| Preface The Book of Changes Qian Kun store up Mongol need Lawsuit teacher than Small livestock record Thai No doujin be plenty of modesty Yu follow Gu face observe Biting Through Ben peel again unfounded Big livestock Nourish greater than ridge leave Zhouyi Xia Jing salty constant Dazhuang Jin Mingyi family In full view limp solution damage benefit decisive Encounter extract rise sleepy well revolution tripod 震 Gen gradually Guimei abundant journey Xun exchange Huan section Zhong Fu Xiao Guo Ji Ji Wuji Biography of Ci Passing down the Xici Shuo Gua Zhuan Xu Gua Zhuan Zagua Zhuan Online trial reading of some chapters Preface This book, the Complete Explanation of the Book of Changes, includes all interpretations of the Book of Changes and the Great Commentary on the Book of Changes. I originally wanted to write it myself, hoping to reflect my decades long research on the Book of Changes, but unfortunately, as I am old and in my seventies, I am deeply afraid of long-term desk work and physical exhaustion. Due to the collaboration between Shang and my assistant Comrade Lv Shaogang, the manuscript was written by him, and I was only responsible for editing and finalizing it. What are my experiences and insights from studying the Book of Changes for decades? What are the characteristics reflected in this book? It is necessary to make a few brief introductions here. 1、 Firstly, it should be noted that the interpretation of this book follows the path opened up by Confucius in his "Yi Da Zhuan". This means that we do not deny that the "Book of Changes" is a book of divination, but rather focus on the ideas contained within it. To put it more clearly, we should not promote superstition, but only promote truth and Marxism. 2、 I think the understanding of Confucius' "Yi Da Zhuan" by predecessors is not enough, and the understanding of "Xi Ci Zhuan" is full of errors. For example, in the Book of Changes, both the hexagram and the yarrow are equally important. Or it can be said that yarrow is more important, because yarrow is the origin of hexagrams! And the predecessors said that in the Book of Changes, they often saw hexagrams, but not yarrows. In fact, this question is not difficult to understand. There are two places mentioned in the "Biography of Xici": firstly, when discussing divination methods, it is said that "the four camps form the Yi, and the ten have eight transformations to form the hexagram". Secondly, when discussing "What is the meaning of the Book of Changes", it is said that "it is because the virtue of the hexagram is round and divine, and the virtue of the hexagram is determined by knowledge... God comes through knowledge, and knowledge hides and moves forward. In the "Shuo Gua Zhuan", it is also said that "the ancient sage's work" Yi "praised the gods for giving birth to bamboo shoots, leaning on the heavens and the earth for counting, observing changes in yin and yang to establish hexagrams, and exerting force on rigidity and flexibility to give birth to lines. It should be said that this issue has been explained very clearly in the" Yi Da Zhuan ", but people are familiar with it. When I wrote" Yi Tong "in 1939, I emphasized this issue, and I still believe that my view is correct. 3、 There are errors in the simplification and omission of characters in the section on divination methods in the biography of Xici Zhuan. Regarding the erroneous simplification, Song dynasty officials Cheng Yi, Zhu Xi, and Xiang Anshi have already noticed and made corrections. For a long time, no one has discussed the issue of character deviation. Therefore, from Jingfang, Ma Rong, Xun Shuang, Zheng Xuan, Yao Xin, Dong Yu, and even Zhu Xi, they all gave a very wrong interpretation of "the number of fifty in Dayan". In fact, 'the number of Dayan is fifty' should be translated as' the number of Dayan is fifty and there are five ', without the word' there are five '. It is very obvious that the previous paragraph from "one day and two earth, three days and four earth, five days and six earth, nine days and ten earth, five days and five earth numbers" to "where the number of heaven and earth is fifty and there are five, this is why there are changes and ghosts and gods" is an explanation of this "great derivative number". Otherwise, this "fifty" is groundless, and the previous paragraph is leftover language, which must be non-existent. This question was raised by me when I wrote 'Yi Tong' in 1939. In 1955, when I wrote 'Yi Lun', I provided additional clarification on the statement 'there are nine out of forty'. The reason why the phrase 'fifty out of five' is not fully used is because if it is fully used, it cannot be divided into two, hung up one, tied up four, returned to the strange, etc., and cannot be used to form seven, eight, or nine hexagrams, and cannot achieve the expected goal. The reason why it is called 'useful' is precisely because there are those who do not use it. This is entirely due to human arrangement, and Zhu Xi was superstitious about the so-called "river chart", saying that everything "comes from the natural force of reason, rather than the gains and losses of human knowledge", which is definitely wrong. 4、 I think the essence of Zhouyi lies in thought, which is mainly contained in the structure of 64 hexagrams. This point was repeatedly and tirelessly explained by Confucius in his book "The Biography of Xici". In addition, it has also been discussed in the "Xu Gua Zhuan" and "Za Gua Zhuan", as well as in the "De Zhuan" of the Qian and Kun hexagrams. Overall, this idea has formed a complete system. However, since Confucius wrote the "Yida Zhuan" over two thousand years ago, the rate of reciters has been overwhelming, and those who cannot comprehend its meaning have failed. In the late 1930s, I read Lenin's "On Dialectical Problems" and was inspired to have a preliminary understanding of this idea in the Book of Changes. Soon after, I wrote 'Yitong' and incorporated this understanding into it. After liberation, I participated in revolutionary work, and due to long-term study of Marxist theory, my understanding of this idea in the Book of Changes continued to deepen. In order to clarify this issue, I plan to take up more space below, citing relevant original texts and providing detailed explanations. Firstly, let's start with the "Preface to the Hexagrams". At the beginning of the chapter, the "Xu Gua Zhuan" says: "There is heaven and earth, and then all things arise." What does this "heaven and earth" mean? Obviously, it refers to the two leading hexagrams of Qian and Kun in the 64 hexagrams. Qian Chunyang, like the sky; Kun Chunyin, like the earth. The Yi Wei Qian Zao Du states: "Qian and Kun are both born together." Therefore, the Qian and Kun hexagrams are actually a contradictory unity. The author of the Book of Changes actually used the 64 hexagrams structure to reflect his worldview, and represented heaven and earth with the two leading hexagrams of Qian and Kun. So, according to the viewpoint of the Book of Changes, what was before Qiankun? I think before Qiankun, it was Tai Chi. The Book of Rites states: 'There is Tai Chi, which is the birth of two rituals.'. This' two devices' is a contradiction, it can be said to be yin and yang, and it can be said to be heaven, earth, and heaven. Tai Chi, also known as Tai Yi, is an absolute one, a holistic one, and a chaotic and undifferentiated one. Xu Shen's "Shuowen Yi" states under "one": "At the beginning, Tai Chi was the only way, and the Tao stood in one, dividing heaven and earth and transforming into all things. Xu Shen's statement is a restatement of the viewpoint from the Book of Changes. Translated into today's language, what Xu Shen said about "dividing heaven and earth" is to divide them into two. Similarly, what Xu Shen said about "transforming into all things" is what "Xugua Zhuan" says about "having heaven and earth, then all things come into being." From the structure of the 64 hexagrams, Qian Kun is heaven and earth, while the other hexagrams are all things produced by heaven and earth. …… |
