How did Gankun become Tunmeng? -easy learning and exploring the Olympics-sinology forum

According to the traditional Yi-ology, everything will be filled with heaven and earth, and there will be enlightenment. This is the initial stage of everything. Everything in the initial stage is naive, so there will be divination. For example, the preface to the biography of divination says, "there is heaven and earth, and then everything comes into being." Everything between heaven and earth is everything, so follow it; Those who ride in chariots are full, and those who ride in chariots are born. Things are born to be covered, so cover them; It is naive to be blind. " For thousands of years, people have understood how Gan Kun became a monk and the arrangement of hexagrams in the Book of Changes (a popular reading) according to this statement. Actually, this is not right. Dry doesn't exactly mean "heaven", and Kun doesn't exactly mean "earth". The fundamental reason for the change of Gankun is the result of the development of internal contradictions. The change of Gankun is accidental, and of course it also contains inevitability. Why not do it is not exactly the meaning of "day"? This is clear when you look at the divination words of the dry branches. Among the divinatory words of Ganzhi Gua, there are five sayings that "the dragon is in the sky", two sayings that "see the dragon in the field" and four sayings that "jump into the deep", and three sayings that "a gentleman works all day". If it is called "heaven", then there are "fields", "abyss" and "gentlemen" in the sky. Or did you move these things that originally belonged to the "land" to the "sky"? Actually, it's not. In the scripture, "Tian" only means "Tian", which can be understood by connecting with several other places in the scripture that mention "Tian". For example, there is a saying that "since God bless, there is no disadvantage to Kyrgyzstan"; The big animal is called "the road of when"; Ming Yi said that "there is heaven first, then there is land"; Zhongfu said that "Han Yin ascended to heaven". These "days" all refer to the divination, which has nothing to do with the six hexagrams and the three hexagrams. In addition, Zhang San's "people are in the sky" and Wu's "there are meteorites in the sky" refer to the sky. Although it is not in the sky, it has nothing to do with doing it. Doing it "flying dragon in the sky" only shows that it has an upward trend, so we say that doing it does not completely mean "sky", and "sky" is there. Similarly, Kun doesn't exactly mean "land". In the oracles of Kun Gua, there are frost, ice and wild scenery related to the earth, as well as things that are not directly related to the earth, such as capsules and skirts. Ming Yi's "death" means that this divination on Ming Yi will become the first divination, that is, the next divination. There is no other meaning, so "land" is just a representation, not a unique "patent" of Kun. Dry doesn't exactly mean "heaven", and Kun doesn't exactly mean "earth". Even if Gankun is understood as heaven and earth, it cannot be said that "there is heaven and earth, and then everything is animistic". If heaven and earth are separated from everything in order, wouldn't heaven and earth become an "empty box" before everything came into being? In fact, heaven and earth are everything, and everything is heaven and earth. We can't imagine anything without heaven and earth, nor can we imagine a world without everything. There is a common saying about the relationship between Gan and Kun in the traditional Yi-ology, that is, Gan is the divination of pure yang, Kun is the divination of pure yin, and the relationship between Gan and Kun is a kind of "wrong divination". Wrong hexagrams are also called "opposite hexagrams", "quasi-hexagrams" and "by-pass hexagrams", which means that on the horizontal line, one side is left and the other side is right, and the yang of this hexagram becomes yin and the yin becomes yang, thus evolving a opposite hexagram. We say that there is nothing wrong with understanding the six hexagrams of Gangua as Yang and the six hexagrams of Kungua as Yin, but it is a big mistake to understand the six hexagrams of Gangua as pure Yang and the six hexagrams of Kungua as pure Yin. Gankun hexagrams are not only impure, but also impure to the extreme, so it is difficult to determine whether Yang is Yin. Therefore, we say that Gankun hexagrams are non-yin, non-yang or yin and yang, and the hexagrams formed by such hexagrams are either non-Gankun or yin and yang, which is a "chaotic" state that does not distinguish between yin and yang. From this, we draw the conclusion that: Gan and Kun are integrated, Gan is directly Kun, and Kun is also directly Gan, which is the "direct identity" of Gan and Kun under certain conditions. Gankun also has different aspects, one of which is that the relationship between Gankun and Gankun is not a wrong prediction, but a "double prediction". Re-divination is also called "anti-divination", "anti-yi", "re-divination" and "re-divination", that is, divination recovered from one divination. Kun is doing it backwards, and doing it backwards is also considered Kun. Knowing the true relationship between Gan and Kun, it is not so difficult for Gan and Kun to "accept the armor". Gan was divided into A, B, D and E according to the order of the first two three four five, and Kun's six hexagram order also became Geng, a new one and a new one. In terms of time, this is a complete cycle. Because the running of time is combined with the change of orientation, we also know that B and decyl, C and nonyl, D and Xin, E and Geng are originally in the same position, but the running direction is just the opposite. The following is a picture of Gan Kun: Gan Na A, B, D, E Ji, Kun Ji Na Geng Xin Gui Ren Jia. This is a natural thing, not a complicated problem, but this problem has been distorted and complicated by some people. The initiator was the Beijing government of the Han Dynasty. Fang Jing took the Eight Diagrams as the first step, pointed the root of Gan Kun at the earthquake, and used A, B, C, D, E, G, and Xin respectively, so there were two days of work, so I gave the nonyl to Gan and the decyl to Kun, so that the next three hexagrams of Gan Gua were all A, the upper three hexagrams were all nonyl and the next three hexagrams of Kun Gua were all B, and the upper one was all B. Why don't people think about it? If the "theory" of "Gan Najia's Kun Yi Na Gui" is established, it is equivalent to cutting Gan and Kun from the middle. How to explain the sentence "Daming started from the end, six people succeeded in learning, and six dragons ruled the sky"? How to explain "keeping pace with the times" in classical Chinese? In the history of Yi-ology, many people questioned this method. For example, Mr. Zhang Liwen said in the silk book Annotation and Translation of the Book of Changes: "The arrangement of the divinatory symbols reflects the upward movement from bottom to top. In the arrangement from beginning to end, there is no distinction between internal and external hexagrams, nor does it reflect the overlap of the two classics, but it is increased in order. For example, on the ninth day of the ninth lunar month, the dragon lurks; Nine dragons appeared on the ground; 94 dragon jumps into the deep; Dragonflies are in the sky during the Ninth Five-Year Plan; It's a pity that Kowloon flies high. It symbolizes the change and development of things from never moving to moving, from low to high, and gradually rising to a certain height, and enough is enough. If you exceed a certain limit, you will become "Kang Long" and you will "regret", which contains profound philosophy. " If it's dry, then there shouldn't be a grade for the three-hexagram, and there shouldn't be a grade for the three-hexagram. Besides, how did you transition from A to your post? Or some people say that Fang Jing Najia also contains earthly branches, and the internal divination is Jiazi, Jiayin and Chen Jia; The three external hexagrams are Renwu, Renshen and Ren Xu. Can't land use be used to distinguish six kinds of land? We say this is also futile. From the first day to the second day, from "diving" to "watching", it is originally a step difference. Who can explain where the "ugly" in the middle went? It takes five cycles from Jiazi to Jiayin. Is this still "keeping pace with the times"? Jing Fang's family simply ignored scripture and dismembered divinatory symbols at will. How can people believe in the efficacy of the six-hexagram method based on Jing Fang's family? It is the first step to explore the system of Zhouyi and the first link in the huge chain of 64 hexagrams in Zhouyi. If this first step is wrong, the following things need not be mentioned, so it is a matter of principle. Unfortunately, after thousands of years of discussions on the Book of Changes, no one has seen that the combination of the two hexagrams of Gankun is a complete cycle and the first link. So how did Gankun become a monk? Now let's answer this question. Many people say that the essence of Yi is "harmony between man and nature". Is this right? We are right to say this under certain conditions. Speaking of Gankun divination, it can be said that "heaven and man are one", because the order of Gankun's six hexagrams is not only a time order, but also the order of human observation or behavior, and the two orders are completely consistent. In addition to this consistency, there is also the harmony of Yin and Yang, and the unity of divination heart and center of gravity. This is the result of the interaction of various contradictions, which has reached the level of perfection. But this perfection is also a dead end, because things no longer need to move and develop, and there is no way to move and develop under the condition of absolute balance. Fortunately, this situation is only a very special situation, or a temporary situation. The sixty-four hexagrams in Zhouyi can only be called "the unity of heaven and man", and none of the other sixty-two hexagrams is completely in line with the observation order, that is to say, there is no such thing as "the unity of heaven and man" These hexagrams are not perfect, but they are moving, developing and changing, that is to say, they are "alive". Although Gankun hexagrams have eliminated many contradictions, there are still some contradictions that cannot be eliminated, such as the difference in orientation; There is still time to run, which is independent of human will; Especially with a few days to hide. Due to the existence and development of these contradictions, the balance of six hexagrams was finally broken, which led to the disintegration of Gan Kun. It is not very accurate to say that the unity between cadres and Kun is a complete cycle and a "circle", because a link in this "circle" is broken, so this is an open "circle". The reason for the fracture is the contradiction between strength and weakness or between the rich and the poor in the operation of Gankun, specifically, the "adult" in Ganer field that year. When he arrived in Kunwu, he did not continue to develop upward, but started a new stove and became the beginning of divination, that is, the "king" (also known as the "king" in the scriptures). How can this be proved? It turns out that Kunwu's "Huang Shang, Yuanji" means "turning Yuan into Ji". At the beginning of his first family, we defined it as "Tianyuan", at the beginning of Kun's first family, we defined it as "Yuan Di", and at the beginning of swallowing hexagrams, we defined it as "Renyuan", because this "yuan" is neither one nor self-nature, so what is it? It turns out that the first one is the second one, the fifth one is decyl, and the second one is the same, so decyl has become the second one, so we know that the first one is the second one, which is an "umbilical cord" connecting the mother and Kun. In divination, we know that Ding is the antonym of B, so there is no doubt that it must be Ding. I know that the chariot is B at the beginning and D at the top, but I'm still not sure about the four heavenly stems in the middle. Fortunately, two "adults" are about to appear in divination. An "adult" from other places has ascended the throne. Where is the other "adult"? It turned out that the five hexagram in the station was a positive hexagram, which was changed by the "adults" of Heaven for five years. This adult is doing five things for five. When he reached Kun Gua, he became the second Gua for Geng Zi, and so did Geng Zi, so when he reached Zhan Gua, he became E again. If Tun-5 is E, then the opposite Tun-3 must be C, so we found the heavenly stems of Tun-3 and Tun-5. Once these four hexagrams are determined, it is not difficult to determine the nature of two and four, the second is self, and the fourth is A. In this way, the six hexagrams of divination are included in the heavenly stems in order, that is, ethylhexyl propyl methyl pentyl. Heaven and man, or the order of time and the order of human observation, are all disordered. If the six hexagrams are arranged in chronological order, they are four, three, three, five and two. This disorder of time and observation order is the fundamental reason why the scripture seems to be hammered in the east and hammered in the west, or it is an important reason why the scripture is difficult to understand. The divination picture is as follows: How did divination become blind? This is relatively simple. If many people still don't understand the integration of Gansu and Kunming, then we should say that there is no problem with the integration of Tun and Meng. Almost everyone who manages Yi knows that the relationship between Tun and Meng is "double divination". Tun turns into Meng and Meng turns into Tun. The order of the first 2345 in Tunpu became the first 5432 of the Mongols, and then according to the parity of B, C, D and E, the order of the first 2345 of the Mongols was put into Jiaren Jigui, Geng Xin. Meng Chuxin is different from Tunchuyi, but it is also a "human element", and there is no "yuan" in Meng Gua's ci. Because there is an "early warning" in front, the things behind can be compared, and divination is prompted only in special circumstances, which is a feature of the expression of the Book of Changes. If we find out the time sequence of each hexagram according to examples, then we can know how appropriate and rigorous the compilation of hexagrams is. The divinatory diagram of "Mongolians" is as follows: If we define the divinatory shapes of Gankun and Tunmeng as "original against final shape", then the divinatory shapes from Kun to Tun can be defined as "returning to the middle road", because the five hexagrams of Kun did not run to the next level, that is, the five hexagrams of Kun did not enter the next level. This kind of "returning from the Middle Way" is a special kind of divination, but it is a common form in special divination. Why is the change of divination accidental and inevitable? A thorough study of Gan Kun's oracles will make it clear. The four diagrams of Gankun Tunmeng are as follows: