Yu Zhiping: Hardship: The Confucian gentleman's way of dealing with difficulties and solving difficulties

In pragmatics, the literal meaning of "sleepy" is embarrassment, embarrassment, emergency, and encirclement, often referring to a state and situation of embarrassment and danger, mental depression is not stretched, and people are discouraged. In the Confucian context, how to deal with poverty and how to "live too tightly" can separate the differences between what gentlemen and villains do, and test the moral integrity of gentlemen and villains. The forty-seventh gua of the Zhou Yi (Zhou Yi) is a 47th gua (困卦), which is dedicated to the gentleman's descent into "the difficulty of the Tao" and the "difficulty of the body"[1]373, with the help of the unique gua yao symbol system and the interpretation system of the discourse, carefully depicting the various forms of the gentleman's trapping and being trapped, and seriously exploring the methods and paths of understanding the difficulty, relieving the difficulty, and getting out of the difficulty. Difficulties are often difficult because they are difficult. Zhu Xi said: "'Sleepy Gua' is difficult to understand and cannot be understood. He also said: "'Sleepy' is a very bad bottom, so "Gua Ci" is also so difficult to know." [2] The more trapped the 1654 people are, the more they should know the difficulty, know the difficulty, and understand the difficulty, rather than avoiding it and not daring to face the dilemma. Therefore, it is particularly necessary and very important to understand the trapped gua and release the universal utility contained in it. The predecessors solved the "Sleepy Gua", or partial to the principle of righteousness, or limited to the number of images, and mostly did not talk about the change of gua and the change of gua, but this article tries to integrate a variety of interpretation approaches such as elephant, number, righteousness, reason, word, and thought, and analyzes and perspectives the key points of the mechanism of change and change, so as to reach the body of the path of difficult gua.

I. The Meanings of "Sleepiness":

"Shangkou is poor", "Dry and waterless"

Ming Ru came to Zhide and said, "The poor are also poor." "Here, poverty and poverty are mutually understanding, poverty is poverty, poverty is poverty, poverty and poverty are the same. However, today's people equate "poverty" with "poverty", which is a misunderstanding of Ancient Chinese. In fact, poverty is not necessarily poor, and poverty is not necessarily poverty. The "sleepiness" in the trap should refer to the poverty and doom, the exhaustion of the Tao, the blockage of the will, the inability to unfold, and the inability to reach. So, how can sleepiness have no strength? From the perspective of the order of the trigrams, the Preface to the Gua gua says: "If you rise up, you will be trapped, so you will be trapped." "After the ascension, the ascension is from the bottom up, which requires force, but if it is constantly motivated, and there is a lack of gaps in rest, respite, and adjustment, it is bound to be exhausted and make the body and mind fall into a state of sleepiness. From the perspective of the gua elephant, "the water dwells in the middle of the ze, and there is no water in the dry", there should have been water in the ze, but now it is dry and waterless, so it is presented as a poor and unhappy image. From the point of view of the elephant, "the six are all hidden by the yin, the villain is hidden by the gentleman, and the image of poverty is also"[3]216. The yang is trapped in the yin, "three yin and three yangs, one yang inside, two yangs outside, and both are wrapped in yin, and there is also the image of being trapped." "Yi" focuses on the yang, and the way of the ming gentleman is also. Yang poverty is the poverty of a gentleman, and he is embarrassed by the small group and does not use it, so it is called 'sleepiness'" [4]521. Yin Yao encircles and suppresses Yang Yao, and villains frame gentlemen, which is a dilemma. Sleepiness is for a gentleman. "Easy" also only helps gentlemen to solve their difficulties, not serve villains.

The words of the sleepy gua are: "Sleepy, Heng Zhen, Adult Ji, no blame." There is unbelief. Lai Zhide pointed out: "This mantra is the way that the saints taught people to deal with difficulties." When words are difficult, the occupant will be able to honor himself in this situation, and he will be able to get his righteousness. Since we will encounter "difficulties", we must find ways to solve and get out of difficulties, so there is a so-called "way to deal with difficulties" that is only effective for gentlemen. Because whenever we fall into a difficult situation, only those gentlemen ("adults") who have strong perseverance and superb personality can be exempted from the scourge, "self-righteous", and eventually "get the right", turn the trap into a pass, and become trapped in the reach, because only they are "learned and kept" and "the conduct is determined". And the weak-willed, controlless villain must not be able to do it.

However, if "we cannot practice what we preach," if we do not do our best, if we have not yet "honored ourselves," but only verbally cry out to get out of a predicament, and only "seek forgiveness by words," the result can only be that "those who are trapped will not believe and will benefit from hardship." A gentleman who is caught in a difficult situation and encounters the "danger of dealing with obstacles" must rely on his own moral kung fu to be able to solve difficulties, relieve difficulties, and get out of difficulties, rely on actions rather than words, and cannot "exchange the mouth of the mouth". And the pursuit of its image root, Lai Zhide thought: "Two or five just in the middle, the elephant of the adult." With the mouth, there is the image of words. Kan is an earache, the ear cannot hear, and there is a sign of unbelief. Therefore, the "Yan Ci" says that "shangkou is poor", which also emphasizes the importance and urgency of improving the moral work of verbal cultivation for gentlemen to solve their difficulties and get out of difficulties.

Why does the structure of the gua body on the bottom of the kan lead to the dilemma? The suzerainty of the I Ching Commentary points out: "Trapped to meet the obstacles, internal dangers and external pleasures." It is like a small person's honey belly sword, the heart and deeds are contrary, the words and thoughts are cruel, they are called wise, and the foolishness of the people is deceived, and the cover of the Greeks is called difficulty. [4] The structure of the gua body like 525 is precisely a description of how the villain besieges and frames the gentleman, but the trapped person ends up trapping himself, which is not a good result. According to Lai Zhide's explanation: "Kan Gang is covered by Tui Rou, Nine Two is covered by Two Yin, Four Five is covered by Shang Six, and this trapped place is also named." "Down the kang gang, up to the soft, with soft pressure rigid, just bent down, in the opposite trend 1." Nine two one yang, multiplying the yin and carrying the yin, up and down are yin. Although the ninety-four and ninety-five are yang, they are the upper six, unable to stretch and stretch, and it is strange not to fall into trouble. Lai Zhide gave an example: "The cover of the hue, the cover of the sixth is four or five, and the villain is also in the upper position, such as the cover of Jia Yi of Dai Guan, and the cover of Dong Zhongshu of Gongsun Hong. "The villain is ambitious and runs rampant in the imperial court, while Zhongliang is struggling. If a righteous gentleman cannot wash away the villains around him in time, he will inevitably suffer his own sins. Decent gentlemen are not limited in ability, and their abilities are not as good as those of the villains, but often because they cannot bear it and disdain to do the deeds done by the villains.

"Sleepy, the discernment of virtue": test out the gentleman, the villain. "Yi Chuan Zhi Zhi Xia": "Sleepy, virtue discernment also." Zheng Xuan commented: "Discern, don't also." Wang Bi noted: "Sleepy and bright." Discernment is an analytical and judgmental ability of the human mind. When a gentleman is in trouble, he first needs intellectual support to ensure that his thinking is clear and he is not confused. How to face the reality of difficulties, what kind of attitude and method you will adopt, is undoubtedly a test of people's IQ ability and moral character, and gentlemen and villains are divided into different fields. Kong Yingda's "Zhou Yi Justice" said: "If you are trapped, you will not change your integrity, and You Nai can distinguish it." [5] 313 Although he is in a difficult situation, he can abide by discipline, and he is unshakable and determined, which is the moral character that a gentleman should have. Liu Baonan pointed out: "When you are trapped, gentlemen are poor, and villains are poor, so don't be virtuous. "[6] 611 In a difficult situation, a gentleman should first distinguish between good and evil and right and right and wrong, and then be able to defend and uphold benevolence and justice, but in difficult situations, villains are most likely to let their temperament go unchecked, reverse right and wrong, confuse good and evil, and do things that damage their own moral character. Among the "five constants" of benevolence, righteousness, etiquette, wisdom, and faith, the reason why there must be one of the "wisdom" constants is actually to emphasize that rational judgment can play an important role in ensuring that the direction is not biased in the process of accumulating virtue and doing good.

The water is under the sun: there is no survival, its trapped standing. "Elephant" said: "Ze has no water, sleepy." A gentleman with a fatal will. "Ze has no water, and it comes from the trapped gua elephant." Kan is under the exchange, and the water is outside the kan, and the water and the ze are in full view, which is the image of no water in the zee", the gua body determines the gua elephant, and the water is under the ze, which means that the ze has dried up. Because "under the water nature, under the ze, it is bound to flow and dri up", if it is a body of the water on the top and the bottom of the water, it is undoubtedly "heng", but instead it requires "saving the system, not harming the wealth, and not harming the people"[7]363. "In terms of internal and external words, there is water in the outside and the water in the middle of the Clear, and the water in the Ming Fei Ze will flood to the end, so it is called 'no water'", the water in the lower kan is no longer in the Ze, it means that the Ze has broken the mouth, and the water in the Ze zhong has all flooded, flowed, and penetrated below, and it has also dried up and dried up, and has fallen into a state of poverty and powerlessness. At this time, it is necessary to take corresponding countermeasures, "water is easy to flow, it is advisable to save the ear." As a result, a "way of economy" and "the origin of people's livelihood" were immediately born.

Originally, "Ze used water", but now once there is no water, a lot of problems will come. "No water is not enough", then, "compared to when they are poor, things cannot show their skills, people cannot show their talents", things and people are not in a normal state, this is a kind of difficulty, that is, there are difficulties, and there are obstacles that seem to be impossible to pass. "The water is under the ze, such as the storage of things for backup, such as the storage of wealth for time and demand", the water under the zeal seems to be understood as an accumulation, a strategic reserve, constituting a necessity for the stability of the imperial regime and military security. "If there is no storage now, is it not poor!" If you are poor, you will be trapped", and if there is no water on the zeal, that is, there is no reserve, which will threaten the order of the world and the daily use of people's livelihood. "Life will depend on things for its livelihood, it will use its possessions for its purposes, it will save for emergencies, and it will save a surplus to prevent future deficiencies." This economic way, the origin of people's livelihood. Nothing survives, and its poverty stands. [4] 535-536 In the ancient and modern interpretations of the difficult gua, only the book "Interpretation of the I Ching" can understand the Zeshui gua body as an "economic way" and "the origin of people's livelihood". However, the "economy" here is by no means the "economy" of the so-called "economics" of modern people, but rather the "economy" of "helping the people through the world". In this way, the occurrence and interpretation of the difficult gua should also be a grand narrative with rich historical content, because it involves the issue of feeding the world and maintaining people's livelihood, which is worth excavating and should not be underestimated!

II. "Fatal Aspirations":

Kill to become a benevolent person, and sacrifice your life for righteousness

The "fatal aspirations" here are still controversial, and there are two main solutions.

The first is to know the Mandate of Heaven. Lai Zhide said, "Danger to say, Gua De also." Sleepy without losing its glory, personnel also. To be able to speak in danger is to be able to know one's fate in the midst of hardship and hardship. He used the "heart" to understand the "why" and directly read the word "why" in the "Yan Ci" as "this heart" and "this way". Seeking inward, relieving difficulties with the heart, rather than looking outward, and not using money and wealth to solve difficulties, this is a path found by Ming Ru in the era of psychological learning to interpret the "Zhou Yi", or it can be said that "the heart is easy". Lai Zhide said, "Although the body is sleepy, this heart is not ashamed, and the heart is prosperous." Although the time is sleepy, this way does not add or damage, and the road is also heng. "A person, despite his difficult situation, if he does not have any regrets in his heart and is worthy of the heavens and the earth, what is there to be dissatisfied with?" If he is unlucky, but he can still guard rendao justice and not make it threatened and challenged, then rendao justice will be intact. As long as people are a little trapped, they can do nothing, as long as they do not hurt the "heart" and do not cover the "Tao", this is the most basic criterion and principle for a gentleman to deal with affairs in a dilemma, and it cannot be shaken. "Not in his body in his heart, not in his time in his way, such as "Yi" performed by Qiangli, Chen Cai string song, Yan Zi in the dark alley does not change his music is also." [3] If the 217 people can enjoy their destiny, release depression, adjust their mentality, and even carry out moderate self-exile and self-relaxation in the midst of hardship and hardship, they will not let their living lives be swallowed up by the pressure around them temporarily.

The second is to give up one's life. In the face of the dilemma of no water on the river, the gentleman's attitude is to be positive and promising, work hard, and fight to break through the siege. Kong Yingda said: "A gentleman's man, who keeps the way and dies, although he is trapped in a world of misfortune, expects to die fatally, and will fulfill his high ambition, and will not bend and change it, so it is called 'fatal Suizhi' also." [5] In the chaos of the world in 195, when the evil forces threatened the king's justice, the gentleman must have the spirit of dedication and should come forward, and even if he pays the price of his life, he must be fully protected and defended to the death. Submission, surrender, peace, and stealing are all despised by upright gentlemen. "Do not move his heart with material desires, do not change his conduct by interests", "do not change his manners for the sake of the times"[4]541, which is the natural act of a gentleman, and there is no remorse. The ideals of benevolence cannot be thrown away at any time; the banner of justice cannot be thrown down at any time; they are more important than the life of the individual, more precious than the ego and the value of the individual.

When explaining the sentence "a gentleman fulfills his destiny with a fatal destiny", Cheng Yi of the Northern Song Dynasty emphasized the importance of "knowing one's destiny": "When a gentleman is poor, he does his best to prevent his worries, but if he cannot avoid it, he will also be killed." "A gentleman is frank and principled in his work, and he should not have fallen into a difficult and embarrassing situation, but even if he is cautious and cautious in preventing and eliminating, he still cannot avoid the immediate suffering and setbacks, then this is the arrangement of fate." At this time, the gentleman must accept the arrangement of fate, admit his fate, know his destiny, face reality head-on, change from passive to active, and actively take strong measures in order to end the crisis as soon as possible. The gentleman's response is: "Push his fate, follow his will, and of course know his fate, then he will be poor and evil, and he will not move his heart, but do my righteousness." [8] 420 Because of the recognition of fate and the knowledge of fate, we can further understand the future direction of fate, know the "nature of fate", adapt to changes, settle down in our hearts, and do something at the right time and according to the place, in order to comprehensively block the possibility of the recurrence of various disasters. The mind is not swayed by the immediate difficulties and dangers, but is only willing to pour out and pay for benevolence and justice.

Lai Zhide is explaining the Elephant as "Ze has no water, sleepy." The gentleman pointed out in a fatal manner: "Ze so the water. Ze no water, is underwater leakage and up the dry, sleepy elephant also. "潴, refers to the place where the water stops gathering." "Zhou Li Di Guan Dao Ren": "To pour livestock water." [9] 1188 潴, or engraved as a pig. The water traveled here, stopped and gathered, and had to build embankment fortifications so as not to endanger the farmland crops. Ze, which was supposed to store water and store water, is now under the water, and Lai Zhide thinks that the water has leaked down and led to the depletion and drying up of the upper gua, forming a situation of "all things are trapped"[5]195, which is a complete appearance of embarrassment and danger. "To" refers to arriving and seeking. Man must know his destiny in order to attain his destiny. In the vast sea of people, only those who know the basic trend of fate, only those who understand the law of fate, can understand the destiny of heaven and control their own destiny. "Destiny exists in heaven, and aspirations exist in me", life is given by heaven, is an established existence, can not be interfered with by man, but man still has a heart that belongs to the subject's self, with the intention to change the gifts of heaven, with the subject's conscious cultivation to transform our natural endowments, and then make the trajectory of life follow our own free will to the greatest extent. In Lai Zhide's view, "There is no destiny, but death is sent to heaven, but I fulfill my aspirations and achieve one is also." Although the fate is average, and even full of ups and downs and twists and turns, because of his positive efforts and diligent good deeds, he can realize his ideals in life and maintain benevolence and justice, which is the true meaning of "fatal fulfillment". Here, the decisive role of the individual and the subjective transformation function of human nature have been greatly demonstrated.

Lai Zhide demanded, "When suffering comes, it is right or wrong regardless of the stakes, and it is important to discuss the severity of death and life, which is the fundamental principle, that is, in the face of hardship and danger, we must pay attention to right and wrong, the severity of the matter, and not the calculation of severity, life and death. The moral criterion cannot be abandoned, only morality is the most important thing, and everything else can be dropped. "If you kill yourself as a benevolent person, and sacrifice your life for righteousness, if you are fortunate to exist, your name is fixed; if you are unfortunate, your name is immortal." Isn't it possible to be so ambitious? The survivor, Zhang Liang's vertebrae, Su Wu's jie is also; the deceased, Bigan, Wen Tianxiang, Lu Xiufu, and Zhang Shijie are also. [3] 217 Benevolence and justice are more important than individual lives, and face tests, and if necessary, renouncing the flesh is also necessary. As an individual's living life, the preservation or destruction of its physical body depends entirely on the needs of benevolence and justice. Although Confucian doctrine originated in the ethics of blood kinship, it also places great emphasis on collective values. According to Lai Zhide's understanding, the happiness and misfortune of individual life, the existence and destruction of the flesh, are simply insignificant in the face of benevolence and justice, and they are not worth mentioning at all in the face of immortal honor, which is actually another kind of cruelty and violent terror.

Therefore, killing oneself to become benevolent and sacrificing one's life for righteousness has become the proper meaning of "fatal fulfillment". Zhu Xi explained the "fatal" saying: "But in his own family, he did not care about life and death, regardless of his own life, he said that he would die and be born outside the degree." [2] 1654 For the sake of morality, a gentleman can even give up his life and death. Jin Jingfang and Lü Shaogang's "Zhou Yi Quan Xie" thought: "Give up your life and realize your long-cherished wish." When life and faith cannot be combined, we must kill ourselves to become benevolent, sacrifice our lives for righteousness, and do not steal our lives. The three armies cannot seize the marshal, and the puppeteer cannot seize the will, but can be a footnote of 'fatal aspirations'. [1] 369 When a gentleman is trapped, his first thought is not his own personal safety, but his great concern about the sinking and damage of moral law. In terms of action, the gentleman will take positive measures, take the initiative to attack, find ways to save morality, and turn the danger into a disaster, so as to avoid the greater destruction of moral law. This is clearly not a sluggish, passive, resentful or simply abandoned attitude. It is better to let the fleshly life be ruthlessly slaughtered than to let the royal justice be humiliated and trampled on, which is the natural choice and the best choice of any responsible gentleman in a difficult situation.

III. Example 92:

The virtue of just being in the middle, self-exalting

Jiu'er's words said: "Trapped in wine and food, Zhu Fufang came, used Heng Qi, recruited evil, and was blameless." ”

There are different types of trapping, Jin Jingfang and Lü Shaogang distinguish between "the dilemma of the body" and the "difficulty of the Tao", and the resulting "difficulty of the gentleman" and the "difficulty of the villain". Trapped in the body, trapped in the tao, the plight of the villain is the trapped of the body, and the plight of the gentleman is the dilemma of the tao. The plight of the villain is the problem of eating and dressing, that is, maintaining the continued existence of physical life. Because of the difference in identity and occupation, the object of each person's concern and anxiety is also different. The difficulty of a gentleman is the difficulty of the Tao, and they will feel humiliated because the benevolence is not obvious and the justice is not open. The plight of the villain is the difficulty of the body, and they generally only run and haggard because they cannot solve the problem of food and clothing, and they are helpless.2 "The plight of the sixth grade is the plight of the villain. The difficulty of the gentleman is manifested in the fact that the tao cannot be passed, and the will cannot be carried out", the gentleman seeks the way, the villain seeks profit, each has its own position, the road does not work, it does not pass, when the gentleman opens up and carries out it3. However, this does not mean that gentlemen will not be threatened by the problem of survival, and the problem of food and clothing of "physical difficulties" will also come head-on. "In the trap, the three impotences represent the gentleman, and their trapping is the plight of the gentleman. Ninety-two is impotence, and the nine-two is the gentleman's dilemma, that is, the Dao dilemma, which is different from the first six little people trapped in the tree. [1] 369 The plight of a gentleman here is based on the distinction between morality, imagery, and position, rather than on the distinction between moral superiority and inferiority.

People who are poor are not necessarily poor, so there may be some food and drink, because the really poor people are those who can't eat enough and can't afford to buy alcohol4. And according to the general law of gua xiang, "Whoever speaks wine in "Yi" is kanye; those who eat food are all exchanged." Therefore, it is necessary to mix the wine and food in the middle of the wine, and the wine of wei ji and kan is also said"[3]218. The structure of the sleepy gua on the top and the bottom of the kan, the wine and food in it. Judging from the situation of the change, Ma Hengjun pointed out: "Ninety-two is the main master who came down from the upper position of the no in the change of gua, and came to the lower gua into a kan, and the kan is water and wine, so it is said that 'trapped in wine and food'. [7] 309 The basis for this statement is that the Gua Xiang of the Saying Gua is: Kan, for water, and the Meng Yi Xiang: Kan, for wine[10], 19, 23. The appearance of wine in the midst of distress indicates that this trigram is the plight of a gentleman, not a villain. The following "Zhu Fu Fang Lai" and "Using Heng Qi" can also prove this, because it is impossible for a villain to wear "Zhu Qi" or "use Heng Qi". Therefore, Cheng Yi pointed out: "The second is the talent of the middle, and when he is in distress, the gentleman is at ease with what he encounters, although he is poor and dangerous, he does not move his heart, and does not sympathize with his hardships." He who is trapped is trapped in the ear of desire. Gentlemen also have "desires", and their "desires" also have times when they cannot be stretched or satisfied, so they are in a state of hardship and danger. However, the "desire" of a gentleman is not the desire of the sensual senses, nor the physiological satisfaction of the physical instinct, but rather the moral extension and spiritual value pursuit. "He who desires what a gentleman desires, the people of the world, and the people of the world." The second did not get his desires, and gave his favors, so he was trapped in wine and food. [8] 421 For his own life difficulties, a gentleman can endure, can rest assured of the current situation, and can not be burdened by temporary troubles, but the only concern is whether benevolence and justice can carry out the "world", Deze people. Therefore, the plight of a gentleman is obviously sentimental and patterned. "Trapped in things, not trapped in the Tao; poor in use, not poor in the body"[4]532, only then can we "not lose what it is", and it is the "plight of a gentleman" that transcends the "plight of the villain".

"Trapped in wine and food", there are probably three solutions circulating since ancient and modern times.

First, there is no food and drink, and it is very poor. Lai Zhide said: "The hardships and poverty of wine and food are also true, such as Confucius's 'neglect of food and drink', Yan Zi's 'poor food and drink', and 'eclipse of the day' in Confucianism. Wine and sleepiness, greater than the wine eater can know. The meaning here is that there is no fish to eat, no wine to drink, even the most basic survival is threatened, and it is besieged by a difficult life without alcohol.

The second is to indulge in alcohol and food, and cannot extricate themselves. Gao Heng explained: "Drinking too much, eating too much, so that the illness is also sleepy." [11] Although the 300 wine and food are good, they will also get sick if they eat too much, and it is the middle way to stop in moderation. Jin Jingfang and Lu Shaogang said: "'Trapped in wine and food', tired of the meaning of distress, suffered by wine and food and trapped by it. Mortals do not meet, indignant and uncomfortable, more indulgent in wine and food, Su Dongpo who Huangzhou, known as the hell of wine and food, is trapped in the image of wine and food. [1] 369-370 Gentlemen, because of their high status and good treatment, even in a period of unfavorable career and non-reuse, the quality of life is not reduced, at least there is wine. Politically marginalized, he can only regulate his body and mind with the help of what is in the cup, self-anesthetize, and seek his inner spiritual balance through a perverted transcendence. Su Shi was squeezed out of the imperial court as the center of power, exiled to a distant frontier, and even indulged in "wine and food hell", which meant that he was not poor at that time, and he still lived many times better than ordinary people.

The third is to worry about the Taoist body, and the food is not willing to taste. The I Ching Commentary proclaims a holy lecture that says: "Although wine and food are prepared, but when you are trapped, you must not get drunk." In the name of wine and food, there is no truth in the will. This so-called 'sleepiness' is also, if it is in the commoners, it is vegetables and drinks; if it is in the upper position, it is drunk and thin, but it is only an offering. "People are trapped, their will is stubborn, their breath is not smooth, and although they eat fish and drink wine for three meals a day, they cannot eat taste, they are absent-minded, and they have no appetite for anything." In the day of poverty, it is not the time of recuperation, it is difficult to get food, and when zikan is trapped, it is not easy to eat, and it is not easy to eat. This 'trapped in wine and food' does not refer only to unwillingness and lack of abundance. [4] 547 "Trapped in wine and food" refers to both unwillingness to eat and abundance, and that diet has become a problem, and also refers to the fact that because of the heavy heart of the road can not be popular and smooth, and there is always no interest in wine and food.

绂, i.e. covering the knees, "sewn before the knees of a long coat as an ornament"[11]300. Zhu Fu (朱绂), the Book of Zhou Yi (Zhou Yi), as "Zhu (Zhu) Fa Fang Lai"[12]87, is a more noble kind of knee covering, in the Zhou Dynasty only the Son of Heaven can use, Cheng Yi said that it is "the king's clothes"[8]422, the princes and the three dukes can only be used by the orders of the Son of Heaven. The basis for the image of "Zhu Fu Fanglai" is that jiu-er is trapped below with the virtue of gangzhong, but the king of the ninety-five gangzhong is in harmony with his tao, and the ninety-five come to seek, and the ninety-two should be reconciled. Favored by Junshang, there is hope for his career. Therefore, the "Xiang Ci" said: "Trapped in wine and food, there is Qingye." Lai Zhide said: "If you have this virtue of just the middle, you will be self-congratulatory, so there is this 'Zhu Fu Fang Lai' blessing." Here, the 92 has the "Qing" itself because of the virtue of rigidity and Zhongzheng, while the external cause comes from the grace, promotion and reuse of the Ninth Five-Year Plan, "whose virtue rises and is used by the king" [3]218. Although Jiu'er was in a state of distress, he seemed to have been appreciated and rewarded by the king because of his virtue. Gao Heng said: "Because the Son of Heaven gave Zhu Fu, set up a feast to celebrate, and was very happy, he was drunk and excessive. [11] 300 But it is an "auspicious elephant", which does not hinder the overall situation.

If we are in a difficult situation of 92, what kind of coping strategy should we adopt?

On the one hand, it is necessary to "use the enjoyment of the qi", and the Book of Zhou Yi is written as "using the Fang Qi"[12]87, which means that it is conducive to the use of "enjoy the qi". Yu translated the "Zengmeng's Yixiang" as follows: "Kan, for the ghost." [10] 23 The events of ninety-two must be related to the sacrificial activities. Lai Zhide also said: "Hidden, some people are ghostly, so the saying is 'worship'." [3] 218 As for "enjoying the worship", Cheng Yi explained: "Even the sincerity of the gods also ,...... In times of distress, the use of sincerity is like enjoying the worship, but its virtue is both sincere (a work of "success"), self-ability to feel the upper, from the past sages, trapped in the distance, and the moral pawn rises, the Dao pawn is the user, only self-preservation is the sincerity. [8] 422 Sacrifice to God, ghosts, and gods with sincerity, respect, and caution, in order to seek understanding and protection, so that you can gain psychological comfort.

On the other hand, it is not possible to "levy", do not act, you can be blameless, because "conscription" is "fierce", and once you act, it will lead to danger. "Those who recruit, I will go", do not levy, that is, I cannot go. Why "no levy"? Because "trapped in chastity to defend themselves, it is not advisable to enter lightly." There will be evil in the advance"[4]549. Ninety-two is trapped, self-discipline is prosperous, and aggressive is fierce. The basis for its yin and qi lies in the fact that the sixth three "yin moves upwards, losing the middle and taking advantage of the yang", while the nine-two "fall under the yang and fall, and are trapped by the yin", so we must not act recklessly, we cannot act impulsively, otherwise we will inevitably be dangerous; the ninth five-year "the yang comes and falls, although the position is not right, it is real in the middle", and the sixth "although the yin goes to the middle, the upper can be right, and all are free from blame" [13]423, so it is still possible to avoid the occurrence of disasters. The reason why Jiu'er is "blameless" must be solved from the overall structure and temperament of the trapped gua. When the upper yang descends, it comes to dwell in the second, and the yang is in the yin, and the position is not right, however, in the second place, the body and the yang are real, and the yin position in the upper six yin is not positive, and there is no major obstacle. Ninety-two is trapped, we should deal with it calmly, the time is not right, there is no need to rush to pursue the difficulty, hastily solve the difficulties, but blame. Cheng Yi said: "'There is no blame for the conscription of the murderer', when the party is in trouble, if you are not sincere, if you are in peace, and you want to kill it, then you will commit a rare crime, but you will take it upon yourself, who will be blamed?" Not to march from time to time is to be disturbed by what he does, to be moved by hardship, to lose his virtue in the middle, to take revenge on himself, and to blame himself. "5 gentlemen in distress, "peace" is very important, "life" is a must, continue to lie dormant, judge the hour and size up the situation, Taoguang and obscure, cautious behavior, do not add chaos to yourself.

The guaxiang of the trapped guaxiakan, the main water of sex, is located in the north, but there is a "Zhu Fu" in the Ninety-Two Words. Zhu, Dan hong, fire, is off-color, in the south, how can it appear in the watery north? This should be a result of mutual trigrams6. Lai Zhi De Yue: "Zhongye Li, Zhu Zhixiang." And the sundanese rope, the image of the silk. Kan is the northern gua, Zhu is the southern thing, away from the second, so it is called 'Fang Lai'. "Sleepy and comprehensive, middle and upper, "Say Gua" said: "Sundanese, for the rope straight." "Quilts are woven, when made of cotton rope warp and weft, and are woven. Lai Zhide also compared Jiu'er to Zhuge Kongming, who was not yet out of the woods: "Those who are 'sleepy in wine and eat', Lienan Yangye; those who 'Zhu Fufanglai', Liu Beisan Guye; those who 'use Heng Qi' are also hired by Liu Bei; those who are 'conscripted' are also guilty after death; those who are 'blameless' are not blameless for the righteousness of the monarchs." [3] 218-219 For example, in the Ninth Two Yang, although trapped in the Second Yin, it was finally able to gain great use because of the virtue of being strong and guarding the middle.

Wang Bi was able to interpret a gentleman's "modest" virtue in the Ninety-Two Words, with a unique perspective. He said, "The yang dwells in the yin, and the humble one also." When you are trapped, you can get there. The body is rigid, and the use of the middle is humble, should not be one, the heart is selfless, and the sheng mo is first. The husband is humble to treat things, and where things belong; just to deal with dangers, to help difficulties. "The condescension of the yang to the yin position is itself a kind of humility, and the person without humility cannot defend himself." When dealing with difficulties, follow the principles of the Middle Way, and be able to practice the virtue of humility with a strong body, without losing the gentleman's demeanor. It is precisely because he has been humble, respects all things, fears all things, and treats things as things, so all things will throw a steady stream of rewards at him, and blessings such as wine and food, Zhu Fu, and enjoyment of worship will come and go back unexpectedly. A gentleman should strive in self-humility and maintain the spirit of continuous progress. Therefore, once people are trapped, it is better to be strong, guard the masculine, and cheer up in their hearts, and cheer themselves up, support themselves, and strengthen their courage. Dangers fall from the sky, great difficulties take the lead, people should be self-reliant and self-reliant, active and enterprising, and not to be afraid, to escape, to complain about the world, inferiority and self-satisfaction are useless, this is a major enlightenment of the ninety-two nature to us.

Wang Bi said that "the heart has nothing selfish" and has no response, and that with humility as the heart, adjusting the posture and lowering oneself can achieve a grand atmosphere and a prosperous situation. "If there is no response, the heart has nothing to be ashamed of", people who have no desire are rigid, and if they have no expectations, it is easiest to harvest full. "Es is trapped, and nothing can be found, and it is not enough to be abundant." Therefore, it is said that 'trapped in wine and food', beautiful to the end. [14] 108 When a gentleman is in trouble, he is not bothered by money and materials, but rather always anxious about the inability to uphold benevolence and the failure to be applied to the world, which requires a kind of humble character and spirit. To overcome difficulties with this kind of character and spirit, in fact, there is no need to worry about not having enough money and materials to feed oneself. Therefore, poverty is not necessarily poor, and although a gentleman is trapped in the spiritual world, his material life is not affected in the slightest, or he can even continue to maintain an excellent state of "abundance" and "beauty". This is precisely the result of the different social division of labor, class differences, and the role of the social wealth distribution mechanism.

Fourth, the way to solve the problem:

Obedience is obscure, and the subject is self-conscious

Regarding the methods and paths of relieving difficulties, relieving difficulties, and getting out of difficulties, Zhou Yi uses a series of symbols and languages such as gua xiang, gua ci, gua qi, 爻 xiang, 爻辞, 爻字, 爻 qi, etc., to lay out and expound, and involves them at all levels such as attitudes, concepts, and actions. The sixth grade of "into the valley, three years old does not look" seems to have told people a longest expectation of difficulty, a little peace, not to be impatient, not to be anxious. Ninety-two reminds people that they must rely on the echo and support of the Ninth Five-Year Plan of the Shanggua, and accept the blessings of the above, which will certainly be conducive to alleviating and relieving difficulties. The six and three changes, the middle becomes a Sundanese, and the gua elephant is entered, but it is separated from the upper six and does not see its face, and there is a danger of taking advantage of the gang, which must be learned. The Ninth Fourth response was on the sixth day of the first year, lazy and scattered, although it was right, but it fell into an improper and unhealthy result, and could not enjoy itself, and it was impossible to prosper. Shamed by "Xu Xu", but can directly inherit the blessings of the Ninth Five-Year Plan. Although the difficulties of the Ninth Five-Year Plan are uneasy, according to Lai Zhide's commentary, "delaying for a long time" will be "pleasing" and still cannot be rushed. Even in the sixth grade, you still can't move blindly. "Those who are trapped are not ultimately trapped, and those who are poor are not ultimately poor, but they are all done by the Word and are lords of God." Therefore, when the time comes, it is difficult, and the time is solved, although it wants to be fast, it has no strength; although it wants to stop, there is no other way. [4] 593 Being trapped and trapped is fate, and relieving difficulties, relieving difficulties, and getting out of difficulties is also a process that must be experienced, uneasy about the status quo, indignant all day long, as if the people of the world are sorry for him, and the whole society owes him, so he is impatient and adventurous, and the heart to get rid of the predicament is too urgent and too urgent, it is obviously useless, but more sleepy.

Whether a gentleman is trapped, whether to move or not, this is indeed a big problem in the trap. Ninety-two has the virtue of gangzhong, and the enemy of ninety-five, although temporarily embarrassed, but there are still "wine and food", and the king can also give "Zhu Fu", but it should be better not to move. "Signs" are "fierce", "actions are fierce", and if you don't move, there is no big problem, "if you don't act, you can be blameless"[1]370. The first six require people to dare to face the "regrets of things" that have been formed, and when they are extremely troubled, they need to be more cautious, vigilant, and regretful at every turn, so as to prevent being trapped everywhere at all times. Only on the basis of consciously recognizing mistakes and fully reflecting on repentance and repentance, taking reasonable action, "using the righteousness of Tibet, dealing with the poor", and "obeying the obscurity of the times, living in easy lives"[4]529, can we attain good fortune and goodness. Whether a gentleman is trapped or trapped whether he moves or does not move, he should aim at the timing and look at the environmental conditions, and there is no fixed iron rule.

When people are in difficulty, they should correctly treat the relationship between deeds and words, and deeds must be more important than words, and virtue must be more decisive than words. Sleepy gua words: "There are words that do not believe." The "Words of Sayings" says: "If there is a word or not, the mouth is poor." "If one believes too much in the role of words in extricating oneself from difficulties and relieving one's difficulties, such a person will still be poor and trapped, and still cannot be liberated." Kong Yingda's "Justice" emphasizes the importance of moral cultivation, "Seeking understanding through difficulties lies in cultivating morality, and not using words to avoid difficulties." Tu Shangkou said that it was even more impoverished"[5]194-195. If words alone can get out of difficulties and relieve difficulties, then difficulties will not become difficulties. Lai Zhi De notes: "A man who is not a man of his own will, though he does not believe in his words." [3] 217 Jin Jingfang and Lu Shaogang said: "When you are sleepy, no one believes what you say. Defending yourself is often worse. [1] 366 So what to do? A gentleman "should be silent, not a mouthful"[1]366, not coveting a spit, but must learn to be patient. Since people speak softly and people are poor and mean, it is not too late to simply wait until they have accumulated strength.

It is necessary to get out of difficulties and solve difficulties, and the power of faith is infinite. For people in a difficult situation, faith can give them hope, and even the only motivation to support their tenacious survival. Ninety-two and ninety-five are both centered, so the words emphasize the importance of sincerity. Although there is no right response, it is just that the heart is selfless and the heavens and the earth are wide, so it accepts all things, and in this way it is difficult, and all things in heaven and earth will come. Kong Yingda admired and praised it for elevating it to a "beautiful" height.[5]195 "Enjoying the worship" is not only abundant, full, and grand, but also requires people to be sincere and in awe. If the inside is not pure, and the thoughts are mixed, it is better not to sacrifice. Although the Ninth Five-Year Plan cannot incur things of different directions like the Nine-Five, it also has enough authority and ability to bring the world back to its heart. "Using sacrifice" is the king's obedience and worship to the gods of heaven and earth, and it also requires full integrity of the heart, Zhu Xi explained: "There is no response and one mind." [2] 1655 This is the premise of faith in the king's blessing, and it must not be treated with caution.

The most important point of a gentleman's difficulties is to establish the main spirit and independent personality. Shang Liu Yao's words: "Repentance, regret." The former "remorse" is the disaster that has already occurred, and the latter "regret" is the subject's active reflection and cognition of the previous "regret", which belongs to the category of self-awareness. In the process of being trapped, trapped, relieved, relieved, and out of difficulties, a gentleman should slowly establish his own subjective consciousness and give birth to the subject's own independent personality. "The two or five are the yang, the virtue of the middle of the gang, and the resources of self-preservation, so the gentleman is therefore the anti-hardship", in the midst of the hardship, the virtue and character of the ninth two and the ninety-five are worthy of our serious speculation, and the middle is kept, the middle is straight, and the sacrifice is enjoyed, is not it the discipline that people should control in a difficult situation? "When trapped, not trapped in people; trapped in things, not trapped in the heart, although trapped, still their own virtue, to reach their own way" [4] 589-590, although people can be trapped for a while, although they can be difficult to be trapped by the lack of external objects, they must not let the difficulties put themselves down, they cannot castrate their impulse to life, and they cannot stifle or extinguish their will power to pursue liberation. However, the villain will not and is not willing to take the initiative to reflect on himself, complaining about the world, blaming fate, hating society, he does not seem to have a little responsibility and fault, but he does not know that others are trapped like you, but why can he get rid of it quickly? People are in distress, if they do not work hard, if their own main spirit cannot be established, others can not pull you out, then it is impossible to "reverse the difficulty for The Heng" and get out of the difficulty.

References & Notes:

bibliography:

Jin Jingfang,Lv Shaogang. Zhou Yiquan Solution: Revised Edition[M].Shanghai: Shanghai Ancient Books Publishing House, 2005.

Li Jingde, ed. , v. Yi Jiu[M]//ZhuZi Language Class: Volume 73. Changsha:Yuelu Book Club,1997.]

[3] Notes on the Laizhide Collection. Guoxue Collection: Zhou Yi[M].Shanghai:Shanghai Ancient Books Publishing House,2013.]

Lu Zongyu. Interpretation of the I Ching: Volume 6[M].Taichung: Ruicheng Bookstore, 2014.

Wang Bi,Kong Yingda. Zhou YiZheng [M]//Thirteen Commentaries: Punctuation Book. Beijing:Peking University Press,1999.]

Liu Baonan. Analects of Justice[M].Beijing:Zhonghua Bookstore,1990.]

Ma Hengjun. Zhou Yi:Annotated Version of The Full Text[M].Beijing:Huaxia Publishing House,2001.]

Cheng Yi. Yi Chengchuan[M].Taipei:Wenjin Publishing House,1987.]

Sun Yirang. Zhou LiZhengyi: Volume IV[M].Beijing: Zhonghua Bookstore, 1987.

Wang Tingzhi. Zhou Yixiang Several Examples[M].Hong Kong: The Commercial Press, 2013.

Gao Heng. Zhou Yi da biography[M].Jinan:Qilu Book Society,1998.]

Yu Haoliang. Annotations to the Interpretation of The Book of Zhou Yi by MaWangdui[M].Shanghai:Shanghai Ancient Books Publishing House,2013.]

LI Daoping. Zhou Yiji Xie Shu[M].Beijing:Zhonghua Bookstore,1994.]

Wang Bi,Kong Yingda. Zhou Yi Zhengyi[M]//Reprint Song Yi Notes Attached To the Survey Of the Week. Jiangxi Nanchang Province inscription.1815 (Jiaqing 20 years).

exegesis:

1 Gao Heng pointed out: "The gua elephant of "Sleepiness" is just lying on the bottom, soft on the top, just covered by softness. This image of a virtuous gentleman is covered up by a talentless villain, in a state of embarrassment, and is known as "Sleepy" in the name of Gua. "A gentleman's moral ability is a righteous person, and he can use his talents under the guidance of correct virtue." Villains, on the other hand, are often arrogant and arrogant, and they are crooked and partial talents, and in order to achieve some ulterior motive, they use destructive and evil tricks to wantonly trample on moral justice, so they are not justified. In real society, gentlemen cannot fight villains, generally because gentlemen disdain the use of means used by villains, not that gentlemen have no merit and no talent. See Gao Heng: Notes on the Biography of Zhou Yi, Qilu Book Society, 1998 edition, p. 298.

2 The Interpretation of the I Ching also distinguishes between "the difficulties of the world" and "the difficulties of ordinary people". "Trapped in wood, wood born in the square, fu in the spring, the beginning of the breeding of things, the plight of this world, will be due to the lack of things, the use is not enough, the life is incomplete, then the middle is slandered." Therefore, if the husband and wife turn against each other, the difficulties of ordinary people cannot be solved by themselves, but the gentleman can solve it. When the difficulties are solved, they will be in the spring, and they will stretch their yang, develop their vitality, and enjoy their fun. "For details, see Lu Zongyu: Interpretation of the I Ching, Ruicheng Bookstore 2014 Edition, p. 523." The "difficulties of the world" indicate that the "things" are in a state of grievance and embarrassment, while the "difficulties of ordinary people" are only troubles in life, which belongs to trivial and trivial daily affairs. Only gentlemen can relieve and relieve difficulties, while ordinary people cannot solve their own difficulties. When the time comes to relieve difficulties, according to the conditions of the times, the inherent virtue of stretching things is the only way for a gentleman to relieve his difficulties and relieve his difficulties.

3 Yang Shuda interprets "gentleman" with "jun": "Only the wise and holy prince, trapped in danger, can fatally fulfill his will, and not go to his way." This is obviously inconsistent with the tone of the "gentleman" in "Yi Chuan" and the demand for "gentleman", so it is not followed. See Yang Shuda: Zhou Yi Guyi, Shanghai Ancient Books Publishing House, 2006, p. 62.

4 Ma Hengjun said: "Alcohol and food can indeed form a problem, but this is a kind of trouble for powerful people. "A gentleman is not trapped in the poverty of the body, but not in the poverty of the Tao." See Ma Hengjun: Zhou Yi Zhengzong, Huaxia Publishing House, 2019 edition, p. 383.

5 "The two and five are auspicious in the yin and yang, but the 'small animals' and 'sleepy' are in the yin, so they seek each other in the same way." Small animals, yang is yin animal; sleepy, yang is yin. "Small animal gua, sleepy gua, ninety-two and ninety-five, the same nature, not different, but the zhi corresponding, although not auspicious, but at least auspicious or blameless." See Cheng Yi: The Biography of Yi Cheng, Wenjin Publishing House, 1987, p. 422.

6 Wang Bi thought: "In the case of Ess, those who can recruit other parties are also known, so it is called 'Zhu Fu Fang Lai'." "When a gentleman is embarrassed, if he can handle all affairs and problems with a humble attitude, he will inevitably form a sensibility effect, and material wealth will follow, and he will not be able to refuse it." Kong Yingda also said: "Treat the poor with humility, and can recruit those who are different." "Although humility is a soft spiritual character, it can attract long-distance wine, food, zhufu, and enjoyment." Those who lift up different directions, there are all things that are clear, there is plenty of wine and food, there is a return of the other side, and the sacrifice is blessed", the gentleman is humble, the appeal is strong, and the material wealth will come to you. See Wang Bi, Kong Yingda: Zhou Yi Zhengyi, Thirteen Commentaries (Punctuation), Peking University Press, 1999, p. 195.

Originally published in Central Plains Cultural Studies, Issue 05, 2021.