Iconicity theory (1 1-20)

1 1, the three "opposites" in hexagrams.

Six hexagrams form three opposites, namely, the first and the last, the second and the fourth, the third and the fifth. Except for the opposite hexagram, each hexagram is "adjacent" to the other four hexagrams. This relative adjacency has nothing to do with the yin and yang of hexagrams, and both yin and yang exist.

The first hexagram is the opposite of the last one. In the hexagrams, there are many images of early hexagrams, such as "diving", "foot" and "toe", such as "hiding the dragon" at the beginning of the stem, "peeling off the bed to get enough" at the beginning of the bite, "straightening the toe" at the beginning and "bending the toe" at the beginning of the strong.

There are also many images of hexagrams, such as "Kang Long" on the head, "Good fortune from heaven" on the head, "When to travel" on the head, "Over the top" on the head, "salty auxiliary, buccal tongue" in the mouth, and "shooting falcons in public on the high mountains" in the interpretation.

Two hexagrams are relative to four hexagrams. There are many relative examples in taking pictures of Er Yao and Si Yao. For example, Er Yao said "no lawsuit" and Si Yao also said "no lawsuit". The second divination says "there is fish in the bag" and the fourth divination says "there is no fish in the bag". The second divination of Feng Gua is about the "Japan-China War", and the fourth divination is also about the "Japan-China War".

Three hexagrams are opposite to five hexagrams. There are fewer examples of taking pictures of Sanyao and Wuyao, but it is not without them. For example, Gu San talked about "the method of godfather" and Gu Wu also talked about "the method of godfather". Guan San talks about "watching my life", and Guan Wu also talks about "watching my life". Three talks about "innocent disasters" and five talks about "innocent diseases". Constant three stresses "not constant virtue" and constant five stresses "constant virtue". Three lectures on "gentlemen" and five lectures on "amaranth and land" From these figures, we can easily see that there is also a relative relationship between the three hexagrams and the five hexagrams.

There is a saying in Cohesion about the opposition between two and four, and the opposition between three and five, that is, "the same work is different". But because I don't know the true divination, the following explanation is wrong, such as "its goodness is different, its reputation is more than two, its fear is more than four, and its proximity is also wrong." Soft is the way, and unfavorable is far away. It should be blameless and soft to use. Three and five work together, but it's different. More than three fierce, more than five pillars of islam, expensive and so on. " In hexagrams, two and four, three and five are at the same level, forming two cross-seesaws or two scales. There is no good or evil, no distance, no dignity.

12, the three levels of hexagrams

According to the high school and low school, six levels are divided into three levels, that is, the first level is the lower level, the second, third, fourth and fifth levels are the middle level, and the upper level is the upper level.

In the form of hexagrams, it has been recognized by most Yi scholars, and it can also be proved by many images. The problem is that the two, three, four and five hexagrams are at the same level. From a hierarchical point of view, they are all at the same level, and it doesn't matter whether they are high or low. Taking pictures is called "preface", and five hexagrams talk about "chastity promotion"

29) The three, four and five hexagrams are on the same horizontal line, which can also be proved by the photos of six hexagrams. At the beginning, it said "Hidden Dragon", and at the beginning, it said "See Dragon in the Field". Here we have to ask, where did the dragon "dive" at first? It goes without saying that it must be under the "field", that is, the so-called "deep" in four words, and "deep" is even lower than "field". Speaking of "Kanglong", where is this "Kanglong"? It must be in the sky, that is, the highest place. The hard part is the five hexagrams, which say "the flying dragon is in the sky". It is clearly said here that this "dragon" is flying in the sky. So, is the five hexagrams "heaven" or "heaven"? If the five hexagrams are "heaven", then the upper hexagrams are "beyond the sky", and if the upper hexagrams are "heaven", then the five hexagrams are not "heaven". It turns out that Gan Er and Gan Er are at the same level, one is Tian and the other is Tian. This is because there is no boundary between heaven and earth. This situation is like saying that there are clouds in the sky, but if you stand on the top of Mount Tai, you will also see the scenery with clouds under your feet.

The image of Ganer is "Tian". In fact, there are four examples of the image of "heaven". For example, Yoko said "there are no birds in the sky" and Xuner said "there are three things in the sky". Both two and four can be used as "fields", indicating that there is no difference between high and low.

13, up, down, up, down, left and right on the hexagram

In the hexagram style, the beginning is the bottom, the top is the top, and the 2345 is the middle of a hierarchy. However, the four hexagons in the middle layer are not at the same point or on the same straight line. As mentioned earlier, these four hexagons also form a "circle", and they can also be divided into front, back, left and right.

The most typical example of distinguishing front, back, left and right is Feng Gua's "broken right arm". If the third one is right, then the five opposite ones are left. There are three on the right and five on the left. We can know that two are the front and four are the back.

The beginning is the bottom, the second is the front, the third is the right, the fourth is the back, the fifth is the left, and the top is the top. This is a method of locating six hexagrams, which has nothing to do with the yin and yang of hexagrams. As long as it is the beginning, it is the bottom, the second is the front, the third is the right, the fourth is the back, the fifth is the left, and the top is the top. Up and down relative, left and right relative, front and back relative, this positioning and relative relationship is of universal significance.

There is also a position problem to distinguish up, down, front, back, left and right. The above distinction is to stand outside the hexagram body and face the hexagram body. If you stand in a certain position, the left and right may be translocated. For example, when Ming Yi said that "Ming Yi is on the left", he stood on the position of "two" and regarded "three" as "left". The reason why Shi Gua emphasized "learning from the left" and Ming Yi emphasized "entering the left abdomen" was because he stood on the position of three hexagrams.

14, "zhong" in hexagrams

Compared with junior high school, the 2345 hexagrams are all middle levels, but they are not "centers". There are two hexagrams in the central position, namely, two hexagrams and four hexagrams, which can also be regarded as the "middle" of the hexagrams.

The typical image of "zhong" is "temple", which means "Wang has a temple" with hexagrams. There is no specific indication of which is the "king" or "temple". Through the analysis of word meaning, we come to the conclusion that the four hexagrams are the "king" and the four hexagrams are the position of the "temple". The image of "the king has a temple under false pretenses" appears again in Huan Gua, which also says that "the king has a temple under false pretenses". There is no specific explanation here. Through analysis, we know that the second temple is the "king" and the temple is in the center, which is relatively easy to understand. "Wang" can be called "Wang" in other hexagrams, but

Part of the traditional Yi-ology theory is based on the gossip theory, which holds that the second five is "zhong", the second is "zhong" in the next divination, and the fifth is "zhong" in the upper divination. Actually, it's not. The second and fourth are opposite. If we say "middle", they are both "middle".

15, Guati and Vision

Six hexagrams are divided into up, down, front, back, left and right, so when observing hexagrams from the external position, according to the distinction between visible and invisible, six hexagrams are divided into visible, invisible and partially visible. The second is the front, which is completely visible, and the fourth is the back, which is completely invisible. The four hexagrams in the third and fifth grades are partially visible, but of course they can also be said to be partially invisible.

For this visible and invisible image, divination is typical. With the image of human body, divination says, "If you bury your back, you can't get your body;" Go to the court, but no one is in sight. The four hexagrams talk about the body, indicating that the four hexagrams are the body. Since the four hexagrams are the body, the two opposite hexagrams are the back. If the four hexagrams are regarded as "people", then the two hexagrams are regarded as "courts", that is, "it is inappropriate to bury your back; No one is seen in the lawsuit. "

The second divination of Feng Gua says "Feng Gua, see the dispute between Japan and China", and the same image also appears in the fourth divination, which is both "zhong" and "see the dispute between Japan and China", because this divination is yin and the fourth divination is yang.

Whether you can see depends on where you stand. You can't see four hexagrams when you stand in the second hexagram position, the last hexagram when you stand in the first hexagram position, and five hexagrams when you stand in the third hexagram position, and so on, because the hexagram body is three-dimensional, the first and the last, the second and the fourth, and the third and the fifth are opposite and mutual.

The above-mentioned visible, invisible and partially visible situations are all because the hexagrams are three-dimensional. If the perspective of the hexagrams is constantly changed, or the perspective is unchanged, and the hexagrams are rotated and scrolled, then you can see all the hexagrams, clearly show the six strokes on the hexagrams, and describe each hexagram. There seems to be no distinction between tangible and intangible here.

16, what is a hexagram?

Gua Xiang is the overall image of hexagrams. The images of the sixty-four hexagrams vary with different forms. These images directly or indirectly reflect the characteristics of a hexagram, which is the difference between this hexagram and other hexagrams.

For example, the hexagram of melon is "dragon", not "sky". If the divinatory symbol of melon is "heaven", then Er Yao's "seeing the dragon in the field" cannot be explained. There are "dinosaurs" and "pterosaurs" in nature, but I'm afraid there is no "dragon" in China. From the dragon's ability to dive, see, jump, fly and soar, we can see that the dragon is a highly free animal, almost not limited by time and space. From the point of view that there is no dragon in reality, and the dragon combines the advantages of many animals, the dragon is an abstract object, and from the point of view that the dragon is tangible and concrete, the dragon is also a concrete object. The image of the dragon can be said to be the "image ambassador" of Gangua, which shows the freedom, accessibility and stability of Gangua, which other hexagrams do not have. This is the characteristic of cantaloupe.

Another example is the image of "mare", which is the divination of Kun Gua. Although Kun hexagrams are also the unity of heaven and man, due to the limitation of energy, the number of hexagrams is almost static, only the passage of time. With the change of time, there will be hidden days in the hexagrams, and the state of the hexagrams will also change. This can be said to be "fate", gestating, static outside and moving inside. This is the image meaning of "horse", and "horse" can also be regarded as the "image ambassador" of Kungua, which is the difference between Kungua and other hexagrams.

The names of hexagrams are mostly reflected in the names of hexagrams. For example, the hexagram of Jing is Jing (a well is pulled down), the hexagram of Ge is Ge (skin), the hexagram of Ding is Ding (tripod with broken legs), the hexagram is stationed in the chariot, the hexagram is Meng, the hexagram is needed and the hexagram is litigated. There are many hexagrams, such as "Walking on the Tiger's Tail", "Dolphin Fish", "Bird" and "Fox". These are also images of divination.

Some hexagrams are not just one, but two or more. Like biting divination. As far as "biting" is concerned, this six-pointed star means chewing something in the mouth. For the upper and lower yang, the middle one is like food in the mouth, which is a "big mouth", with the upper lip connected to the sky and the lower lip connected to the ground. Gua talks about "using prison", and "prison" is also the image of eating hexagrams. For Chinese hexagrams, the upper and lower hexagrams are like instruments of torture, which makes the action of hexagrams not free. Another example is divination. As far as the name of divination is concerned, the divination image of divination is observation. From the perspective of "washing without recommending", divination has two characteristics, one is action, that is, bottom-up but not supreme action, and the other is state, which describes the appearance of the follower. This kind of action and state is also the divination image of divination.

For hexagrams with multiple hexagrams, the images may or may not be related. For example, watch the action of washing hands in divination and the prisoners with big heads. Although they are all images of divination, there is no relationship between these images. They just belong to the same divination. A divination can have multiple images and features. If there is a connection, it is only the connection between these images and the divination body, not the connection between images.

There are also many divination symbols expressed by words. For example, there is no word "dragon" in the name and word of "Gangua", but it is regrettable to go to Kanglong through the first reading "Hidden dragon, no need", the second reading "Seeing dragon in the field", the fourth reading "Jumping into the deep" and the fifth reading "Flying dragon in the sky". Another example is peeling a six-pointed star. Judging from its name, this hexagram seems to mean peeling and erosion. Judging from the words "peel off the bed to the foot" at the beginning, "peel off the bed to distinguish" at the second and "peel off the bed to the skin" at the fourth, the image of this hexagram can also be said to be a "bed", but this "bed"

17, the classification of hexagrams

The hexagrams are complicated, but they can be roughly divided into four categories according to their state, nature, function and changing trend. The first category is state category, the second category is nature category, the third category is function category and the fourth category is changing trend category.

Image divination is to express the state of divination with visual language. There are basically two kinds of divinatory symbols, one is static and the other is dynamic. For example, the well and the tripod are the most tangible of the 64 hexagrams. If we look at the well and tripod separately, they are stationary. Ancient wells are different from modern wells, but their shapes and functions are basically the same. There are still many remains of ancient ding. Although the shape is not consistent, its nature and function have not changed, and people will not confuse things like wells and ding with other things. Numbers like this are static. We can take dynamic divination as an example. No matter the earthquake or Lei Zhen, divination is a descriptive sport, so it belongs to dynamic divination. According to static and dynamic classification, the hexagrams of sixty-four hexagrams can be divided into three categories. One is static, such as Kun, Litigation, Division, Bi, Small Livestock, Thailand, Yu, Gu, Guan, Big Livestock, Yi, Da, Gou, Jia, Quan, Qi, Jie, Yi, Jing, Ding, Gen, etc. One is dynamic, such as Mongolia, need, shoes, nothingness, peers, greatness, modesty, obedience, gnawing, anxiety, peeling, recovery, depression, separation, salty taste, constancy, firmness, progress, Ming Yi, loss, benefit, depression, extraction, rise, stagnation, shock and gradual progress. There is also a dynamic and static Xian Yi, such as dry, chariot, temporary, naive and revolutionary.

It should be noted that the above classification is only a rough classification, which does not mean that there are no active factors in static classes, nor does it mean that there are no static factors in dynamic classes, but which aspects are dominant: dynamic and static.

The divinatory symbols in nature reveal the essence of divinatory symbols with vivid language. For example, the words "Yuan Heng, Li Zhen" are used in divinatory symbols. If the words "constant" and "truth" are regarded as images, they are two attributes of hexagrams. "Constant" means understanding and "truth" means stability.

Functional divination is to express the function of this kind of divination with vivid language. For example, the resident divination is "beneficial to the construction of Hou", which is the function and function of resident divination.

The changing trend of hexagrams is to describe the changing trend of hexagrams with vivid language. For example, if we want to use divinatory symbols to say "benefit involves the great river", this "benefit involves the great river" is the trend of change.

According to the above classification, we can see that each divinatory symbol is different. For example, the words of the lawsuit divination say "blessing, restraint, admonition, good luck and ultimate murder." Seeing adults is not good for Dachuan. "'Fu You' is a state of litigation divination, that is to say, this kind of divination is divided into master and slave;" "smothering" is natural, which means that this hexagram is inaccessible and its operation is hindered; "Chinese skill, ultimate fierceness" is the trend of change; It is beneficial to see adults, not to be involved in mountains and rivers "is a function;" For example, reading hexagrams says, "If you don't recommend it, you will be blessed. "This" washing without recommending "can be regarded as an attribute of this six-pointed star, which means that there is such an action of lifting from bottom to top but no longer holding high." If you are happy "is this state, which means that the prisoner is like a big head.

18, what is a sign?

An elephant is the image of an elephant. Compared with hexagrams, images are partial images of hexagrams. A hexagram has six hexagrams, each hexagram has its own form, and these forms also have their own images, which directly or indirectly reflect the characteristics of hexagrams, that is, the difference between one hexagram and other hexagrams.

Elephants are mainly reflected in words, such as the "hidden dragon" at the beginning of Ganchu, which is the elephant at the beginning of Ganchu; Gan Er talked about "seeing dragons in the fields", and this "seeing dragons in the fields" is the symbol of Gan Er.

There are 384 hexagrams, some of which have only one image. For example, at the beginning of the work, there is only one image of "hidden dragon", and at the beginning of the work, there is only one image of "or jumping into the deep". However, many elephants have two or more images, such as "See Long Zaitian, benefit adults", among which "See Tian Long" is one image and "benefit adults" is another. Another example is Mencius Er Yao, which says "Bao, Bao, Bao, Zi can be added". Here, "Bao Meng" is an elephant, "Fu Na" is also an elephant, and "Zi Kejia" is still an elephant. If there are two or more elephants in this elephant, we call it "one elephant has many elephants". In the case of "multiple images", there may be some connection between the images. For example, Kun Chu said that "climbing frost is an image" and "climbing frost is an image" is another image. The two images are related in time. There are also many elephants that are not related by blood, such as Bao Meng and Fu Na, Fu Na and Zi Kejia. There is no necessary connection between these three elephants. They are a kind of juxtaposition, which refers to the relationship between Meng Er and several neighboring families.

Most of the 384 hexagrams have both images and judgments, but some of them have no images. For example, Heng Gua and Er Gua talk about "regretting death", while Da Zhuang Gua and Er Gua talk about "chastity and auspiciousness". In this case, the judgment can also be regarded as an image.

19, classification of elephants

Like hexagrams, hexagrams can be divided into four categories: state, nature, function and changing trend. Different from hexagrams, hexagrams are a part of hexagrams, which consists of three elements, namely, hexagrams, hexagrams and hexagrams. He is a collection of numbers, hexagrams and hexagrams, so he has his own characteristics.

The so-called body is the body of the body, excluding position and time. The body is made up of days and places. A body has nine numbers. These nine numbers may all be dates or places. In terms of quantity alone, there are ten grades, the largest is pure yang, and the smallest is pure yin. The absolute ratio of the two is generally nine to six, and it is three to two after simplification. There are six kinds of yang and four kinds of yin. The dividing line between yin and yang is usually between three or four days, or between five or six places.

Signs are classified by state, namely yin and yang; By nature, it is both rigid and flexible; Classified by function, that is, dynamic and static, and classified by changing trend, that is, they are transformed in opposite directions.

There is exercise, and so does the six-pointed star. There are sixty-four basic states of hexagrams, which are divided into three categories according to static and dynamic, namely, dynamic category, static category and dynamic and static Xian Yi category. There are two basic states of hexagram, namely, yin hexagram and yang hexagram, so most hexagram images are related to these two states, and taking yin hexagram and yang hexagram images is the most extensive and obvious one.

Generally speaking, there are hexagrams, but some of them are "go without coming" or "come without going". The basic nature of hexagrams is "constancy" and "truth", that is, access and stability. The basic nature of hexagrams is to combine rigidity with softness. Generally speaking, it is masculine and feminine. Don't forget that the same yang hexagram also has the problem of rigidity and softness, and the same yin hexagram also has the problem of rigidity and softness, but the rigidity and softness of Yin and Yang Can are not reflected in the painting.

The role of hexagrams is mainly reflected in what role this particular environment has, is it beneficial or unfavorable? For example, "benefit adults", "benefit to build a prosperous future" and "benefit rivers". The role of man is mainly embodied in "use". As an individual, what effect can he have on the environment.

The changing trend of hexagrams is from balance to imbalance and then to balance, which is an iterative process. The changing trend of hexagrams is towards the opposite side, negative hexagrams are transformed into positive hexagrams, and positive hexagrams are transformed into negative hexagrams, which is a process of constant harmony.

Position is the proper meaning in the title, but it is different from the body. The body can be divided into yin and yang, but there is no such distinction, and some are just up and down or so. This distinction is called "orientation image" in elephants. "Orientation image" is not only up and down, back and forth, left and right, but also up and down, east and west, north and south.

As a process, hexagrams is a specific stage of this process, and it is also the proper meaning in the name of hexagrams. Unlike you, there is no distinction between yin and yang. Only the beginning, the end and the different stages of the process. There is no distinction between yin and yang, and there is no distinction between position and rigidity. Traditional Yi-ology thinks that there are yin and yang in the position, and sometimes there are yin and yang, which is undoubtedly an abuse of the theory of yin and yang. Therefore, we will discuss the position and timing of Yi Dao's image in the future.

20. take pictures of the body

The basic state and nature of the body are yin and yang and rigidity and softness, so when taking pictures of the body, it is mostly related to these States and properties. For example, Yang represents men and Yin represents women. To sum up, generally speaking, parents, men and women, women, rich and poor, strong and weak, size, light and dark, virtual and real are all related to Yin and Yang. Relativity is one of the characteristics of taking images of Yin and Yang. Perhaps because of their relativity, people mistakenly think that they are "Tao", the most basic law or the law of the universe, and Yin and Yang have become a very important concept or category in China's classical philosophy. In fact, there are still many images of men and women in the scriptures that are not strictly based on yin and yang. For example, Guimei said at the beginning of divination that "Guimei is a girl's wife", and the image here is "wife". On the day of returning to my sister, I am a noble person. At the beginning of returning to my sister, the Langguan I want to marry is Wujia, which is a yin. The yin and yang here symbolize the rich and the poor, not men and women. Guimei said, "The women's basket is worthless, and the sheep are useless without blood." Guimei is a bitch, but this bitch can be a "woman" or a "scholar". This shows that the images of Yin and Yang are also quite flexible, and we can't stick to the principle that Yang is male and Yin is female to explain these hexagrams and rhetoric.

There are differences and connections between divination and divination. Some hexagrams are direct hexagrams. For example, the divination divination image is "dragon", which can also be called divination. Some images are direct divination images, such as "a gentleman has an end", which is a three-pronged image of modest divination and also a divination image of modest divination. The difference between divination and divination reflects the difference between whole and part, and the similarity between divination and divination reflects the consistency between part and whole. In this case, the parts represent the whole.