It’s not very good, don’t listen.
Look at the Shuifengjing hexagram I made.
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It is difficult to eat if there is mud but no water, and raising carp in an overflowing pond is not a good idea.
A well-educated gentleman has the ambition to help the world, and is waiting for Bole's recommendation;
A magnanimous mind hides the root of wisdom, and a pure heart and few desires build a home.
Original text: Well: If you change the town without changing the well, you will lose nothing and gain nothing. Going to and from wells, the wells are filled with water, and the wells are not opened, and the bottles are empty, which is bad luck.
Translation Jing Gua: Renovating the city without renovating the well means that nothing has been done. People go to the wells to draw water. The wells are dry and clogged. Instead of washing them, they break the water pots. This is a dangerous sign.
Going back and forth to a well means repeatedly taking water from a well. 汔(qì), "Shuowen": "The water dries up." To, it means suffocation, siltation, to the end. "繘" means a rope for carrying water, "繘jujing" washes out a well. "縸" léi is commonly used as "puppet", "Shuowen": "puppet" means "puppet". "It means destruction or dilapidation. "Bottle" refers to a pointed-bottomed clay pot used to draw water from a well in ancient times. To dig out a well. To smash the bottle means to break the bottle used to draw water.
Ancient One goes through the ground to draw water and uses a bottle to draw water, which is called a well. The well is a hexagram for cultivating virtue. The well is used as a metaphor to illustrate that a gentleman should cultivate virtue and nourish the people. First, the city and the village can be moved, but the well cannot be moved, which is a metaphor for the virtue of the well. The second is that the water in the well is inexhaustible and the water is not filled. It is always unchanged and never changes. It is also used as a metaphor for the fact that residents come and go, constantly draw water for their livelihood, and the nourishment of the well is endless.
The water is under the pond, so the pond is exhausted. Trapped; water is in the swamp, and there is no end to it; therefore, they are exchanged for wells.
Liu Yuan said: The city is where one lives; the water is what life depends on. There is no time to rest. This is the case for those who fail to benefit and lose their tools. All the ways of governing the world are like this, where the benefits are endless but the achievements are not finished. ", the geographical hexagram is 'missing pond, abandoned well' is "well". Ninety-two and ninety-five are in the middle and have no correspondence. If the ninety-second line is in the upper position, the outer hexagram is "Kun"; "Kun" is the geographical hexagram ' The country' is "Yi". If the ascending line in the beginning corresponds to the four lines, 2, 3, and 4 do not "counter" each other, but are "qian" to each other. Even if the two ascending lines and the fifth line correspond to each other, The outer hexagram is not "Kun", so it is called "Gaiyi". Because the two lines do not correspond, the second to fourth lines are still the same as the original hexagram, so it is called "Don't change the well", and the one who does not change is also virtuous. .
Li Zhongzheng said: The Yellow Emperor began to build wells through the soil to block disputes. He opened four roads to connect the eight houses and dug wells in the middle from the Tang, Yu, Xia and Shang Dynasties. , the town is subject to change at any time, but the eight families are in the well system, so they will not change.
The position of the line will not change, and the hexagram will not change, so it is called "no loss, no gain". The symbol of the fourth hexagram is the positive and negative "dui", so it is called "the well is no loss, no gain". This means that the water from the well will come as it comes, and it will not be used for a long time. If there is not much of it, it is said that "there is no loss, no gain". "Water" refers to the outflow of water and the replenishment of water from the well; the well in the front is the well in which water is drawn, and the water in the back well is used. It is a well that stores water. When the water comes back, it still maintains its original shape, so it is called a "traveling well".
Li Shixuan said: In the system of the previous kings, because the well was a town, the town was changed to use the well. If you have it, you can't change the well to benefit the town. There are gains and losses in building the government, so it can be changed at any time, but the essence of building a center for the people will not change for a hundred generations. , so there is no gain. Everything can be lost for a long time, and the well cannot be lost for a long time, so it will not change for a long time. The water will rise and fall, and the cycle will continue.
The inner "Xun" in the still life means that the 'rope' is at the bottom, and 2, 3, and 4 "convert" each other to mean that the well is at the top. It is the hexagram image that the well rope has not left the well mouth when it is mentioned, so the line image is called "汔之也无" "Xiujing".
3, 4, and 5 "separate" each other and occupy the figure as "big belly" as "bottle"; 3, 4, and 5 mutually account for the still life as "destroyed things" as "destroyed" It is called "羸", which was commonly used in ancient times. "羾its bottle" is the phenomenon of a water bottle being stuck in a well. Since the bottle is hindered by the well, it will break if it is not overturned, so it is called "unfortunate".
Qiu Fuguo said: When you change a town, you don’t change a well, which is the nature of a well; no loss or gain, this is the virtue of a well; going to and from a well; the use of a well: These three sentences describe the matter of a well.
If you drain the well, you will not be able to use it; if you lose the bottle, it will lose its use: These two sentences talk about the matter of draining the well.
Li Shixuan said: Water does not come out by itself, it comes out due to things. The Tao does not follow its own path, but follows others. There are no gains and losses in the well, and those who have gains and losses are humans; nature has no gains and losses, and those who have gains and losses are habits. The vase is originally used to draw water. If a vase is not reached, it will be lost. If the vase is not completed, it will be lost. How can it not fulfill its power?
Well, that is, water well. "Book of Changes" uses the idea that a well can nourish people, and it is a metaphor that a gentleman should cultivate himself and beautify himself, and the benefits will be endless. The sixth day is soft and humble, and there is no response. It is like sludge at the bottom of a well but no water comes out, so it is of no use for raising people; the ninth day is masculine, but there is no response at the top. Although the water in the well is clear, there is no one to draw it, so it cannot help people. ; Ninety-three yang is righteous, just like the water in a well is clear, but there is no Yin under it, so there is a sigh of uselessness; Sixty-four yin is in position, but there is no response, it is better to meditate and wait; Ninth-five is respectful and is righteous , like a sweet spring that can nourish people; at the end of the hexagram "Well" in the six places above, the well is completed and has endless uses. If a well is not repaired, it will be of no use to support others, and if a person does not repair it, it will have no virtue of helping others. Therefore, the "Xiang Zhuan" says that a gentleman should imitate this image and encourage the people to help each other.
""Well": If you change the town without changing the well, you will have no loss or gain, and you will go back and forth to the well. When you arrive, you will not dig the well, and you will lose the bottle, which is bad luck." "Yi", 8 ancient families are 1 well and 4 wells are 1 town. The town can be changed, but the well cannot be moved. This is the meaning of "change the town but not the well". Here it is used as a metaphor for the "well road" that cannot be moved. People are inseparable from the specific environment at any time, and they must deal with the specific environment in a well-mannered way. They must not offend the people around them too much, otherwise they may encounter difficulties no matter how high their status is. For example, the Jiajing Emperor was almost strangled to death by several palace ladies. "No loss, no gain", the well water is inexhaustible, and the well water is not overflowing. This is a metaphor for the eternity of the well. "Come to the well" means that people come and go in the well, which is a metaphor for the order and universality of the well. The last sentence of the hexagram means that the wells are clogged and have bottomed out. If they are not cleaned and dug out, the pots for collecting water will be broken. This is a very dangerous thing. The hexagrams advise people to face or prevent difficulties and to always pay attention to the specific and basic living environment. This is the foundation for people to settle down and live their lives. The hexagram is called "well", which actually refers to the production and storage of items necessary for basic survival, such as storing grain to prepare for shortages, and its meaning is endless.
The "Kan" in the upper hexagram means water, and the "Xun" in the lower hexagram means entering. The bucket enters the well to draw water, so it symbolizes a well. The village may change, but the well remains unchanged. People come and go to draw water, but the well water remains clean and unchanged. When the earthenware bottle for drawing water almost reaches the water surface, the hanging rope is not fully extended, causing obstruction and causing the earthenware bottle to overturn and break, so it is dangerous. That is to say, the principle of using talents will never change, and there will be no fault in using talents without success. Personnel channels. It should be unobstructed, and tools that benefit the people should not be destroyed; by extension, when dealing with affairs, we should follow past practices and not change them arbitrarily. In this way, there will be no merit or fault, and there will be no change in progress or retreat. On the other hand, we should also be cautious and consistent, so as not to fall short of success.
The different hexagrams of Shuifengjing overlap (Xunxiakanshangshang). The upper hexagram is Kan, and Kan is water; the lower hexagram is Xun, and Xun is wood. On the upper ridge and lower Xun, there are trees nourished by water and growing vigorously. Water is an important condition for human survival, and water wells are important living facilities for residents. "Yi Gua" uses well as the hexagram name.
It is used to reflect the dependence between labor and life, natural conditions and human survival. This relationship can be summarized as "nurturing" in the language of the "Book of Changes". According to "Yun Ci" and "Xiang Ci", "nurturing" has two meanings. On the one hand, it refers to the reproductive conditions provided by nature to human beings. On the other hand, it refers to human beings' care and maintenance of the natural living environment, forming the " The special concepts of "keeping together" and "keeping wells".
The dry well has been exhausted for many years. Once the flowing spring comes out with fresh water, it is envied by people who are thirsty and the fortune comes naturally.
Jing Gua explains the principle of using talents. When you are in poverty, you must use talented people to overcome the shortcomings. It is a huge waste of talent to abandon talented people among the people, but personnel management is often blocked and cannot be used. Therefore, those in power must always pay attention to discovering talents and put them into use for the country to benefit the whole people. And talented people should also be sincere, continue to learn, enrich their strength, and serve the people as their ambition; otherwise, they will be eliminated because they are not suitable for the times.
The ten virtues of the well-field system described in "Tongdian" are exactly "change the town without changing the well, no loss and no gain, go back and forth in the well", "keep the well but not inexhaustible". The well field system was originally a specific application of Luoshu Jiugong Bagua in the agricultural system and construction planning system, and later evolved into the fundamental method of governing the country under the "Hongfan Jiuchu" during the Three Dynasties period.
The six lines of Jing Gua use three yang as the well water and three yin as the well body.
The sixth day of the lunar month is the bottom of the well. The well has just been dug and the wooden well plate has not yet been placed, so "well mud cannot be eaten." Ninety-two and ninety-three are well water lined with well-shaped wooden plates. The water has been clarified. Ninety-two is lower than the sixth day of the lunar month. It goes downwards, so "shooting the squid will cause the urn to leak." Ninety-three is still in the lower hexagram and cannot be used for drinking. On the above, so "acting with compassion" and "asking for Wang Ming". Sixty-four is the wall of the well, which is compared to the king, and the cultivation of virtue is like building the wall of the well with tiles. "Well Zong" can prove that the royal family of the Western Zhou Dynasty invented the terracotta well. The water in the Jiuwu well combines the virtue of Zhongzheng, so "the well is well, the cold spring is food". On the sixth day, when you reach the mouth of the well, you will see that the well has been completed. "Close the well and do not close the curtain." The people of the city will be blessed.
Chen Menglei said: In the preface of the six lines, there is first mud and two valleys, and the land of wells has not been used by anyone. If there are three beams and four beams in the human position, all personnel and affairs will be ready for use. If you collect it upward after five steps, it will reach the sky, its function will reach the things, and the shaft will be completed.
Huang Shouqi said: Li You's "well inscription" of the Later Han Dynasty said: "The well is valued, the cold spring is clear and cold, the law is like it, don't be self-levelling, take more without loss, take less without gain, and enforce the constitution If so, how can there be any evil?" This inscription regards the cold spring as a symbol of integrity and fairness, praising the quality of the well water that will not be damaged or filled, and placing the author's ardent hope for political clarity.
Huang Shouqi also said: The Jing hexagram personifies the well. First, the characteristics of the well are "change the city but not the well, lose nothing and gain nothing, and go back and forth to the well" to depict the image of a gentleman who is unswerving and selfless in his achievements. : Then it is said that "When the time comes, there is no orange well. If you lose the bottle, it is bad luck." It warns a gentleman that his virtues should be beneficial to others, and he must have a beginning and an end, and he must not fail in his success.
The original text "彖" says: Xun is close to the water and goes up to the water, a well. A well nourishes but does not lead to poverty. "If you change the town, don't change the well." This is because of the strong character. "Going back and forth to the well, the well is full of water, but there is no way to open the well." There is no success. "縸léiqiping" means bad luck.
The translation of "Yunci" says: The lower hexagram of this hexagram is Xun, and Xun is wood; the upper hexagram is ridge, and ridge is water. Water immerses and nourishes, and trees get water and grow. This is the hexagram of the Jing hexagram. A well nourishes people with water, which lasts for a long time. This is the virtue of the Jing Gua. The hexagram says "Improve the city without rebuilding the well", because the 92 and 95 yang lines are in the middle of the lower hexagram and the upper hexagram, and the position and image are consistent, so they are suitable for water wells and do not need to be modified. "People go to the wells to draw water, but the wells are dry and clogged, and they don't go to wash them." This means that the wells will lose their function for people in the long run. "Breaking the water tank" means destroying daily utensils, so it is a dangerous sign.
What is a well? Tuan says, "The Sun reaches the water and rises above the water." This is a well. That is, follow the nature of water and bring it up. The nature of water is lower, and it is also lower. Now let’s take it from above. How to get it? Tie the bottle with a rope and go deep into the water to draw it back and forth. The upper sill of the hexagram represents the water in the well, the lower Xun represents the rope, and the separation from each other represents the bottle. The rope and bottle falling into the water represent the image of drawing water. Xun means Shun means entering, and the ridge is water. "Kan" in the upper hexagram "Kan" in "Well" represents the sky, and "Xun" in the lower hexagram represents "rope" in still life, which is "straight object". To draw water from below, you need to put a rope to draw water up, so it is called "Xunhu Water" And get on the water."
Ma Qichang said: The water digested by rain and snow seeps into the earth and rocks, and accumulates to form a spring. A hole is opened in the ground to connect the spring, which is called a well. Therefore, it is said: Xun is close to water and goes up to water, which is a well.
Zheng Xuan said: Hom is water. Xun, wood, orange. The mutual body is separated from the inner body, and the outer body is separated from the inner core, which is a virtual bottle. The exchange becomes a dark pool, which is the mouth of a spring. It is said that the tangerine leads the bottle, goes down to the mouth of the spring, and draws water out, which is the image of a well.
Xun Shuang said: When wood enters and water comes out, it is the image of a "well".
Kong Yingda's "Justice" says: This explains the name of "well" based on the two bodies. In this hexagram, water is on the top, Xun is wood on the bottom, and Xun is entering. The wood enters the water and then rises above the water, which is the image of a well.
Lai Zhide said: Whenever water is drawn from a well, a windlass is used on top of the well, a well rope is attached to it, and a bucket is used to draw it down before it can be taken up. Therefore, only when the bucket is filled with water can it be lifted up. Therefore, it is said that "Xun reaches the water and rises above the water."
"The well is nourished and infinite", no matter how much it is used, it will not be exhausted. This is compared to the human body and all things in the world, which are worn out day by day but can come back again. If more goes away, more will come, and if less goes away, less will come. It is similar to well water, "no loss, no gain." Well water is used to nourish people inexhaustibly, so it is called "well nourishes people without being exhausted".
The two lines and the five lines are all in the wrong position, and the two lines in the middle "hard in the middle" are the enemy's response, so it is called "no change".
If you change the town, don’t change the well. It means that the village can be rebuilt and moved, but the well cannot. It is easy to use a well as a metaphor for the root of life, which refers to the life of all things. Its roots can no longer be changed, but its physical appearance can migrate or undergo various changes. Tuan said, "If you change the city but don't change the well, it is because you are just in the middle." This saying means that you don't change the well, that is, because you are just in the middle.
When it is strong, it is yang, which is the root of life; when it is in the middle, it means that life has a reliable and solid foundation. This foundation cannot be changed once it is established. If it changes, life will be difficult to protect, so it will not be changed. Therefore, "Xici Chuanxia" says that "well is the place of virtue." Virtue is Tao, the root of life; earth is the place where this root resides.
Kong Yingda said: The more you admire the beauty of a well, the more its virtues will grow, and it will provide endless supplies to people. The body of a well has permanence. Because of the two and five, the two and five are just in the middle, so they can settle down in their place without changing. If you don't explain the two sentences of "reciprocity", the words "no loss, no gain, reciprocity and well" are just in the middle, and have no other meaning, so there is no reference to the scripture.
The water has dried up, and the water in the well has dried up. Xiang, the rope used to lift water, also means "the well rope used to lift water can no longer be used to lift water." Xiang is a verb, and it means to lift water with a rope.
If the well is thin, its bottle will be unlucky. If the well is thin, it will catch, get stuck, or clamp all kinds of meanings; the bottle is a container for holding water. If the bottle holding water is stuck in the well, the water cannot be fetched, and the water cannot be used. The well will only have the name of a well and lose the reality of a well, so it is unlucky.
The first three words are the nature and function of the well, and the last two words are the consequences of the well losing its function. When a well is dry and has no water, it is compared to running out of Taoist objects. The inability to bring out water means that life is without Taoist objects, and life will be destroyed accordingly. Although there is water in a well, but the water-drawing tools are out of order, water cannot be lifted out, and life will be destroyed. Nature can no longer exist. Both situations are the fundamental reasons for the destruction of all things.
There is no success because it is not done. The well traps its bottle and covers it with water. So evil. So the water comes out and leads to the well. At the beginning of this year, I didn’t get the response five. Therefore, putting down the rope to draw water "has not been done", so it is called "not having merit".
"Well" refers to the second Yao, and "Ping" refers to the first Yao. The two Yao are not in the right position, and the rigid Yao occupies the middle position. The first Yao wants to respond to the fifth Yao, and is bound by the second Yao, so It is called "the bad luck in the bottle".
Liu Yuan said: People must rely on water to survive, and use it as the foundation of life. If the water is about to be drawn, if the bottle suddenly breaks down, the function of nourishing the well will be lost, and the use of water will be lost. This is To be evil. Mencius said: Digging a well nine feet deep and not reaching the spring is like abandoning the well, from which the intention comes out. Anyone who cultivates his moral character and governs the world in a way that can benefit endlessly but does not end his efforts is like this.
Original text "Xiang" says: There is water on the tree, a well. A gentleman persuades the prime minister by working for the people.
The translation of "Xiangci" says: The lower hexagram of this hexagram is Xun, and Xun is wood; the upper hexagram is ridge, and ridge is water. When water soaks and trees grow, this is the hexagram of the Jing hexagram. A gentleman observes this hexagram and uses the well water to nourish people, thus encouraging people to work hard and encourage each other.
The upper hexagram "Kan" in "Well" means "water", and the lower hexagram "Xun" means "wood" in the geographical area, so it is called "there is water on the wood".
The people in the "Kan" account are "people of the rivers and lakes" and the public are "people" and "lao", so they are called "laomin". The second to fourth words "dui" each other, so they are called "persuading the prime minister". It refers to the use of words to persuade, so that "working people" can be encouraged.
The lower sunda wood and the upper kan water are like water on the wood. Water on the wood means that there is water in the tree body, flowing upward from the rhizome, just like water from a well being drawn up for nourishment. people. A gentleman observes that there is water on the tree of the well hexagram, and draws up the water from the well to nourish the people. He realizes that he should teach the people, imitate the virtue of the well and work diligently in the well, and cultivate crops diligently to support it. He also urges the people to be friends with each other. Help and support each other to benefit the people.
Zhu Xi said: The moisture in the vegetation flows upward until the end of the tree, which means there is water on the tree. Zheng Xuan said: The tangerine is drawn from the bottle, lowered into the mouth of the spring and drawn water out, which is the image of a well. Jumei, the ancients used a horizontal wooden frame on the well, hung a water-drawing device on one end, and tied a heavy object on the other end, and used the lever principle to move up and down to draw water.
Wu Ruyu said: A gentleman observes the image of a well and thinks of it as the law of a well field. He makes the people obey the fields and work hard, encourages them to work hard to support them, and encourages them to help each other and not dare to be lazy.
Zhang Hongzhi said: The system of well fields does not fulfill the true meaning of well fields. Wells should be dug outside the ditches to prepare for emergencies, provide irrigation, and provide support from friends. This is the complete meaning of well maintenance.
Ma Qichang said: There is water on the wood, which is the image of orange and orange, and it is also used as a well. The tangerine trees are in constant motion, and they also have the meaning of labor.
Li Xinzhuan said: Advising ministers is also designed for the well field, that is, making friends, helping each other, and supporting each other.
The well is connected, and the water reaches it. The land of virtue. Wells are used for drawing water, and human beings cannot live without the nourishment of water. Therefore, a well should be stable and cannot be moved. The Book of Changes uses this image to warn people that they must cultivate morality. Even when changes are necessary, we should stick to the right path and start well and end well. Therefore, it is said: A well is a place of virtue; a well stays in its place and does not change its position. The Jing Gua Xiangci says: A gentleman persuades the prime minister by working for the people. The well is connected, and the water reaches it.
A person who understands the people must understand them and communicate them to those who govern the country. Those who govern the country should respect the people's will and comply with it. Only in this way can the world last forever. The so-called "working the people and persuading the prime minister" is why it is said: Wells are used to distinguish meaning. The meaning of this meaning is to have a profound understanding of the great meaning.
Kong Yingda Shu: "Work means hard work and reward; Xiang means help. The well is righteousness, nourishing and nourishing without being exhausted. A gentleman uses the kindness earned by hard work to care for the people and encourage them to help. If you succeed, you will be nourished and not poor."
Zhu Xi said: "Those who work for the people should use the king to support the people; "Righteousness."
As for the history of the invention of water wells, there are two theories in ancient literature: "Yellow Emperor penetrated the well" and "Bo Yi made the well", and the two are not inconsistent with each other. "Book of Zhou": "The Yellow Emperor crossed the well", "Shiben": "The Yellow Emperor first penetrated the well when he saw all kinds of things." "Shiben·Zuopian", "Lu Shi Chunqiu·Don't Bow", "Huainanzi·Benjing" "Xun": "Bo Yi makes a well". "Huangdi Chuanjing" mainly refers to relatively primitive water wells, so it is called "Chuangjing", and Boyi is an expert in water conservancy. "Boyi makes wells" refers to the maturity of water well construction technology, and archaeology has also confirmed this.
The Huangdi's construction of wells focused on establishing the ideal system of the "well field system". The well field system was a specific measure for a gentleman to "work the people and persuade the prime minister." Du You's "Tongdian·Shihuodian·Xiangdang" says:
In the past, the Yellow Emperor began to build wells in the soil to block the end of the border, and immediately controlled the acres to prevent shortages. He made eight houses have wells and opened four wells. The road is divided into eight houses, and a well is dug in the middle. The first one is not letting one down, the second one is no expense to the family, the third one is the same customs, the fourth one is skillful and clumsy, the fifth one is the connection of wealth, the six one is the preservation of life and death, the seven one is going in and out of company, the eight one is marrying a matchmaker, the nine one is nothing. If there is mutual loan, ten illnesses will help each other. Therefore, affection can be obtained and marriage can be achieved, and production can be obtained and equalized; if equalization is achieved, the road to bullying will be blocked, while through intimacy, the desire for fighting and litigation will be eliminated. Since he is pastoral in a town, one well is a neighbor, three neighbors are friends, three friends are li, five li are towns, ten towns are capitals, ten capitals are divisions, and ten divisions are prefectures. If you first divide it into wells, it will be done on the ground, and if you plan it at the state, it will be detailed. Up to the Xia and Yin Dynasties, it was difficult to make it.
The above-mentioned well field system has ten great virtues, which means "to persuade the prime minister". "Up to the Xia and Yin Dynasties, it was not easy to change the system." That is to say, the hexagram "Change the town but not the well." "Zhou Li·Di Guan·Xiao Situ" says "it is through the land and the wells to pasture the fields, the nine people are wells, and the four wells are town." , the planning of villages and towns is based on wells, so it is said that "if you change the town, don't change the wells".
The well-field system perfectly unified agricultural planning, urban planning and social governance, creating what Confucius said was the main system of a well-off society in the Three Generations period, and deeply influenced the famous system of Chinese towns and buildings. The town names are: Shijing, Jingyi, Jingguo, Jingcao, Haote (Mongolian: Jing); the settlement names are: Xiangjing, Sangjing, Jinglu, Jingxu, Jinglu, Jingli; the street names are: Jing Lane, well, alley (from the Yuan Dynasty Mongolian: well); house names include: well house, well house, well courtyard, well courtyard, patio; decoration names include: well Lan, well bed, well eyebrow, Qijing , caisson, longjing; etc. The word "well-organized" comes from the layout of the well-field system; the word "away from home" comes from the well-centered planning of the village, and the well has the concept of home.
The Jingtian system completely conforms to the Nine Palaces and Bagua format of Luoshu. This is not accidental. Fuxi’s paintings of Bagua laid the foundation of Chinese culture. The Lingjiatan Hanshan Jade Edition 5,500 years ago already has the Nine Palaces Bagua format, which is better than the Yellow Emperor’s. 700 years earlier, the Yellow Emperor established the well-field system to inherit the orthodoxy of Chinese culture.
"Shangshu" says: "Yu is the successor, Tian is Xi, Yu Hongfan Jiuchu, Yilun Youxu." "Shangshu·Hongfan" Confucius said: "Heaven and Yu, Luo published the book, the divine turtle The text came out and was listed on the back, and the number was up to nine. Therefore, Yu ranked it and divided it into nine categories. "Hong Fan is the fundamental law, and the original meaning of "Chou" is cultivated land (ploughing, plowing, from). The ancient characters for "well" and "field" are well-shaped, which are the remains of the well-field system in ancient writing). The original meaning of Jiuchou is the nine-square grid well-field system. Later, Jiuchou was extended to the country's comprehensive social system.
"Shuowen" said: "Punishment is from the sword." "Yi" said: 'The don is the law.'" Duan Yucai's note: "This quote from the "Yi" says "from the well" "Jing Zhe, Dharma" comes from the "Yi", and Sima Biao's "Five Elements Chronicles" quotes the "Yi" to say the same thing. "I thought: "Well, Dharma" should be derived from the Jingtian system, which is not found in this edition. "Yizhuan" should be a relic of the ancient "Yizhuan".
The ancient word for punishment comes from well. The word "well" next to it refers to a shackle torture instrument similar to a wooden well plate. There were shackles during the time of the Yellow Emperor. "The Classic of Mountains and Seas·Dahuang Nanjing": "There is a tree growing on the mountain. It’s called maple. The maple tree is called maple when Chi You abandoned its shackles.” Guo Pu notes: “Chi You was killed by the Yellow Emperor, and he abandoned his weapon and turned it into a tree.
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"Zhuangzi Tianyun": "The affairs of Jiuluo must be governed by virtue. " Lu Deming's "Explanation" said: "This is the nine categories of "Luo Shu" that Yu received! "Wang Xianqian's "Jijie" quoted Yang Shen as saying: "Jiu Luo, "Jiuchu Luo Shu". "
"Hanshu·Five Elements Chronicles 1": "Liu Xin thought that the Huixi family succeeded heaven and became king, so he drew it after receiving the "River Map"; this is the Eight Diagrams. When Yu controlled the floods, he gave him "Luo Shu" and presented the law, which is also called "Hong Fan". ”
Since Fuxi, the Nine Palaces and Bagua culture of Luoshu has been influencing all aspects of Chinese civilization: the well field system has been implemented for more than two thousand years, the territorial division of “the vast traces of Yu, painted as Jiuzhou”, the nine palaces system of Mingtang, and the quadrangle courtyard The open space in the middle is called "patio", which is the remnant of the well-field system culture. The "Nei Jing" has the method of nine palaces, eight winds, and nine needles. Nine is the supreme number. Liu Hui's "Nine Chapters Arithmetic Notes" said: "Zhou Gong's system of rituals has nine number. Nine numbers and so on, nine chapters are also. "The Yang Yao in "The Book of Changes" is called Jiu. Qimen, Taiyi and Kanyu Xuankong in mathematics all use Luoshu Jiugong as the image number model.
Kun Gua is the source of life and things. Without sufficient supplies, existence is threatened, let alone development and growth. The first reason is that the water that ensures life safety is lost through seepage and downstream, and the second is that the retained water is also blocked and separated. , cannot do its best. Jing Gua is just the opposite. For example, those Populus euphratica trees growing in dry Lop Nur can use their very deep roots to absorb water from deep underground, transport it to the branches, and can also absorb and utilize it day and night in the desert. The dew formed by the temperature difference creates a state of water on the wood, which is a state where water can be obtained and life supplies can be guaranteed. For people, if the rivers and lakes have dried up, they have to dig wells to survive in the same place. In ancient times, water was drawn to the ground through wooden windlass or waterwheels, which also showed the image of water on wooden wheels and barrels. Whether trees stretched their roots or people dug wells, they all used water deep underground. , make it rise, and ensure supplies. This is the fundamental wisdom for relieving difficulties. First, it raises the water lost by infiltration. Second, it opens up the original blockage and isolation.
The Jing Gua. The theme is to explain the wisdom of being able to nourish people when they are poor. The term "well nourishment" was developed from the wells to ensure water supply for people's livelihood:
The first level is that the wells can ensure drinking water;
The second level. On the first layer, if there is water, there will be agriculture, which can guarantee agricultural production; on the third layer, when agriculture develops, it will be possible to guarantee the development of other industries, causing a fine division of labor in society, forming a place where industry and commerce are concentrated, and also It is the market, which meets the broader and higher needs of people's livelihood;
On the fourth level, people who abide by social rules can guarantee life, production and exchange in a safe and orderly environment. In this way, there is Only in this way can the people truly enjoy the fruits of labor and the blessings of social well-being;
On the fifth level, people need material enjoyment, as well as It requires spiritual enjoyment, cultural and artistic enjoyment, and thus forms different states of human spiritual civilization and institutional civilization. It is in this state of civilization that people can nourish their hungry minds and continuously stimulate labor and creation. The vitality;
On the sixth level, well cultivation is not just about one moment and one place. It is only possible to achieve continuous expansion and improvement by entering the ideal realm of great harmony.
The six levels of well cultivation correspond to the different stages of human social development. For primitive people, life is as long as there is water. This is the first level of well cultivation for the society that produced agricultural and animal husbandry production. , belongs to the second level of well-supported state. For the society that has produced handicrafts and low-level commodity exchange, it belongs to the third level of well-supported state. For the modern society that has produced large-scale machine production, it belongs to the fourth level of well-supported state. For an ideal society of harmony, democracy and prosperity, it belongs to the fifth level of well-nurturing state. When humans enter the ideal state, they will have new and higher-level pursuits, which is the sixth level of well-nurturing society.
As individuals, people will occupy the same level and status in the natural state of well cultivation and the social state. They all survive, develop and rise in the well cultivation of the natural society of heaven and earth. While obtaining well cultivation, it also has a positive or negative impact on the environment of well cultivation. In this way, everyone obtains different life values.
"There are water and wells on the trees, and the gentleman works for the people and persuades the prime minister." The gentleman here refers to the upper class of society, those who are in management positions, guarantee social security status and educational status, and belong to the superstructure of society. part of the people.
These people are not directly engaged in material production, but they must enjoy the material fruits. That is to say, they must have water on the trees and be nourished by wells. How can their well nourishment be guaranteed? Only by serving the economic foundation and ensuring the normal progress of social labor production, and only by persuading and educating people to master labor skills and helping each other, can people live and work in peace and contentment, and they can obtain tax revenue and live a happy life. Lived.
There is nothing wrong with working for the people and letting them get rich through hard work. However, in ancient times, due to the division of labor between the brain and the body, working people were restricted from enjoying culture, art and superior living conditions. Gentlemen were in a dominant position and were under the prejudice of looking down on physical labor and working people. They only knew how to persuade the people to perform manual labor. Rather than stimulating their spiritual and cultural creative functions. Modern gentlemen should strive to pursue the realm of intellectualization of the working people. Encouraging the prime minister and educating the people to help each other is also correct in itself. However, in ancient times, there was also a side of hypocritical preaching. Because there is de facto exploitation and being exploited, the poor helping the rich and the poor supporting the rich are the essence of an exploitative society. It is natural for the poor to help the poor. It is also good and good for the rich to help the poor and should be promoted. For those who are unkind and unwilling to help the poor, who look down on the poor, and who only deceive the poor, the poor cannot just listen to their hypocritical persuasion and dream about asking God to bless happiness in the next life in a state of hardship. A gentleman in modern society should share the fate of the working people, so that he can be nourished ideally and enjoy the high honor and status of serving the people.