Regarding the change of gua and the change of gua, although it only reverses the word order of the two words, the content of the explanation is very different.
First of all, it is said that the change of gua is a term for divination, which refers to the change in the direction of the original gua (also called de gua and encounter gua) caused by the change of the movement in the zhan zheng. Like what:
The second gua of shanshui Menggua (encountering gua) is the moving gua, after changing the gua, you get a gua: mountain peeling gua. There are a large number of examples of divination in ancient books such as Zuo Zhuan and Chinese, so there is not much controversy and problem.
Gua change is the law of movement of the gua yan on which the yi system is based, which is the term used by yi authors to create "Zhou Yi", or that gua change is the principle term for organizing the sixty-four gua into a system. Because of the mixture of rumors, there are many controversial issues in the trigram.
Regarding the doctrine of gua change, the pre-Han Dynasty commentaries do not deny it, and the more circulated are Yu Fan, Gan Bao and others. In order to save trouble, Wang Bi tried his best to dethrone the elephant and swept away the changes. The Song Dynasty tried to study the system of gua change, but the statements varied with each other. There are generally two kinds of trigram controversies: one is to acknowledge the existence of trigrams; the other is not to recognize the existence of trigrams.
If we recognize the authority and value of the "Ten Wings" made by Confucius, then not acknowledging the change of gua is completely an untenable theory. For example, the "Zhi Ci", which mainly reveals the principles of the Zhou Yi, says: "The gossip is in a column, and the elephant is in it; therefore, it is heavy, and the yao is in it." This illustrates the generation of the Six Trigrams. He also said: "Rigid and soft phase push, change in it", "Rigid and soft phase push and change", "Is the reason why rigid and soft phase, gossip swing", "the movement of the six masters, the way of the three talents" and so on. If the gua is generated and then not passed, why does the "Dictionary" say so much nonsense? How can a movement represent a movement? There is only one reasonable explanation here, that is, after the sixty-four gua are generated, there is also a sequence of strokes, rather than after the generation, and then go to Qiankun to ask for it. And the sequence of this transition just reflects the opposing movement of yin and yang, which is also the most basic principle of "Zhou Yi".
The above conclusion can be drawn not because someone has said so, but because there are a large number of words and words that can be proved. Let's take a look at some of these obvious empirical facts:
"Qiandao change (Qiangua)", "Rigid and soft first handover (屯卦)", "Just come and get in the middle", "Soft and up and down should be", "Small to big (Tai)", "big to small (no)", "Soft to get in the middle and should be Dry (tongren)", "Soft and Wen Gang (贲)" and so on. Almost every gua will account for the progression of the position of the rigid and soft, that is, the way of the gua change. It can be seen that even if the other materials of the "Genealogy" are not corroborated, it can already be seen that not acknowledging the trigram is a practice that does not conform to reality, and not talking about the trigram is not in line with the essence of the "Biography", and when exploring the sixty-four trigrams, it can only be groped in the dark.
It can be seen that by grasping the clue of gua change, many problems of "Zhou Yi" have been solved, and it is difficult to justify itself without this clue. Among the families who acknowledge the change, there is also a great inconsistency in how the change will change. There are roughly two kinds: one is to think that the gua is changed from the three trigrams, and the other is to think that the gua is changed from the twelve messages.
In the traditional way of speaking, it is believed that the sixty-four trigrams are based on the twelve message trigrams, and the rigidity and softness move up and down. Although the more representative Yu Fan and Xun Shuang speak of each other, the large framework is more consistent. This traditional way of speaking is consistent with the evidentiary material that occasionally mentions the rigidity and softness mentioned in the rhetoric.
With regard to the doctrine of gua change, the great influences are Zhu Xi's "Gua Changing Diagram" in Zhou Yi Benyi and Li Tingzhi's "Gua Change Opposition Diagram" and "Sixty-four Gua Xiangsheng Diagram" listed in Zhu Zhen's "Han Shang Yi Biography". Su Shi li advocated that the sixty-four trigrams were changed from the six sons of the three masters, mixing the phase order with the change order, which was consistent with Cheng Yi's statement. The Ming Dynasty's Laizhi de talked about the intricate changes of the gua, and mixed the order of the gua with the order of change. Mao Qiling of the Qing Dynasty advocated that the division of gua was changed from poly gua, and one gua often changed from three or four gua and another set of systems.
Mr. Ma Hengjun, in accordance with the content of the Gua Yan Ci and the "Yan Ci", after examining the theories of each family, believes that the gua change as a sequence of changes, affirms that the sixty-four gua are the changes carried out on the basis of the twelve messages of the gua, and the specific changes are shown in the gua change chart:
From the trigram chart, we can see that the trigram is based on the twelve messages of the trigram, and then forms the change sequence system of the sixty-four trigrams.
Compiled from Mr. Ma Hengjun's lecture notes and monograph "Zhou Yi Zhengzong".
Instructor Profile:
Gao Qilun, a disciple of Ma Hengjun Yixue, a scholar of ancient literature, and a distinguished researcher of the Academic Department of the International Yixue Federation. Since 2005, he studied under Mr. Ma Hengjun and studied at Hebei Normal University, and followed Mr. Ma Hengjun to complete the study of Taoist culture and philosophy in ancient literature, and was one of the founders of the Xuanwei Sinology Research Institute.
National second-level psychological counselor Member of Hebei Psychological Intervention Center, Jungian analytical psychologist, sandplay consultant.