First of all, it needs to be clear that "The Book of Changes" did originally exist as a book of divination. To be more precise, "The Book of Changes" is one of the three books of divination in ancient times. . According to the "Book of Rites of the Zhou Dynasty", the method of Taibu Zhang's Three Changes, one is called "Lianshan", the other is called "Guizang", and the other is called "Zhouyi". However, in ancient times, divination was often associated with political, military and other major events, and national decision-making often relied on the results of divination. Therefore, it was the philosophical connotation behind divination that indirectly affected people's behavior and thoughts. In other words, the philosophical thoughts contained in the "Book of Changes" are the intrinsic basis of the method of divination, that is, the principle is the body and the divination is the use.
Accurately but not precisely, "The Book of Changes" can be regarded as the earliest founding philosophical work of our Chinese civilization. It is also the origin of our Confucianism, Taoism and many traditional cultures and concepts. The so-called benevolent person When you see it, you call it benevolence, when the wise see it, you call it wisdom, but the common people use it every day without knowing it.
There is no obvious dispute between Yi theory and Xiangshu. After the Qin Dynasty, the Book of Changes survived with divination.
As for the Han Dynasty, when doctors of the Five Classics were appointed, the development of the "Yi" study reached a peak. The schools of "Yi" study in the Western Han Dynasty can be roughly divided into teaching the past and promoting great friendships, yin and yang waiting for disasters, and chapters and sentences guarding the teacher and talking about harmony. There are four schools of interpretation of "Ten Wings", and the Eastern Han Dynasty is also divided into four schools. One is Ma Rong and others who wrote chapters and sentences for "Fei Shiyi"; the other is Zheng Xuan and Xun Shuang who wrote "Jingshi Yi" and "Fei Shiyi"; the third is He was the author of Meng's Yi by Yu Fan, with reference to Najia's book in Zhou Yi Shen Tongqi. The fourth was Lu Ji's special treatment of Jing's Yi. From this we can see that the Han Confucians headed by Meng Xi and Jingfang Mainly expounds the theory of images and numbers. Since the "Zhou Yi Commentary" written by Wang Bi of Wei became popular, the "Yi" in the Han Dynasty declined, and Wang was deposed by all Xiangshu, which was the first major turning point in the history of "Yi" study. During the Tang Dynasty, Kong Yingda wrote essays for Wang Bi and Han Kangbo, which made Wang's Yixue widely spread. However, Li Dingzuo's "Jijie of Zhouyi" preserved the remnants of the Shushu of the Han Dynasty. In the Song Dynasty, Chen Tuan and Shao Yong appeared. Later, Yi pictures such as "Pictures of Heaven and Earth Nature", "Pictures of Xiantian", "Pictures of Acquired Days", "River Pictures", and "Luoshu" appeared, as well as "Ziwei Dou Shu" and "Meihua Yi". The method of counting and divination spread, and the numbering technique became popular again. Zhu Xi took the diagrams of the Yi and incorporated them into its principles, and thus the study of the Yi changed again. Cheng Zi, Hu Yuan, etc. specialized in elaborating principles, while Li Guang, Yang Wanli, etc. participated in political affairs. The schools of "Yi" school became more and more numerous. The Yuan Dynasty drew heavily on Cheng and Zhu's studies, while the Ming Dynasty used Zen to interpret the Yi. The "Zen Interpretation of the Zhou Yi" written by the eminent monk Zhixu of the Ming Dynasty was its model. When the Sikuquanshu was compiled in the Qing Dynasty, the development of "Yi" theory was mainly divided into two schools and six sects: one was Xiangshu, which was said by Han Confucianism, the first was changed to Jing and Jiao, the second was changed to Chen and Shao; the second was Yili, which was promoted by Wang Bi , one changed to Hu and Cheng, and the other changed to Li and Yang. In modern times, the main scholars of "Yi" are Mr. Hang Xinzhai, who studies the old and new interpretations, and Mr. Shang Binghe, who interprets Xiangshu. The Zhouyi Book of Changes, a newly unearthed silk book in recent years, is also a new hot spot in research.
Looking at the development history of the Book of Changes, we can see that it has far more branches than any other in its history. The so-called Book of Changes is vast and all-encompassing. Therefore, we must not be biased in understanding the Book of Changes. Believe what the family says.
The value of "The Book of Changes" does not lie in whether it can really predict the future, but in the way of thinking of the ancestors of the Chinese nation contained in it. If we can draw some wisdom and enlightenment from it, and face the torrent of time without regrets, fear, confusion and understanding of fate, then the value of "The Book of Changes" will be fully reflected. The so-called "people who are good at "Yi" do not know, there is no great good."
1. Description of the Yarrow Divination Procedure:
"Yarrow Divination Method", three changes to one line, repeat the steps six times, ***eighteen changes, get Six lines form a hexagram.
★The first change:
(1) Hold fifty yarrow sticks, take out any one of them and place it far away in front of you. (One root represents Tai Chi)
(2) Divide the forty-nine yarrow stalks into two handfuls at random and place them on the left and right hands of the table. (Like the two instruments of heaven and earth)
(3) Pick up a piece of yarrow on the right hand side and sandwich it between the ring finger and little finger of the left hand. (Like the three talents of heaven, earth and man)
(4) Count the handful of yarrow on the left hand four by four with your right hand, and hold it in your right hand until there is only one left.
, two, three, four. At this time, put the yarrow in the right hand back to the left, and sandwich the remaining yarrow in the left hand between the ring finger and middle finger of the left hand. (Four roots symbolize four o'clock)
(5) Pick up the yarrow on the right hand side, count it out four by four with your left hand, and hold it in your left hand until there is only one left in your right hand
, two, three, four. At this time, put the yarrow in the left hand back to the right, and sandwich the remaining yarrow in the right hand between the ring finger and middle finger of the left hand.
(6) Take off the yarrow held between the fingers of your left hand, form a handful, and place it horizontally in front of you.
★Second change:
At the end of the first change, pick up the yarrow on the left and right sides and bring them together, and repeat steps (2) to (6) above. Note
The handful of yarrow synthesized with the right hand in step (6) is placed horizontally closer.
★The third change:
At the end of the second change, pick up the yarrow on the left and right sides and bring them together, and repeat the above steps (2) to (6). Note
The pinch of yarrow synthesized in the right hand in step (6) is placed closer to the side.
Put together the remaining yarrow on the left and right sides and divide it by four. The resulting quotient is nine, eight, seven or six. The symbols of these
numbers are as follows: nine - Lao Yang, eight - Shaoyin, seven - Shaoyang, six - Lao Yin.
This is the first line. Repeat the above steps five times. After eighteen changes, six lines are obtained, forming one hexagram.
If the Yao in the hexagram is Lao Yang and Lao Yin, it means changing the Yao, the Lao Yang Yao becomes Yin Yao, and the Lao Yin Yao becomes Yang Yao. The original hexagram obtained
is the original hexagram, and the hexagram obtained after changing the lines.
Those who use divination to predict the fortune tell the truth."
Yi Li uses lines to judge hexagrams. Zhu Xi's "Book of Changes Enlightenment" once summarized seven rules, which can be used as a reference:
(1) One line. Changes are accounted for by the Yao Ci of the original hexagram.
(2) For those with two-line changes, the Yao-words of the second-line hexagram will be accounted for, and the Yao-words of the above-mentioned hexagram will be the main ones.
(3) Three-line changes are accounted for by the hexagrams of the original hexagram and the hexagrams of other hexagrams, and the hexagrams of the original hexagram are the main ones.
(4) The four-line changes are accounted for by the two unchanged lines in the hexagram, with the following line being the main one.
(5) The five-line changes are accounted for by the unchanged lines in the hexagram.
(6) If the six lines are all changed, the two hexagrams of Qian and Kun are accounted for by using nine and using six, and refer to the hexagrams. The remaining sixty-two hexagrams account for the hexagrams and hexagrams of Yi
.
(7) If all six lines remain unchanged, the original hexagram will be used.
Probability analysis of Er and Yarrow's Yi method:
If an integer is divisible by four, it is represented by 4n; if it is divided by four, the remainder is one, it is represented by 4n+ 1 is represented; if it is divided by four, the remainder is two, it is represented by 4n+2; if it is divided by four, the remainder is three, it is represented by 4n+3.
★ 1. Analysis of the results of the first change:
1.1 Divide forty-nine yarrow roots into two handfuls at will, and hold them in both hands. If the number of yarrows in the left hand is divisible by four (4n), then at the end of the first change, the total number of yarrows in the left and right hands must be 40.
1.2 In other situations (4n+1, 4n+2, 4n+3), the first change ends, and the total number of yarrows in the left and right hands must be 44
1.3 So we know At the end of the first change, the total number of yarrows in the left and right hands is only 40 and 44, so the probability of occurrence is 1
/4 and 3/4.
★ 2. Analysis of the results of the second change: At the end of the first change, the total number of yarrows in the left and right hands was only 40 and 44.
2.1 At the end of the first change, the total number of yarrows in the left and right hands is 40, then at the end of the second change, if the number of yarrows in the left hand
is 4n or 4n+ 3. The total number of yarrows must be 32. If the number of yarrows in the left hand is 4n+1 or 4n+2, the total number of yarrows must be 36
, so the probability of occurrence of both is the same.
First change, second change
│ ↓
↓ ┌→32
40→┤
└→36
2.2 At the end of the first change, the total number of yarrows in the left and right hands is 44, then at the end of the second change, if the number of yarrows in the left hand
is 4n Or 4n+3, the total number of yarrows must be 36. If the number of yarrows on the left hand is 4n+1 or 4n+2, the total number of yarrows must be 40
, so we know the probability of occurrence of both same.
First change, second change
│ ↓
↓ ┌→36
44→┤
└→40
★ 3. Analysis of the results of the third change: At the end of the second change, the total number of yarrows in the left and right hands is 32, 36 and 40.
3.1 At the end of the second change, the total number of yarrows in the left and right hands is 32. Then at the end of the third change, if the number of yarrows in the left hand
is 4n or 4n+ 3. The total number of yarrows must be 24. If the number of yarrows on the left hand is 4n+1 or 4n+2, the total number of yarrows must be 28
, so the probability of occurrence of both is the same.
The second change and the third change
│ ↓
↓ ┌→24
32→┤
└→28
3.2 At the end of the second change, the total number of yarrows in the left and right hands is 36, then at the end of the third change, if the number of yarrows in the left hand
is 4n Or 4n+3, the total number of yarrows must be 28. If the number of yarrows in the left hand is 4n+1 or 4n+2, the total number of yarrows must be 32
, so we know the probability of occurrence of both same.
The second change and the third change
│ ↓
↓ ┌→28
36→┤
└→32
3.3 At the end of the second change, the total number of yarrows in the left and right hands is 40, then at the end of the third change, if the number of yarrows in the left hand
is 4n Or 4n+3, the total number of yarrows must be 32. If the number of yarrows on the left hand is 4n+1 or 4n+2, the total number of yarrows must be 36
, so we know the probability of occurrence of both same.
The second change and the third change
│ ↓
↓ ┌→32
40→┤
└→36
★ IV. Analysis of the results of all changes:
4.1 At the end of the first change, when the total number of yarrows on the left and right hands is 40, the second change and the third change The probability analysis diagram of the three changes is shown below
The probability of the first change, the second change and the third change
│ │ ↓
│ ↓ ┌→24 (Saturday) 1/4 * 1/4 = 1/16
│ ┌→32→┤
↓ │ └→28 (Seven) 1/4 * 1/4 = 1/16
40→┤
│ ┌→28 (seven) 1/4 * 1/4 = 1/16
└ →36→┤
└→32 (eight) 1/4 * 1/4 = 1/16
4.2 At the end of the first change, the total number of yarrows in the left and right hands When it is 44, the probability analysis diagram of the second and third changes is as follows
Below:
The probability of the first change, the second change and the third change
│ │ ↓
│ ↓ ┌→28 (seven) 1/4 * 3/4 ??= 3/16
│ ┌→36→┤
↓ │ └→32 (eight) 1/4 * 3/4 ??= 3/16
44→┤
│ ┌→32 (eight) 1/4 * 3/4 ??= 3 /16
└→40→┤
└→36 (9) 1/4 * 3/4 ??= 3/16
↑
If you don’t take this into consideration, you will make mistakes! ”
4.3 The probability of occurrence of Yang Yao and Yin Yao in the hexagram is (5/16+3/16): (1/16+7/16)=1:1, Yang Yao appears in the hexagram< /p>
The probability is the same as that of Yin Yao. This conclusion is the same as that of money hexagram and divination. But the probability ratio of the Yang Yao movement and the Yin Yao movement
is 3/16:1/16, which means that the Yang Yao movement is easier, three times that of the Yin Yao movement. Yao
has the same probability of action.
Lao Yin (six): 1/16
Shaoyang (seven): 5/16=1/16+1/16+3/16
Shaoyin (eight): 7/16=1/16+3/16+3/16
Lao Yang (nine): 3/16
"A Study of the Ancient Bottles of the Book of Changes" ":
Jin defeated Chu Yanling and recovered
In the 16th year of Chenggong's reign. Jin and Chu met in Yanling. Jinhou Zhizhi. Shi said. lucky. Its hexagram meets again. say. Nan Guo frowned. Shoot his Yuan Wang. In the eyes. The king of the country is injured. What to expect if you are undefeated. The public follows it. And fight. Lu Qi shot his king. middle eye. The Chu army was defeated.
Full hexagram:
▅▅ ▅▅
▅▅ ▅▅
▅▅ ▅▅
▅▅ ▅▅
▅▅ ▅▅
▅▅▅▅▅
Note: There is no need for euphemisms here.
Du's note said: Fu, in the hexagram of Yang Chang, the Yang Qi starts from the child and goes south to push the Yin, so it is said that the Southern Kingdom is also pressed: the child is facing the north, and when a Yang is born, it will gradually grow, and when the Yang grows, it becomes Yin. It disappears, so it is called pushing and frowning. If the Southern Kingdom frowns, it will be blamed. Li is the prince. "Zhengyi" says: Li is the sun, and the sun is like the king, so it is the prince, and it is also the eye. The yang energy stimulates the south, and it looks like a flying arrow.
He's "Exegesis" says: "I regret my chastity, and I use the vibration of the wood to enter the earth, which is the meaning of shooting."
Reference material: "Analysis of the Probability of Occurrence: Yarrow in Yi" by Ye Baixian