Explanation of the sixty-four hexagrams in the Yi Jing Bagua of the Yi Jing Bagua Detailed explanation of the sixty-four hexagrams extended from the Yi Jing: The first hexagram stem is the hexagram of the sky (Qian hexagram), the strong middle and the upper hexagram Said: When a trapped dragon gets water, he will be blessed with good luck. He can't help but feel happy on his brows. All his plans and wishes will go as he wishes, and his fortune will gradually increase. This hexagram is overlapped with the same hexagram (lower stem and upper stem). It symbolizes heaven, Yulong (a gentleman with virtue and talent), and also symbolizes pure Yang and health, indicating prosperity and strength. The Qian hexagram is based on the principle of adaptability of all things, with "Yuan, Heng, Li, Zhen" as the hexagrams, indicating good luck and good luck, and teaching people to abide by the virtues of heaven. Hexagram 2: Kun is the earth (Kun hexagram) is soft and stretched. The hexagram on the upper hexagram says: The fat sheep are lost in the mountains. A hungry tiger will open its mouth when it encounters it. The mouthful will fill the intestines and the heart with joy. The hexagram will bring great auspiciousness. This hexagram is the same hexagram (lower Kun and upper Kun) that overlaps each other and is negative. Symbolizing earth (opposite to Qian Gua), obeying heaven. Carrying all things, stretching endlessly. The hexagram Kun is symbolized by a female horse, which shows that she is able to give birth and raise all things in an authentic way, and she is also in accordance with the weather and has a docile temperament. It proves that "Kun" obeys "Qian" and "Qian" is followed by "lost first and then obtained", and only by following "Qian" can we grasp the correct direction, follow the right path and obtain good fortune. Hexagram 3: Shuilei Tun (Tun hexagram) starts out in a difficult situation. The next hexagram says: The wind blows and the threads are in tatters, causing confusion and sorrow. Slowness will lead to smooth things, while haste will cause unfreedom. This hexagram is the overlapping hexagram of different hexagrams (lower earthquake and upper ridge). The earthquake is thunder, which means movement; the ridge is rain, which means danger. There were thunderstorms, dangers abound, and the environment was harsh. "Tun" originally refers to the land where plants sprout. The birth of all things is full of difficulties and obstacles, but if the time comes, everything will prosper. Hexagram 4: Landscape Meng (Meng Hexagram) Enlightenment and Striving for Enlightenment. Middle and lower hexagrams. The image says: The line in the hexagram is like a small waste, and a gentleman will not have good luck. Marriage and partnership will be trivial, and work will inevitably suffer. This hexagram is an overlapping hexagram of different hexagrams (lower ridge and upper gen). Gen is the image of a mountain, symbolizing Zhi; kan is the image of water, symbolizing danger. The shape of the hexagram means that there is danger at the bottom of the mountain, but you still don't stop moving forward, which is ignorance, so it is called Meng hexagram. However, because he seizes the opportunity and acts according to the time, he has the hexagram of enlightenment and understanding. Hexagram 5: Water and Heaven Need (Need hexagram) Stay in the right place and wait. Middle and upper hexagrams: Xiang said: The pearl has been buried deep in the earth for a long time, and it has no light or brightness until now. Suddenly a strong wind blows the earth away, and it naturally appears again. This hexagram is a superposition of different hexagrams (the lower stem and the upper ridge). The lower hexagram is the stem, which means strong and strong; the upper hexagram is the ridge, which means the dangerous trap. When encountering danger, you should be prudent and do not act rashly. Watch the times and wait for changes, and you will be successful wherever you go. Hexagram 6: Tianshui Litigation (Litigation hexagram) Be careful about fighting and abstain from litigation. The middle and lower hexagrams say: There are things in your heart that are difficult to do, so two people are fighting for the way to go. They all want to take the lead in the rain, and whoever is willing to let the other one take a step. This hexagram is an overlapping hexagram of different hexagrams (lower ridge and upper stem). The same need hexagram is the opposite, and each other is a "comprehensive hexagram". The stems are strong and the ridges are dangerous. Strength and danger, health and danger, are opposed to each other, and disputes are bound to arise. Litigation is not a good thing, so be careful and avoid fear. Hexagram 7: Earth Water Master (Shi Hexagram) takes risks but goes smoothly. The image of the middle and upper hexagram says: The general goes out to fight with the order, rides a strong horse with a hard bow, can penetrate the poplar with a hundred steps, and is happy with the money in the arrow. This hexagram is a superposition of different hexagrams (Xiakan and Shangkun). "Division" refers to the army. Kan represents water and represents danger; Kun represents earth and represents smoothness, which is a metaphor for soldiers and farmers. The use of soldiers is a last resort for sages in times of danger and danger, but it can resolve conflicts smoothly and without hindrance, because it is in compliance with the situation and has a good reputation, so it can turn disaster into good fortune. Hexagram 8: Bi hexagram of water and earth (Bi hexagram) Integrity and unity. The hexagram of Shang Shang says: The boat is sailing with the wind and the sails are spread. The sky also helps with the wind. You don’t have to work hard to go carefree. You can do whatever you want and make a fortune. This hexagram is a superposition of different hexagrams (lower Kun and upper Kan). Kun is earth; Kan is water. Water is attached to the earth, and earth is connected to rivers and seas. They are interdependent and intimate. This hexagram is completely opposite to the teacher hexagram and is a comprehensive hexagram of each other. It expounds the principles of mutual support, magnanimity and selflessness, and sincere unity. The 9th hexagram of Wind Sky Small Animals (Little Animals hexagram) is raised and ready to be entered. The next hexagram says: The seedlings are all scorched when there is a drought, the water is filled with heavy clouds and the rain does not flow, and the farmers look up and exhale. This is from money. Mo Xin high. This hexagram is the overlapping hexagram of different hexagrams (the lower stem and the upper Xun). The stem is the sky and the Xun is the wind. It means that the wind and rain are favorable and the grains are growing, so the hexagram is called small animal (storage). The power is limited and needs to be developed to a certain level before it can achieve much. Hexagram 10: Tian Ze Lu (Lu hexagram) down to earth. The middle and upper hexagrams say: The phoenix fell on Xiqi Mountain. It went to sing a few times and sages were born. King Wen descended from heaven to establish the foundation, and he was rich and prosperous for eight hundred years.
This hexagram is an overlay of different hexagrams (lower Dui and upper stem), the stem is heaven; Dui is Ze, using heaven to represent the king, and using Ze to represent the people, the original text is: "If you step on the tail of a tiger, you will not bite anyone." Therefore. , the result is auspicious. The ruler above and the people below each have their own place. When the softness meets the strongness, the path will be in danger. The meaning of performance is practice, and the meaning of hexagram is to move forward in a down-to-earth manner. Hexagram 11: Earth and Heaven Tai (Tai hexagram) change in response to the times. The middle and upper hexagrams are like: Entering the palace with a full stomach of learning and literature, the third element is the proud chapter. From now on, sorrow and boredom are relieved, and the earth is filled with joy and thunder. This hexagram is a different hexagram (lower stem, upper stem...gt; gt;
Detailed explanation of the Zhouyi Bagua 1. The horse, cow, sheep, and deer totems graphically reflect all the continental plates of the earth. The outline structure is specifically composed of the North American continent as the head, the South American continent as the forefoot, Baffin Island and the Northeastern Islands to the north of the North American continent form the head horns of the sheep and deer totems, and the North American continent and Greenland form the head horns of the cattle. The African continent and the Oceania continent are the outline images of the human body. Among them, the Eurasian continent is the image of the back of a horse, cow, sheep, and deer, the African continent is the image of the belly bottom of a horse, cow, sheep, and deer, and the Asian continent is the image of the underbelly of a horse, cow, sheep, and deer. Western Siberia is the tail of a horse, cow, sheep, and deer, and Oceania is the rear hooves of a horse, cow, sheep, or deer. "Qian, the head of a horse; Kun, the belly of a cow; Zhen, the foot of a dragon; Dui, the mouth of a sheep." The attributes of totems are reflected in the geographical shape of the earth. 2. The pig (pig, beast) and dog totems symbolically reflect the geographical structure of the African continent as the head, Eurasia as the body, and Western Siberia as the tail. , the dog's head, southern Africa is the nose, northern Africa is the top of the head and ears, the Red Sea between the African continent and the Asian continent and the *** Peninsula of Asia are the mouth; Europe in Eurasia is the pig, The front body of the dog, Scandinavia is the pig (pig), and one leg of the dog; Asia constitutes the pig (pig, beast), and the rear body of the dog, and Western Siberia is the tail of the pig (pig, beast), and the dog. The totem faces south and faces north, and is in a prone shape. "Kan means pig's ear; Gen means dog's hand." The attributes of the Bagua totem can also be reflected in the geographical environment of the earth. 3. Chicken and pheasant (bird) totems graphically reflect Oceania as the head. , the Southeast Asian archipelago is the neck of the chicken and pheasant (bird) totems, the mid-ocean ridge system and the Indian Ocean section of the submarine mountains form the connection between the neck and abdomen of the chicken and pheasant (bird) totems, the Eurasian continent and the eastern Asian continental shelf are the body, and the African continent. The chicken and pheasant totems also show the consistency with the earth's geography. According to the earth's geographical structure or geographical location reflected by the Bagua totem, we can see "stem" and "horse head". ; (North American continent)", "Dui, Yangkou (at the Bering Strait between Asia and North America)", "Xunda, chicken stock; (Northern Arctic Ocean of Russia)", "Gen, dog hand; (Arctic Ocean of Europe) (Norway, Scandinavia)" According to Figure 1, the four hexagrams Gen, Xun, Dui and Qian are arranged from west to east in a "ten" shape around the North Pole and the Arctic Ocean. (Figure 2) From the Bagua Totem, the other hexagrams are located in the geographical location of the earth. Judging from the above, the Zhen Gua in the "Zhouyi" Bagua map is the dragon totem. In the three-dimensional plan view of the earth's surface, the dragon totem is a huge ocean water system spanning the Arctic Ocean, the Atlantic Ocean, the Indian Ocean, and the Pacific Ocean, with a length of tens of thousands of miles connecting various continental plates. The head of the dragon totem reflected in the submarine mountains is located on the bottom of the northern Atlantic Ocean and the Arctic Ocean between the North American continent and Eurasia. The dragon's feet are located at the "in" shaped mountain knot of the submarine mountains in the Indian Ocean mid-ocean ridge system, like a dragon totem. One foot; Kun, cow belly, located in the African continent; Kan, pig ear, refers to the peninsula of the Asian continent; Li, pheasant head, the seabed between Australia and New Zealand, the four hexagrams Kun, Kan, Zhen and Li are all located In the geographical position adjacent to the Pacific Ocean, the Indian Ocean and the Pacific Ocean, another group of hexagram combinations are formed with the Antarctic center also in the shape of "ten".
If you don't know the meaning and seek Yi, you are just like not knowing the etiquette and looking for the Spring and Autumn Period... The meaning of the Yi mentioned by the Yi is the sage's discussion, because it is accomplished by using the Yi, which is also a great and important thing in human nature. Xici discusses the way of change. Since we know the way of the changes, the images of the changes are in it, so the concept of the changes must be related to the words." These passages should be said to be the general outline of Mr. Hengqu's study of the changes and the summary of his experience in learning the changes. Let's take a look at Hengqu Only through the connection and elucidation of Xici and the universe can we see his underlying cosmology, the theory of yin and yang, the theory of the unity of man and nature, the dialectical method of change and change, etc. "Yi Zhuan" said: "Heaven is superior to the earth and the universe is fixed. "Likes gather together, things are divided into groups." Zun and humble are two terms that are opposite and related to Qian and Kun. It is because human thought cannot understand and explore the "heaven" of the universe. Therefore, ancient people thought that heaven was very important. Greatness is just like when a person climbs to the top of a mountain and looks around at the criss-crossing rivers and undulating mountains, each of us will always feel a sense of admiration and greatness. When we take an elevator and look around at the top of the tallest building in a city, we feel that we humans are also the same. Very great. This is the true meaning of respect. Human beings not only feel the greatness of heaven, but also the greatness of human beings. We humans cannot live without it, so we humans are close to the earth. Loving the earth, being humble here means being close and affectionate. Hengqu extended it as, "First divide the position of heaven and earth, and then it will be easy to establish the universe, so everything is easy." Let’s talk about heaven and earth first, the gateway of Qian Kun and Yi.” Hengqu listed Qian and Kun as the general outline of the world of Yi from Confucius, Zhou Gong and King Wen. Otherwise, Houtian Bagua would not have listed Qian and Kun as the first of the sixty-four hexagrams. There are many speculative reasons in this. We humans transition from image thinking to intuitive thinking and then to abstract thinking, which means that everything that is far-reaching and intangible is considered good, because it can be seen but not obtained. The higher the status in your mind, the more familiar it is. Such as the sun and the moon... gt; gt;
Who explains the Yi Jing well? "Book of Changes" is lectured by Zeng Shiqiang. You can see the complete collection in "Hundred Schools Forum" and Baidu Video. There are many things in it that are worth learning.
How to explain the Zhouyi Bagua Fortune teller? In the Zhouyi divination and prediction, the concept of fate originated very early. In the religious concepts of the Yin and Zhou dynasties, fate or destiny refers to the will of God with personality. Let's look at the four words "Shanggui" in the Yin Dynasty. Understand the cultural characteristics of the Yin and Shang era. At that time, the ancestors of the Chinese nation, who had just bid farewell to the barbaric era and entered the threshold of civilization, were shrouded in a fog of altars, like the ancestors of other nations in the world, facing the dangers of nature. **, they have to place their own happiness on the protection of various gods. However, the level of superstition of the Yin people has probably reached an extreme level. In daily life, everything must be predicted beforehand. There is no way to predict anything and everything is impossible to predict. This has been confirmed by the tortoise shell animal bones unearthed from the Yin Ruins in Anyang. The main method of divination at that time was to use fire on the ox blade or turtle's carapace. When burned, cracks will appear on the back of the oracle bones. Such cracks are called omens. At the same time, the fortune teller will judge the fortune and bad luck according to the shape of the omens. Next to it. In the inscriptions, the emperor is the original supreme god, and later evolved into God and Heaven. It is inseparable. The emperor has supreme authority and dominates everything. His will can only be understood through divination with fear and fear. Therefore, witchcraft is prevalent and tortoise divination is rampant. .
However, today’s ancient history researchers tend to emphasize that divination activities at that time were almost crazy superstitions, while ignoring the fact that the Yin people’s divination and sacrifices were used to communicate with ghosts and gods. The important way is to understand people's own destiny, and then seek good luck and avoid bad results. For example, they perform divination for natural disasters or diseases that have occurred, with the purpose of eliminating disasters caused by ghosts and gods.
They often first ask, are these disasters caused by ghosts and gods? If so, which god is causing the trouble? After learning about the causing god, the Yin people will hold special sacrifices to the god to stop the trouble and eliminate the disaster; or they may rely on incantations to disable the witchcraft. . As for the future, most of them ask about whether there will be any disasters in the next ten days (that is, the near future). If the result of the divination is auspicious, the Shang king can hold some major events; if it is not auspicious, the scheduled activities will be canceled to avoid disaster. It can be seen that the concept revealed in the divination of the Yin people is: the destiny 1 here is the will of the ghosts and gods, which can be predicted; and the destiny D can attract the reward of the gods through correct and appropriate sacrifices, and can be changed.
On the surface, there is something illogical about the concept of divination and fortune-telling in the Book of Changes. Since it is divination of the future, it must be based on the determined nature of the future; if the future is undetermined, it cannot be predicted. However, if the future is determined, then how can a person avoid it after possessing the disaster? That is to say, since it is fate, it represents an irresistible and inevitable trend; and fate can be changed, doesn't it negate its own inevitability? The Yin people obviously did not consider the logic of this divination theory itself. For them, divination can help people understand the future, find countermeasures, and solve practical problems. Although the technology at that time was still very rudimentary and the answers to divination were very simple, the ancient Chinese ancestors’ practical concepts of fortune telling to seek good fortune and avoid misfortune can be found here.
The Zhouyi divination and fortune-telling are attributed to the Zhou people. They were an ancient tribe that arose on the Loess Plateau in the upper reaches of the Wei River. They later settled in the Zhou Dynasty (now Qishan, Shaanxi). In the 11th century BC, the Zhou Dynasty destroyed Yin and unified the Central Plains. Zhou people also feared destiny. However, why did God change its original intention and abandon the Yin people, the original favorites of heaven, and instead favor the Zhou people? The destiny of heaven is constant - the will of heaven is changing. This is the conclusion that Zhou people came to. So, how to prevent this extraordinary destiny from shifting? Yin Jian is not far away, and it seems that relying solely on the Yin people's pious sacrifices will not help. The people of Zhou wisely realized that the emperor had no relatives and only virtue was his assistant.
What are the principles of I Ching divination and what are the precautions?
The ancients believed that I Ching divination communicated with the creation of heaven and earth, and the revelations received were given by the gods, so I Ching divination is very important. Serious stuff. The I Ching divination method cannot be used casually. Only for those more important matters that cannot be solved rationally, the I Ching divination method can be used. Therefore, the most fundamental divination principle of the "Book of Changes" is: when in doubt, divination is carried out; when there is no doubt, divination is not carried out. This is an old saying from the ancients.
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The original text and interpretation of "The Book of Changes" "The Book of Changes? Shuo Gua Zhuan" full text and interpretation in vernacular Chinese
Chapter 1 The "Book of Changes" written by the saints of the past 》Yeli is born by praising the gods, relying on numbers to tower over the sky and the earth. Observing changes in yin and yang and establishing hexagrams, exerting hardness and softness to produce Yao, being harmonious and obedient to morality and reason, and exhausting reason to lead to fate. Vernacular In the past, the "Book of Changes" created by the saints was in the realm of the gods, so the sky produced a lot of yarrow. The sky is yang, the earth is yin, and one day, three days and five days are added together to form nine. To represent the number and symbol of yang in the "Book of Changes", two and four are earth, which together are six, and are used to represent the number and symbol of yin. The number of yang and the number of yin are established, and the changes of yin and yang are observed to establish hexagrams; The principles of masculinity and femininity are set up; harmony is based on morality, and the principles of harmony are regulated, and the "Book of Changes" is created to exhaust the principles of things, exhaust the goodness of heaven and earth, and even explore the principles of destiny. Comments ①蓓: A kind of magical herb in ancient times. ② Towering sky: refers to sky one, sky three and sky five, which add up to nine, so the number of yang is nine, sky is yang, and the number of yang is odd. ③ Two places: refers to earth two and earth four, which are equal to each other. The addition is six, so the yin number uses six, the earth is yin, and the yin number is even. ④ Reliance on numbers: It is to calculate numbers. The towering sky is nine, so the Yang Yao in the "Book of Changes" uses nine, and the two places are six, so the "Book of Changes" 》Yin and Yao all use six. Chapter 2 The ancient sage’s work "Yi" will be based on the principle of conforming to nature and fate. Therefore, the way to establish the sky is called yin and yang, the way to establish the earth is called softness and hardness, and the way to establish the human being. It is called benevolence and righteousness. Two of the three talents are combined, so the six paintings in the "Yi" form a hexagram, which is divided into yin and yang. The soft and hard are alternately used, so the six positions in the "Yi" form a chapter. In the vernacular, the "Book of Changes" created by the saints in the past, It is used to harmonize the principles of life and life, so the principles of establishing heaven are divided into yin and yang. The position of the six lines in the "Book of Changes" is the fifth and the top line. The fifth line is the yang position, and the top line is The Yin position. The principle of dividing the earth is softness and hardness. Softness belongs to Yin and hardness belongs to Yang. The position of the six Yao is in the first and second Yao. The first Yao is Yang and is strong, and the second Yao is Yin and soft. .It also establishes the principles of the world, which are divided into benevolence and righteousness. Benevolence belongs to yin and righteousness belongs to yang. The position of the sixth line belongs to the third and fourth lines. The third line is yang and righteousness, and the fourth line is yin. For benevolence, the six lines are all combined with the principles of the three talents of heaven, earth and man, and they are consistent in two. Therefore, the "Book of Changes" is drawn with six lines to form a hexagram. The yin position is in the three positions on the two and four, and the yang position is in the beginning. The three positions of "three and five", the sixty-four hexagrams and the three hundred and eighty-four lines are all masculine and feminine lines. Therefore, the sixty-four hexagrams in the "Book of Changes" all have the position of six lines, with soft and strong lines alternately. But there are rules and regulations, and there is no chaos at all. Chapter 3: The position of the heaven and the earth, the ventilation of mountains and rivers, the thinness of thunder and wind, the mutual interference of water and fire, and the misalignment of eight trigrams. Those who count the past will go smoothly, and those who know the coming will go against them. This is why "Yi", Inverse numbers are also. In the vernacular, Qian is the sky and is above, Kun is the earth and is below, and has a certain position; Gen is the mountain, and Dui is the lake, which interact with each other. The mountain has a continental climate, and the lake has an oceanic climate. The two climates interact with each other. The ventilation of winter and summer produces the monsoons in winter and summer; earthquakes are thunder, and sundaes are winds, and winds and thunders attack each other and correspond to each other; ridge is water, and separation is fire, which destroy and create each other, are opposite and complement each other, but do not hate each other; the universe and the earth are mutually exclusive. The eight trigrams such as Zhenxunkan, Ligendui, etc. are intertwined with each other. To count the past affairs, one must follow the inference, and to predict the future affairs, one must predict the future. The "Book of Changes" uses divination to determine the good or bad future. , so the "Book of Changes" is to use the method of reverse reasoning to determine the affairs of the world. Explain that Song Confucianism drew the circle diagram of Fuxi's Xiantian Bagua based on this chapter. Shaozi said: Qiannan, Kunbei, and Dongkanxi. , Zhen in the northeast, Sunda in the southwest, Dui in the southeast, Gen in the northwest, from Zhen to Qian it is smooth, from Xun to Kun it is reverse. All the hexagrams on the diagonal line have completely different Yin and Yang Yao. Ming Confucians knew From then on, Virtue understood the principle of mutual error, which in Han Confucianism was called Bypass. Chapter 4: Thunder moves it, wind disperses it, rain moistens it, sun [email protected], gen stops it, and To say it, Qian is used to rule it, and Kun is used to hide it. The vernacular earthquake is thunder, and thunder is used to agitate and vibrate all things. The sunda is the wind, and the wind is used to blow and circulate. To moisten all things, Li is the sun. The sun is the sun. The sun is used to illuminate the world. Gen is the mountain. The mountain is used to stop the movement of all phenomena in the world.
In order to make all things grow harmoniously, Qian is the king and the sky. Heaven is the king over all things and is high above. Kun is the earth. The earth is used to store all things. Note ①@: The meaning of lighting. ② Say: That is the word Yue, joy. The meaning of. Chapter 5 The emperor is shocked, aligned with Xun, meeting each other but separated, serving Kun, speaking with words, fighting with hard work, working hard, speaking with words... gt ;gt;
How does Geng in the Eight Trigrams of the Book of Changes explain that if the body is prosperous, there will be no problems with the body, lungs and large intestine in the college entrance examination, etc. If the body is weak, it will often be haunted by ghosts, funerals, and diseases. To be specific, there are too many...