听？第四爻动后，外卦倒过来就是巽卦，另一观念看，这一爻蛮牵强的，可是古人研究，把这些牵强的当宝贝，当真理，拿来打转，转了一辈子五六十年，精神心血都转在里面。 “九五，需于酒食，贞吉。象曰：酒食贞吉，以中正也。” 在九五爻就好了，有酒食，有人请吃酒筵，大吉大利。《彖辞》说：“酒食贞吉”，是因为九五爻，在中正之道，这一爻是阳爻，前后都是阴爻，是外卦的中位，重卦的第五位，至中至正的位。 “上六，入于穴，有不速之客三人来，敬之终吉。象曰：不速之客来， 敬之终吉，虽不当位，未大失也。 " 这个卦很妙，古书上很多人，早晨卜到这个卦，都叫家人准备，有不请自来的客人将要来访，可是对于这三位客人，对他恭敬客气，就大吉。《彖辞》的解释是说，上六爻动了，虽然不当位，但本身是水天需卦，没有离开坎卦的本位，所以也没有大错。但这三个客人从哪里来的？既不是先天卦，也不是后天卦，这三人到底从哪里来？是下卦的乾卦跟着三个阳爻。 从这里看，就是这样，没有什么了不起，可是许多人不管的本文，只在六十四卦的象数上去发展，也是有他的道理，至于本文会了以后，姓张的可以写“张易”，姓李的可以写“李易”。 不过话说回来，如果我们要对于卦辞、爻辞作进一步的研究，可以参考一本书——《易林》，焦赣著的，商务印书馆出的一个版本比较好。他对于六十四卦卦辞和爻辞的内容，又有不同的说法，这是他把研究通了以后，真正照文王的观念而来的一套思想。有些人卜卦，比较正确的，也用《易林》的内容，胡适对《易林》也作过考据，文字亦很美很妙，大家可以参考。 学《易》与用《易》 至于我们要对每一卦、每一爻作再深一层的研究，据我现在所了解，便不是那么简单了，必须研究中国古代天文学，也叫作星象学——天文现象，二十八宿星的躔度，同每一个卦所代表的星座，每一星座在某一躔度上和其他星座所发生的关系，构成了一个现象。譬如说北斗七星，那七颗星如何像一个斗？是人类观察天文，把那七颗星连起来，画出来像一个斗。如西方人讲天女星，是神话的构想像一个天女，实际上没有，只是把一些星星连起来的虚线，大概像一个天女，那就如所说的“象”。现在西方的天文学那么发达，也离不开星象，这个星象学和现代的太空学分两路了。一路是实际研究追查每个星球在天体里的相互关系，是天文走到太空方面去了；一路是研究追查星座和地球发生的影响关系，而构成抽象性的对人类活动的作用，这就变成星象学。星象学有印度的、埃及的、中国的、西洋的，各个系统不同，但大致上原则还是一样的。可知每卦每爻的意思，是由星象学来的。汉朝有名的《京房易传》，把这个要点藏在里面，没有明指出来，等于对后人留了一手。后来到了宋朝的大家邵康节，所谓能“前知五千年，后知六万年”，就是从这个星象系统来的，所以他敢吹这个牛。那么我们知道中国的天干、地支、五行、八卦，都是归纳了非常复杂的星象学，化繁为简变成一般人都能懂得的抽象东西。因为一般人不知道天干、地支、五行、八卦的来源是星象学，就认为是江湖术士，实际上江湖术士的这一套，基本上有其最高深的中国文化作背景。 所以不要看了《周易》的各种解说，就只在《周易》上转圈子，我个人认为这样毫无用处。近几年来研究又是一窝蜂，在我看来，只这样打圈子，研究死了也没有用，对国家、对文化不会有贡献。唯一的用途，退休的人没有事做，钻进去蛮舒服，要真正有用，要有科学精神，而不是以现代的自然科学硬套上去，这是我个人到今天为止，很深切的体会的。易学是高深的，欲真的把它变成为有用的，必须如此。没有做到实用，还是抽象化的偏重在思想方面，换言之只是偏重于哲学方面，是虚玄的，实际无用。所以研究，千万不要钻牛角尖，古人也如此，的著作本身，是了不起，可是有没有用？此身都不能饱，如此而已。除非把古人的书都看懂了，都记得，然后推开，再找本文，或者有一点用处。至于讲道理，像宋朝以后理学家们讲的道理，我素来不大注重，如刚才说的那一些，每一个爻辞拿出来解释，都可以写一本书，可是有什么用？有时候还会误人，作为一个文化工作者，乃至写一点小东西，一个字都不敢乱写，写出来是快意，但是如果偏差了，那个后果就不堪设想，所以不敢轻易下笔。古人著书就这样严谨，现在的人不管这些，发表了再说，后果如何不考虑，这是古今不同处。 卦序的问题 上次说到屯卦时，引发了《周易》六十四卦排列的次序，为什么要这样排？这是一个大问题，我是一直到现在认为还没有得到最圆满的答案。这里在讲下一个卦之前，必须先把《序卦传》提出来讨论讨论，这个《序卦传》，就是古文上常说到的孔子赞《易》——这个“赞”就是参赞，帮助的研究。——孔子赞《易》有“十翼”，就是孔子研究的十种著作，称为“十翼”，包括《彖辞》（随经分上下）、《彖辞》（随经分上下）、《文言》、《系辞》（上下传）《说卦》、《序卦》、《杂卦》等十种著作。古人传统的说法认为都是孔子作的，《序卦》就是卦的次序，这一篇很重要，但与象数的关系较少，和中国文化哲学思想的关系却大了。过去大家都忽略了这一点。我之所以再三提到《周易》的卦序为何这样排列，因为这是一个大问题，千古以来有不少人在研究，而在我认为那些答案的理由都不充分，同时我们也看过孔子对序卦的说法，也只讲了的理，没有讲象数。孔子的《序卦传》以人文思想讲卦名的理，讲为什么叫“屯”？为什么叫“蒙”？但要注意到，当伏羲画八卦的时候，还没有文字，那么孔子所讲的易理，对于为什么这样排列的理由，似乎也并不充分，所以这也是一个大问题。 推开《周易》，对于邵康节的道家易那个系统，关于六十四卦的排列，我也很满意。乾为天，天风女后，天山遁，一路排下来，非常有道理，可是《周易》不是照这个顺序来的。《周易》的系统到底怎么来的？并没有解决，这个系统的基本问题没有解决，拿来乱套学问，我认为不成其为学问，所以内心一直对《周易》认为是个问题。 六十四卦在上古的排列，道家另有一个排列方法，可是我研究的结果，也不准确，但它的用法蛮对，它是把一年十二个月，配合十二辟卦，每卦代表一个月，一月三十天，六十四爻相配合，以每月初一的早晨配屯卦，晚上配蒙卦，初二的早上是需卦，晚上是讼卦，这样依《周易》的卦序次序来配，六十四卦除了乾、坤、坎、离四卦不用，余下六十卦，每日两卦，依照《周易》的次序配下去，这是道家关于象数排列的方法。后世推测天文地理，未卜先知的方法，都是由这一套方法来的，用起来还是蛮对的。但是照道理，我还是不大同意。用起来代表天文一个星象的符号，变化行得通，理由可讲不通。人类的文化都是这样，如科学是讲现实，现在发展到理论科学，就变成哲学了，哲学讲理。反正事上对，理上不对，所以我常告诉大家，天下事常常有其事不知其理，有的时候又有其理而无其事，那就是经验还没有到，要事理合一才是真学问，所以卦序的问题值得大家研究。 黑格尔的辩证历史观 讲到这里，我们先讨论一个三十年代很时髦的问题——黑格尔的辩证历史观。 黑格尔的历史哲学，亦即所谓的“辩证史观”，以观念，批判历史的发展。在几十年前，我们受他这个历史哲学的影响很大，现在它在西方的影响还是很大。现在全世界，包括欧美各大学，在历史系新开一门历史哲学的课程，把黑格尔的这一历史哲学，算作历史哲学中一门参考的思想，还没有完全认为它是正统。因为历史哲学在世界人类学术思想文化上面，还是在刚开步走的阶段，它的目的就是在探讨有了天地万物人类，为什么人类历史会闹成这样？比如历史上有几个大问题，政治上民主也好，君主也好，独裁也好，自由也好，无政府主义也好，各种各样都实行过，可是哪一种能使人类永远的太平？没有见到过。以上这些主义在理论上都对，但事实上都不对，这是一个哲学问题。又如经济方面，为什么货币有了以后，从贝壳到现在的钞票，每一出来，一直只有贬值，永远没有涨回去的时候，这是什么原因？这是历史哲学上的经济问题。人类社会为什么不能太平？为什么不能平等？现在回头来看，历史哲学我们早就有了，就说过，而且比别人讲的好多了。可惜没有一个人去发挥，如果有人能把西方的唯物史观和我们的历史哲学研究到真的内涵，然后对世界的经济政治发展融会贯通了，应该可以写一本很好的书，那就对人类思想影响太大了。 现在再看我们的历史观，也可以说是孔子的历史观，包括了西方的唯物史观与唯心史观，是心物一元，非常高明。但是要加以发挥，只凭古文，现在这个时代懂的人不会多，这一点是需要大家继续努力的。 孔子这里说的是《周易》六十四卦的次序，为什么要这样排列？这是我们要深思的。 孔子说创世纪的开始 “有天地，然后万物生焉，盈天地之间者唯万物，故受之以屯。屯者， 盈也，屯者，物之始生也。 " 第一句话就很妙，“有天地，然后万物生焉。”很自然，中国人说话，这样就够了。以文化来比较，这就是中国文化的不同之处。我们强调我们的老祖宗，像孔子思想的高明之处，这里就只说有了天地就有了万物这么一句话，没有过问到宗教哲学，宗教哲学要讨论到天地是谁造的？万物又是谁造的？宗教家说有个主宰造的，可是中国人不讲这一套。假如说有个主宰造天地万物，那么这位主宰又是谁造的？中国人不谈这个永远没有结论的问题。过去人家说中国人没有哲学，实际上不是没有，而是非常高明，这等于佛学里说的，释迦牟尼讲学说法，有四种方式，其中一种为“置答”，就是某一问题不需要讨论，先放在一边，孔子这里的第一句话，就是置答的方式，不是不懂，第一句话就是从人文文化开始，这就是我们文化的特色。 “盈天地之间者唯万物。”就是充满天地间的为万有，古文中称万物。要注意，我们上古时代所用的“物”字，并不是专指现代唯物思想的物，而是有了“东西”，而“东西”也是包括心物一元，是抽象的，充满天地之间的，就是万物。这里开始就是乾坤两个卦，乾、坤代表了天、地。乾坤以后就是屯卦，因为屯的意义就是“盈”，是充满了，第二个意义“物之始生也”，前面说过，屯字的象形，是草下面长了根，上面刚刚出头，萌芽的现象，表示万物开始生长。