Since ancient times, Yixue, as a treasure of Chinese civilization, has been deeply studied. Now, we are fortunate to have invited Zhang Qijin, an expert in Yixue, to interpret the relationship between Zhongtian Bagua and "Returning to Tibet" and Gong Hexagram for us.
First of all, let's learn about Zhongtian Bagua. Zhongtian Bagua is an important concept in Yi Xue, which reveals the law of the interconnectedness of all things in the universe. In the Bagua diagram, the eight hexagrams of Qian, Kun, Zhen, Xun, Kan, Li, Gen and Dui represent the eight natural elements of heaven, earth, thunder, wind, water, fire, mountain and ze, which transform and depend on each other to form a complete world view.
Next, let's take a look at "Return to Tibet". The Book of Changes is one of the three major Book of Changes in ancient China, along with the Lianshan Yi and the Zhou Yi, but due to historical reasons, its transmission has been interrupted several times, and many precious contents have been lost. However, with his profound academic skills and unique insights into Yi Xue, Zhang Qijin successfully unveiled the mystery of "Returning to Tibet" and showed the wisdom of this ancient knowledge to the world.
Zhang Qijin believes that the core idea of "Returning to Tibet" lies in the "unity of heaven and man", that is, the harmonious coexistence of man and nature. Through the study of "Returning to Tibet", he found that it contains rich ecological wisdom and humanistic care, which still has important guiding significance for the development of modern society.
Zhang Qijin emphasized that "Returning to Tibet" is a classic of divination in ancient China, which is based on gossip and observes celestial phenomena, geography and other factors to achieve good fortune and misfortune. In the "Return to Tibet", the use of gossip occupies a very important position, which reveals for us the development law and interrelationship of everything in the universe.
Then, Zhang Qijin interpreted the palace hexagram for us. Zhang Qijin said: "Gong hexagram is another important concept in Yixue, which represents the changes of time and space. In the Bagua diagram, each hexagram has its own house, and over time, the house of the hexagram will also change. This law of change reveals to us the ever-changing nature of everything in the universe. ”
So, what is the connection between Zhongtian Bagua and "Returning to Tibet" and Gong Hexagram?
Zhang Qijin explained that the Zhongtian Bagua Diagram was originally used to record and calculate the calendar, but the Bagua can only represent the eight solar terms, but it is difficult to represent more months. Since the Zhongtian Bagua can be sorted by the method of personnel, old and young, Zhongmeng to represent the solar terms, then, of course, the month can also be represented by the twelve hexagrams, and in this way, December is represented by the December hexagram like the generational change between people. As shown in the following table, this is what Ganbao of the Jin Dynasty said in the "Zhou Li": "Returning to Tibet" clouds: 'Fuzi, Linchou, Taiyin, Da Zhuang Mao, Yu Chen, Qianji, Ji Wu, Dunwei, No Shen, Guan You, Peel Xu, Kunhai'. ”
Starting from the May trigram, the beginning of the Qianqian hexagram changed and became the concubine hexagram, which was called the first life, and the month was changed to June, just like a change of generation; At the beginning of the Qian, the second line changed, becoming a hexagram, called the second, and the month became July, just like changing two generations; At the beginning of the Qian, the second line, and the third line changed, and became a negative hexagram, called the third world, which was August; At the beginning of the Qian, the second line, the third line, and the fourth line changed, becoming the Guan hexagram, called the fourth world, for September; At the beginning of the Qian, the second line, the third line, the fourth line, and the fifth line changed, and became the stripping hexagram, which was called the fifth generation, which was October; The six lines of Qianzhi have all changed and become Kun hexagrams, called the sixth generation, which is November. From the first to the sixth hexagram for half a year, and then from the kun hexagram, from the first to the sixth hexagram in turn, the compound hexagram is the first life, for December; The hexagram is the second and the first month; The Thai hexagram is the third world, which is February; Da Zhuang is the fourth, for March; Hexagram V, for April; Hexagram VI, for May. It's another half a year.
In this way, the "Returning to Tibet" uses the hexagram method of changing the world, like the change of generations between people, and uses the December hexagram to reflect the recorded month and its changes.
The "Gui Zang Yi" not only uses eight trigrams to represent solar terms, December hexagrams to represent months, but also uses sixty-four hexagrams to represent more detailed festivals among the eight solar terms, but the method of expressing the festival in the sixty-four hexagrams of Zhongtian is different from the method of expressing the festival in the sixty-four hexagrams of the innate one. The sixty-four hexagrams of Zhongtian are also represented by the eight pure hexagrams, and each pure hexagram is the head, taking the method of changing the Shijia hexagram of the December hexagram, and one hexagram changes out of another seven hexagrams, a total of eight trigrams, which respectively represent eight sub-sections in a solar term, that is, eight time periods. We divide the year into eight houses according to the solar terms, and call the eight pure trigrams that represent the eight festivals as the palace hexagrams, and the eight hexagrams containing each house that represent the eight sub-festivals as the minor eight trigrams.
So, how do the palace hexagrams change into the world hexagrams, and which small gossip does each one become?
Let the palace hexagrams be like the December hexagrams, starting from the beginning of the line, and the changes made by the first line are called the first hexagram; The changes made by the first and second hexagrams are called the second hexagram; The changes made by the beginning, the second and third lines are called the three hexagrams; The changes made by the first, second, third, and fourth hexagrams are called the four hexagrams; The changes made by the first, second, third, fourth, and fifth hexagrams are called the fifth hexagram. In this way, including the main palace hexagram, there have been six generations, if it changes like this, it will inevitably become another palace hexagram, which is not good, and there are still two small gossip that must be changed.
Taking the Kun hexagram as an example, we know that the Kun Gong hexagram is paired with the winter solstice in "Returning to Tibet", after the winter solstice, a yang comes and goes, and the yang energy is born. The first and second lines of Kun have changed, becoming the Linhea, and the second hexagram; The first line, the second line, and the third line of Kun changed and became the Thai hexagram, and the Tai was the third; At the beginning of Kun, the second, third, and fourth changes became the Great Zhuang hexagram, and the Great Zhuang became the fourth generation; At the beginning of Kun, the second, third, fourth, and fifth lines changed, becoming the hexagram and the fifth generation. At this time, including the Kun hexagram, it has gone through six generations, and if it changes again, it will become a Qiangua, and the Qiangua does not belong to the Kungong hexagram, so the remaining two small hexagrams cannot continue to change like this.
What's next? What kind of hexagram has it become? For the two trigrams, when the hexagram is overlapped, there will be the following situations, one is that the two trigrams are only the same yin and yang nature, the second is that only the yin and yang properties of the lower hexagram are opposite, the third is that only the middle hexagram is the same, the fourth is only the opposite nature of the middle line, the fifth is that only the upper line is the same, the sixth is only the opposite nature of the upper line, the seventh is the same nature of the three hexagrams, and the eighth is that the three lines are completely opposite.
That is to say, any two trigrams overlap each other, and they must be one of these eight situations, and the sixty-four hexagrams are divided into eight groups according to these eight situations, and each group must also include eight hexagrams, of which the corresponding three hexagrams with the same yin and yang properties must be the eight pure hexagrams, that is, the palace hexagrams.
From Zhang Qijin's interpretation, it can be seen that Zhongtian Bagua, "Returning to Tibet" and Gong Hexagram are actually related and mutually influential. First of all, Zhongtian Bagua is the foundation of "Guizang Yi", without which divination cannot be carried out; Secondly, the divination results in "Returning to Tibet" can be interpreted through the palace hexagram, which provides us with more specific and detailed information; In the end, these three together constitute a complete system of easy learning, revealing the nature and laws of everything in the universe for us.
Through Zhang Qijin's interpretation, we have a deeper understanding of the mysterious connection between Zhongtian Bagua and "Returning to Tibet" and Gong Hexagram. These connections not only give us a deeper understanding of ourselves and the world, but also provide us with a more comprehensive and accurate approach. In the future research and practice, we believe that Yixue will play a more important role and make greater contributions to the progress and development of human society.