27. Yi Gua Gua
Yi Gua is the twenty-seventh gua in the I Ching, and the original gua is a different gua overlapping (zhenxia gongshang). The upper gua is the gong, the gong is the mountain, the lower gua is the earthquake, the earthquake is the thunder, and the thunder is out of the mountain, which is the time when the spring is warm, and the heavens and the earth nurture all things. In the "Yi Gua", it seems to be a metaphor for the saints to cultivate the virtuous and the people according to the time, and the virtuous to cultivate the body. Hence the name of the gua.
"Yi", Yi Yang. The shape of the yi gua is like a human mouth, the upper and lower two yang are like open lips, and the middle four yin are like two rows of teeth, and the food enters from the mouth, symbolizing the world of nourishment. Elderly care is to meet the needs of survival. As far as the creatures in nature are concerned, the cultivation is a pure physiological behavior, and as far as human beings are concerned, the social behavior is mainly under the constraints of various interpersonal relationships, and it should follow a certain moral code of conduct.
The nurturing of human society includes two aspects: supporting others with oneself and seeking others to support oneself. "Look at what you have raised" is to observe whether it is in line with the right path from the aspect of raising others with oneself. "Seeking self-righteousness and observing its self-support" is to observe whether it is in line with the right path from the aspect of seeking others to support oneself. Therefore, how exactly this social behavior of the nurturing world can be in line with the right path is the theme of the discussion of yigua.
This gua is about nurturing all things. Cheng Yi explained: "Heaven and earth are created, all things are nurtured, and those who have their own suitability are just right. "Here, Cheng Yi exaggerates to be right and to keep the right path, so that he can get food." If you want to raise someone or ask someone to raise you, you have to be righteous.
27.1
YI: Zhen ji. Look at yourself and ask for truth.
colloquialism
Yi Gua: Divination is an auspicious omen. The study of the way of self-cultivation lies in self-sufficiency.
unscramble
Yi, gua name. Yi, Erya. Interpretation: "Yi, Yang Ye." "Rations, rations, self-seeking, self-sought rations."
27.2
彖曰: 颐, "贞吉", Yangzheng Noriyoshi. "Look at it", look at what it has raised. "Seek self-truth" and look at its self-support. Heaven and earth nourish all things. The saints nurture the wise and the people. It's a big deal.
The "Yi Ci" says: "Zhenzheng is auspicious", which means that if you follow the right path, you will be auspicious. "Observing and observing the rearing" is the object of observation and nurturing. To "fend for himself" is to observe how he feeds himself. Heaven and earth nurture all things, and saints nurture the wise and nurture all peoples. I don't lose my time, how great it is.
Yi Gua is composed of Zhen Xia Gong Shang, and the Three Yao of Xia Gua Zhen focus on observing from the aspect of seeking others to support themselves, and the results are that the first Yao is "fierce", the second yao is "fierce", and the third Yao is "no profit", all of which are unlucky; the three Yao of Shang Gua Gong focus on observing from the aspect of raising people with oneself, and the results are that the four Yao "Ji", the five Yao "Ju Zhen Ji", and the Shang Yao "Li Ji" are all auspicious. This contrast of auspiciousness does not mean that people should not ask others to support themselves in the world of self-cultivation, but should only support others with themselves, raising themselves is selfish, and raising people is for the sake of justice. In fact, as a social behavior, raising people must first support themselves, raising themselves is to raise people, the two are used for mutual use, each other is the premise, are indispensable to meet the needs of survival of the two aspects, itself is not superior or inferior, the difference between public and private, the problem is that this satisfaction must reasonably deal with various complex interpersonal relations, the consequences of the auspicious depend on whether to fulfill the right path.
Because human beings are inseparable from nature, individuals can not be separated from society, so "heaven and earth raise all things, saints raise sages and all peoples", heaven and earth provide rich survival resources for all things, constitute a whole universe of the elderly system, saints for every member of society to provide opportunities to meet the needs of survival, constitute a whole society of the elderly care system, only by standing at the height of this philosophy, can we deeply understand the great significance contained in the time of rearing.
27.3
"Elephant" said: There is thunder under the mountain, Yi. Gentlemen speak with caution and eat and drink.
The "Xiang Ci" says: The upper gua of this gua is the mountain, the lower gua is the earthquake is thunder, the thunder comes out of the mountain, and all things germinate, which is the gua elephant of the Yi Gua. A gentleman looks at this image, thinking that it is not easy to be born and nurtured, so as to be cautious in his words and avoid disasters. Temperance diet, self-cultivation.
There was thunder under the mountain, and in ancient times, when people thought that when it was warm, thunder was born on the ground, shook everything, and sprouted and grew.
The upper gun is the mountain, the lower earthquake is thunder, the thunder vibrates under the mountain, and the grass and trees on the mountain sprout and grow, symbolizing the heavens and the earth nourishing all things. A gentleman looks at this image, speaks cautiously to cultivate virtue, and abstains from eating and drinking to nourish the body.
27.4
Ninth Grade: Sher Spirit Turtle, watch me eat, fierce.
"Elephant" said: Watching me eat is not enough to be expensive.
Chu Jiu: He has a lot of treasure in his own possessions, and he is envious of other people's treasures, and he will suffer dangerous things. The Xiang Ci says: Envying other people's possessions is not a noble act.
House, place. Spirit Turtle, Li Jingchi said: "It refers to treasure, wealth." This was originally used for divination and is very precious. "Duoyi," Li Jingchi said, "The jaw is full, swollen, like a flower." This is a symbol of abundant food and clothing. ”
In the ninth year, at the beginning, he gave up the masculine essence of this masculine essence, gave up his own masculine precious things, but envied other people's health care methods, which was definitely dangerous.
27.5
Sixty-two: Upside down, whisking through the hill. Yi Zheng, fierce.
"Elephant" said: June 2 is fierce, and the loss of class is also.
Sixty-two: In order to feed the mouth, it is necessary to cultivate land on the hillside. Robbing others for the sake of livelihood is a dangerous thing. The "Xiang Ci" says: Liu Er Jie said that robbery is fierce, because this kind of behavior violates morality.
Gao Heng said: "Borrow to fill, sai also." Fill in, take the food in the cheeks. Whispering, Li Jingchi said: "Borrow for the slash, sound through." 刜, 刜也 ("Shuowen"), 斫也 (廣雅?) Commentary).) "The Scripture, Guangya? Commentary: "Path also", referring to Que Mo. Here it refers to the reclamation of the land and the opening of the fields.
Yi, Yi Yang. Conquest, conquest, attack. Yi Zheng, Yu Yan went to rob others for a living.
Sixth two, go to the superior (upper nine) to ask for support, to ask for nurturing, this is a bad omen. This is both medium and positive, generally speaking, it is very auspicious, but here it is a fierce elephant, why? Because it reverses the way of nurturing. Liu Er Yao was supposed to ask Liu Wu Yao, but it violated the convention and exceeded the level of the upward nine yao.
27.6
Six-three: Whiskers, chastity. Do not use for ten years. Nothing to worry about.
"Elephant" said: Do not use it for ten years, the Tao is also a great contradiction.
63: Violating the right path of health care, living by crooked doors and evil ways, and taking advantage of the evil omen. Ten years of bad luck will never be good. The Xiang Ci says: Ten years are to be unlucky, because this kind of behavior is very contrary to morality.
Whisk, violate. Yi, here refers to the way of nurturing.
Why is ten years unfavorable? Because the position of Liu San Yao is not correct. "Six" means yin, the physique is relatively weak, and it violates the normal way of cultivation, and it wants to act rashly, so it has a fierce image. Looking at the three masters of zhengua, it can be seen that they are all fierce.
27.7
June Fourth: Upside down, auspicious. The tiger is looking at it, and its desire is to chase it away, and there is no blame.
"Elephant" said: The auspiciousness of the upside-down, the upper Shi Guangye.
June Fourth: What is asked for is nothing more than a mouthful, and the heart of harming others cannot exist, auspicious. The tiger is eyeing, and the heart of defense is indispensable. In this way, you can enjoy your life in peace, leisurely and disaster-free. "Xiang Ci": What is asked for is nothing more than a mouthful, and the reason why it is auspicious is because the charity of the king is very extensive, enough to feed the people.
Bumpy, sound false for filling. Upside down, full of words. Detailed supra note. "Commentary": "One by one, Xun Zuo is leisurely". The look of self-sufficiency. Light, borrowed for the wide. Up, up. Almsgiving, giving alms.
June Fourth, this one to the first nine yao is "blameless", because of the downward seeking, and correspondingly, the first nine yao it seeks has the same masculine physique as "spirit turtle eating qi", this masculine nature is continuously absorbed by it, so it is auspicious.
27.8
Six-Five: Fu Jing, Ju, Zhen Ji. Do not wade into the great river.
"Elephant" said: Ju Zhen No Yoshi, obedient to the top also.
Sixty-five: Cultivate the land, live in peace, and get an auspicious omen. If you encounter this, you should not wade through the river. The "Xiang Ci" says: The reason why Pingju Shouzheng is auspicious is because his people are safe and methodical and obey the king.
Whisk, borrow for shaving. The meridian, the path, the stranger. Blowing the scriptures refers to the opening of land for farming. Detailed supra note.
Sixth five, it occupies the position of the monarch, it should have raised others, but it is a yin, a feminine body, there is no way to raise people, but to rely on the ninth to support themselves. However, it is very fair, and it pushes the support it has received to the common people of the world, so that it belongs to "virtue". Why can't I cross a big river? It is also because of the femininity, so although the six five are auspicious, they are not big auspicious, but they are small auspicious. Because it is Xiao Ji, it cannot be involved in the big river, and there is no way to make great achievements.
27.9
Upper Nine: Yu Yi, Li, Ji. Benefits involved in the Great River.
"Elephant" said: YuYi, Li, Ji, Dayou Qingye.
Upper Nine: Follow the right path of life, first difficult and finally auspicious. When encountering this, it is conducive to wading through the water to cross the river. The "Xiang Ci" says: Follow the right path of life, first hardship and then auspiciousness, because the good people will eventually get good rewards.
By, follow. Yi, the way of nurturing.
Shangjiu, generally speaking, Shangjiuyao is not auspicious, but here is auspicious, because it occupies the highest position, the world depends on it to nurture, although it is difficult, but there is a great blessing. This is Mencius's people-oriented thought, but also the thought of GuanZi, which says that "the king takes the people as heaven, and the people take food as heaven."
summary
Yi Gua talked about two ways of raising people, one is self-support, and the other is raising people. Self-cultivation should be based on virtue, so that it is auspicious. If it is not based on virtue, like the three branches of the lower gua, it is dangerous. Raising others must be out of justice and justice, which is like shangjiuyao, others are raised because of it, although there are hardships, but the results are auspicious. Heaven and earth nourish all things, saints nurture sages, and monarchs feed all people. This "raising" has a characteristic, that is, when you are rich, you have to support others. It is not enough to have talent and ability, you can't just support yourself, but also to support others.
In addition, this gua elephant is above the mountain, below is the thunder, why is the thunder all fierce, the mountain is all auspicious? This tells you a very important truth, that is, the "stop" that Taoists and Buddhists talk about. Isn't the mountain the end? To stop moving, what is moving is often fierce. The Yi Chuan R26 Yan Chuan also talks about "guan", that is, the "method of stopping and contemplating" taught by the Buddhists. If you want to raise others, you must have your own mind stopped and quiet. "University" said: "The way of the university is in Mingmingde, in the people, and in the ultimate good." Knowing and then having concentration, being still and then being able to be still, being quiet and then being able to be at peace, being able to be at peace and then being able to worry, worrying and then being able to get. "Buddhism talks about precepts and wisdom, and precepts are stopping. All are auspicious, and the impulses are often fierce.
Selected from the excellent series of "Interpreting the I Ching for the Public" by teacher Li Shouli