【吾淳 楊麗娟 】《易》“時”初義考——《周易》“時”觀念的知一包養行情識線索

Keywords: The Book of Changes; Time; Initial meaning; Knowledge search

“Time” is one of the most basic sources and models of the Book of Changes, and its main nature is undoubtedly unknown. As a verb, “time” is important in “The Legend of the Confession” and “The Legend of the Confession” of “The Legend of the Confession”. The text is mostly full of comments and feelings about “time”, which is called “the meaning of time is huge.” Therefore, those who have studied the Yi period attach great importance to this word and its inner connotation.

The “Symbols and Circles” in the Han Dynasty mostly interpreted “time” from seasons, times, and phenology, and developed the “hexagram statement” represented by Meng Xi and Jing Fang. “God of Qi” starts from Meng Xi in Xi, Xi, Xi, Yu, Zhen and Xu as the four hexagrams, and the twenty-four lines of the four hexagrams are distinguished from the twenty-four days, and then they are matched with the seventy-two periods with the sixty-two periods. Afterwards, the Beijing House made changes to Mengxiji to cure the ease of “convergence”, but it was often linked to the slightest and disaster. Donghan Xunshuang did not talk about divination, but used the rise and fall of the lines to explain the hexagrams and lines, and regarded the lines as “positions”. The six lines moved at any time, proposing that “those who are in a smooth time will succeed, and those who are in a reverse time will fail” (“Book of Changes”), and “the words of the hexagrams” come from this. Later, Yu Fan used the symbols to control Yi, and used the Eight Trigrams to share the heavenly stems, five elements, and directions, matching the “time” with the seasons, saying that “Gen is time, Zhen is action, and the same as jing, so it is ‘going with time’” (“Collection of Interpretations of the Zhou Yi”). Xun and Yu Jin both pay attention to the “time”.

At Wei Dynasty, Wang Bi swept the elephant and adopted the style of “Yiyi”. Wang Bi proposed “appropriate statement”:”The hexagram is time; the yao is the change of time.” (“Brief Examples of the Zhou Yi”) It is considered that the hexagrams and lines are easy to be different, change according to time, and change according to time. To emphasize the corrective people, they should move according to time. Teacher Zhu Bokun believed that Wang Bi was suitable for the time to “repel the framework of learning the numbers in the Hanyi, that is, not auspicious about interaction, hexagram, and image selection. He believed that the meaning of hexagrams and lines changed due to time. Therefore, people’s activities should also be different due to time. So the ‘thinking of the line changes, and the change is completely different’.” After 1, Korean Kangbo and Kong Da’s understanding of “time” came with Wang Bi.

In the Song and Ming dynasties, students emphasized “time” and “justice”. Zhang Xiu’s “Yenqu Yishu” puts forward the “anytime” issue. Cheng specially revealed the meaning of “time” in “time”, which called “Easy to change and change at any time to follow the Tao.” (“Zhou Yi Cheng’s Essay”) and Cheng also paid more attention to “time use”. Zhu Xi explained “time” as “of course”, which is the essence of reason. Therefore, “time” has become a self-evident main concept, which has a major impact on later generations. Cai Qingming of the Ming Dynasty pointed out: “The Tao of the Book of Changes is only time.” (“Yi Shu Meng Yin”) Fang Kong Xu’s notes on the Book of Changes are based on “time” and proposed that “the ancient Confucians learned the Book of Changes when they were aware of the Book of Changes, and it was the ultimate point of the Book of Changes.” (“Combined Editing of the Book of Changes”) These statements generally emphasize “the time of the hexagram”, “time of the time” and “time of the time”. Later, Li Guangdi, a scholar of the Qing Dynasty, followed the words of Confucian hexagram and line position, and believed that the hexagram time should be the same position, number, body, atmosphere, image and hexagram virtue to understand each other.

The understanding of “time” by contemporary scholars has expanded in terms of perspective and methods, and roughly includes: 1. Reading of textual interpretation. For example, Huang Lixing analyzed the meaning of “time” in the remarks of “Book of Changes”, pointing out the simulation and thinking of “time” between numbers and meanings; 2 Shao’s names have expanded the extension of “time”, such as “can”, “zhong”, and “yes” in the basis of explaining “time”. 32. Understand the combination of hexagrams, images, lines and positions. For example, Huang Weiqi and Zhang Shanwen believe that “time” refers to the specific landscape of each hexagram, and the sixty-four hexagrams are “to illustrate certain classical principles in nature and human society from a different perspective.” 43. Thinking about specific time. For example, Taiwanese scholars Huang Qingxuan and Lin Lizhen divided “time” into the knowledge and understanding of time and the use of time. The former includes “watching the sky”, “observing time”, “immediate time”, and the latter includes “waiting time”, “interesting time”, and “walking with time”; 5 Wang Zhenfu regards “time” as a witchy time between divine time and humanitarian time. 64. Abstract philosophical thinking. For example, Wang Xinchun believed that the “time” unified space and contains all images, which is an abstract concept of the unity of time, space and things. 75. Taking “time” as a behavioral standard, many scholars such as Zhao Shixiao, Dong Genhong, Cheng Ligong, and Zheng Wangeng discussed and developed this. 8

However, the viewer’s interpretation of “time” is not difficult to find that there are many conceptual stalemates such as inactivity, sometimes encountering routines, “time”, “time behavior”, and “time change”, and the metaphysical and chemical trends are serious. The knowledge problems or “knowledge sentimentality” problems are widely ignored, and this is exactly the focus of this article.

1. Two mortars and yinyang

The famous passage of “Yi Ji·Xi Zi Shang” is well known to everyone: “So there is Tai Yang in the “Yi” which gives birth to two mortars, and the two mortars give birth to four images, and the four images give birth to eight trigrams. The Eight trigrams are sure to be auspicious, and auspicious people give birth to a large number.” We went through the assessment from this.

First, what is the “two ounces”? Gao Heng’s “Big Episode of the Zhou Yi” is Liuhe, 9 Zhou Zhenfu’s “Big Episode of the Zhou Yi” also refers to Liuhe, 10 Huang Weiqi and Zhang Shanwen’s “Big Episode of the Zhou Yi” says: “Two ounces, Liuhe, here refers to the two qi of yin and yang.”11 And these explanations are all based on the words of later generations. “Xi Zi Shang”: “Heaven is superior to earth, and the universe is low, and the universe is determined.” “One yin and one yang are the Tao.” “Yu Gua Zhuan”: “Qian is heaven, so it is called the father; Kun is earth, so it is called the mother.” It can be seen that “two qians” are all possible to be Liuhe, Qiankun or Yinyang. If we combine