Introduction to the I Ching

Author: Liu Dajun (Editor) / Country:
Publisher:
Publishing Date: 2004-05-01
Features: [Excerpt:] If we further examine the "Zhong Dao" (Middle Way) praised by the Si Meng school, we can find that it is specifically embodied in "Cheng" (Sincerity). In The Ten Critiques of Confucianism, Guo Laoye pointed out in the critique of the "Eight Schools of Confucianism" that the Si Meng school "views (Ren), (Yi), (Li), and (Zhi) as paired with the 'Tian Dao' (Heavenly Way), and what is the 'Tian Dao'? It is 'Cheng' (Sincerity). 'Cheng is the Heavenly Way, and the pursuit of Cheng is the human way. One who is perfectly sincere and undisturbed is rare, and one who is not sincere cannot move anything.' In The Doctrine of the Mean, it is said, 'Cheng is the Heavenly Way, and the pursuit of Cheng is the human way. One who pursues Cheng is not strained yet hits the mark, not thinking yet achieves clarity, and acts with ease in the Middle Way—such is the sage.' Guo Laoye also said, 'Cheng is the Middle Way.' From this, it is clear that the "Cheng" advocated by the Si Meng school not only reflects the "Tian Dao" but is also linked to the "Middle Way" in human affairs. With this understanding, let us compare this standard of "Cheng" with the "Cheng" in The Literary Language. In The Literary Language·Qian (the hexagram of Qian, symbolizing the sky): 'The Dragon's virtue is to be upright and centered. In ordinary speech, be trustworthy; in ordinary action, be meticulous. Guard against evil and preserve sincerity. Bringing good to the world without boasting, with extensive virtue, one transforms others.' The Book of Changes says, 'The Dragon appears in the field, favorable to see the great man—this is the virtue of the ruler.' It also says, 'The nobleman advances virtue and cultivates business. Loyalty and trustworthiness advance virtue; refining speech and establishing sincerity establish business.' Since these passages in The Literary Language explain the hexagram of Qian, which takes the sky as its model, they clearly associate "Cheng" with the Heavenly Way. They also mention "virtue that is upright and centered" and "trustworthiness in ordinary speech and meticulousness in ordinary action," which are just like the hands of one person! Naturally, they also preserve sincerity by adhering to the "Middle Way." Thus, it is evident that the understanding of "Cheng" in The Literary Language is completely consistent with that of the Si Meng school.
Additionally, The Doctrine of the Mean proposed the nine principles for governing the world: 'Cultivate oneself; respect the worthy; be close to relatives; respect high ministers; be considerate of ministers; be kind to the common people; attract artisans; be gentle to the distant; and cherish the feudal lords.' When reading the Great Commentary on the Changes, we find that these ideas of governance in The Doctrine of the Mean can almost be found in the Xiang (Images) and Tuan (Judgments) of the Book of Changes. Moreover, The Doctrine of the Mean often expresses the idea of withdrawing from the world. 'The nobleman follows the Middle Way, undisturbed by the world and not resentful when unrecognized—only the sage can achieve this.' In The Literary Language·Qian, it is also said, 'Do not conform to the world, do not seek fame. Undisturbed when withdrawing from the world, not resentful when unrecognized. If joyful, act accordingly; if sorrowful, withdraw accordingly. Firm as an unmovable rock—this is the hidden dragon.' In Xiang·Da Guo (Great Overcoming), 'The nobleman stands alone, undisturbed.' Since the Si Meng school originated from Zengzi, the author of The Doctrine of the Mean was also highly moral: 'In high positions, do not oppress the low; in low positions, do not seek the high. Be upright and do not demand from others.' The Book of Changes also says, 'The nobleman exchanges with the superior without fawning and with the inferior without being disrespectful.' The Doctrine of the Mean says, 'Learn extensively, inquire carefully, think deeply, discern clearly, and act steadfastly.' The Literary Language then says, 'Learn to accumulate, inquire to clarify, be broad to dwell, and be benevolent to act.' The Doctrine of the Mean says, 'The next level achieves the curved, and the curved can achieve sincerity. Sincerity takes form, form becomes manifest, manifest becomes bright, bright becomes active, active becomes transformed, and only the most sincere in the world can transform.' The Book of Changes says, 'The curved accomplishes all things without omission.' 'Its meaning is profound, its language literary, and its words subtle yet central.' What is particularly meaningful is that in The Literary Language·Qian, 'The "great man" unites with the virtue of heaven, the brightness of the sun and moon, the order of the four seasons, and the auspiciousness and inauspiciousness of spirits and deities.' The Book of Changes says, 'Extensive and vast, it matches heaven and earth; adaptable, it matches the four seasons; the meaning of yin and yang matches the sun and moon; the goodness of simplicity matches the highest virtue.' 'Therefore, the law of images is nothing greater than heaven and earth; the law of transformation is nothing greater than the four seasons; the manifest image of the sun and moon is nothing greater.' The Doctrine of the Mean also says, 'Zhongni (Confucius) traced back to Yao and Shun, and followed Wen and Wu, aligning with the heavenly times above and imitating the earth and water below. Like heaven, it holds nothing without carrying, and like the four seasons, it alternates without disorder. Like the sun and moon, it alternates in brightness.' The Literary Language, The Book of Changes, and The Doctrine of the Mean all use "heaven," "earth," "four seasons," "sun," and "moon" in sequence—how consistent! The important question is whether this reveals the content of the Si Meng school's "examining the old and creating the new, calling it 'the Five Phases.'" Guo Laoye, in The Ten Critiques of Confucianism, cited the Rites of Zhou·Monthly Ordinances: 'Heaven holds yang, hangs the sun and stars, the earth holds yin, penetrates through mountains and rivers, and spreads the Five Phases through the four seasons, harmonizing before the moon is born.' He believed that the Monthly Ordinances belonged to the Si Meng school (as discussed in the critique of the "Eight Schools of Confucianism"), and this passage also uses "heaven," "earth," "four seasons," and "moon" in sequence. It should not be ignored that the phrase 'spreading the Five Phases through the four seasons' suggests that since The Literary Language, The Book of Changes, and The Doctrine of the Mean all mention the "four seasons" in the same order as the Monthly Ordinances, does this also contain the idea of 'spreading the Five Phases through the four seasons'? It was simply unnecessary to explain at the time when such books were already widely available.
In summary, based on the above examination, it is clear that the Great Commentary on the Changes (including the Xiang, Tuan, and Literary Language) was likely compiled and refined by the Si Meng school, and the Book of Changes also contains content from the Si Meng school. This is a relatively clear fact. The Book of Changes·Qian Zao Du (The Dragon's Pounding) states: 'Three lines below is earth, four lines above is heaven.' 'Moving below the earth corresponds to moving below heaven; moving in the middle of the earth corresponds to moving in the middle of heaven; moving above the earth corresponds to moving above heaven.' This means that among the six-line hexagrams, there is a correspondence between the first line and the fourth, the second and the fifth, and the third and the top line. The Han Dynasty scholars believed this correspondence to be called "ying" (correspondence). Taking the hexagram of Pi (Obstruction) as an example. In this hexagram, the first line corresponds to the fourth line, the second line corresponds to the fifth line, and the third line corresponds to the top line. The same applies to other hexagrams.
Now, let us see how Han Dynasty scholars used the "ying" (correspondence) relationship in the hexagram to interpret the Book of Changes in The Collected Explanations of the Book of Changes. For example, the first line of Lin (Approach): 'Salutary approach, auspicious.' Yu Fan's annotation explains: 'Getting the correct correspondence with the fourth line, hence auspicious.' This means that the first line is a yang line and is in a yang position, so it is called 'correct.' In this hexagram, the first line corresponds to the fourth line, so it is called 'corresponding to the fourth.' The fourth line is a yin line and is in a yin position, so it is also 'correct.' Yu Fan believed that this mutual correspondence between the two 'correct' lines and positions is the reason for the auspiciousness of this line.
Another example is the phrase 'there is a place to go without blame' in the second line of Da Yu (Great Possession): Yu Fan's annotation says: 'The second line is out of place, but if it changes to the correct correspondence with the fifth line, then 'there is a place to go without blame'.' This means that the second line is a yang line, but as mentioned earlier, the second line is a yin position in the six-line hexagram. According to Han Dynasty scholars, a yang line in a yin position is 'out of place,' so it is said 'the second line is out of place.' If this yang line changes to a yin line, with a yin line in a yin position being 'correct,' and then corresponds to the fifth line, it can 'have a place to go without blame.' Thus, it is said 'changing to the correct correspondence with the fifth line, hence 'there is a place to go without blame'.'
Another example is the phrase 'minor matters are auspicious' in the hexagram statement of Kui (Disunion): The Collected Explanations of the Book of Changes cites Zheng Xuan's annotation: 'The second and fifth lines correspond—lordly yin and ministerial yang.' This means that in this hexagram, the second line and the fifth line have a correspondence. The fifth line is considered the 'lord' (the Han Dynasty considered the fifth line as the position of the emperor, see below), but it is a yin line. The second line is a yang line but is a ministerial line, and at the same time, it is a yang line in a yin position and a yin line in a yang position, mutually 'out of place,' so this hexagram can only be 'minor matters are auspicious.' Han Dynasty scholars used this correspondence to explain the statements of the hexagrams in the Book of Changes.
The term 'ju' (support) refers, in a hexagram, to when a yang line stands above a yin line, the yang line is called 'supporting' the yin line. Taking the hexagram of Wei Ji (Unfinished) as an example. In this hexagram, the second line is above the first line, so the second line 'supports' the first line. Ancient books on interpreting the Book of Changes called this 'the second line supports the first.'
Taking the hexagram of Meng (Innocence) as an example, The Collected Explanations of the Book of Changes cites Yu Fan's annotation on the second line: 'Corresponding to the fifth, supporting the first.' This means that in this hexagram, the second line corresponds to the fifth line, so it is called 'corresponding to the fifth.' At the same time, the second line is a yang line, and the first line is a yin line, so the yang second line standing above the yin first line is the second line 'supporting' the first line, hence it is called 'supporting the first.'
Another example is the phrase 'the head is severed, calamity' in the top line of Shi Ke (Chewing Bones): The Collected Explanations of the Book of Changes cites Xun Shuang's annotation: 'Supporting the fifth, corresponding to the third.' This means that in this hexagram, the top line is a yang line, and the fifth line is a yin line, so the yang top line standing above the yin fifth line is called 'supporting the fifth.' The top line also corresponds to the third line, so it is called 'corresponding to the third.'
When analyzing a hexagram's image using the 'support' relationship, there is often such a case: In a hexagram, if there is only one yang line and the rest are yin lines, and this yang line is in a relatively high position in the hexagram, then this yang line can be called 'supporting' all the other yin lines. For example, the phrase 'by following Yu, there is great gain' in the fourth line of Yu (Joy): The Collected Explanations of the Book of Changes cites Yu Fan's annotation: 'Supporting five yin, Kun (the earth) follows in multitude.' This means that in this six-line hexagram, the fourth line is a yang line and can 'support' the other five yin lines. The inner hexagram of Yu is Kun, Kun represents multitude, so it is called 'supporting five yin, Kun follows in multitude.'
The term 'zhong' (center) is also called 'juzhong' (getting the center), 'chuzhong' (being in the center), etc., generally referring to the second and fifth lines in a hexagram (though there are exceptions). The fifth line is the center of the outer hexagram, and the second line is the center of the inner hexagram. Therefore, when annotating the Book of Changes, ancient scholars called the second and fifth lines 'getting the center,' 'being in the center,' etc.
For example, the phrase 'salutary approach, no disadvantage' in the second line of Lin (Approach): The Collected Explanations of the Book of Changes cites Yu Fan's annotation: 'Getting the center brings much praise.' This means that the second line is in the center of the inner hexagram, so it is called 'getting the center, bringing much praise.'
Another example is the annotation on the fifth line of Guan (View): 'Viewing my life, the nobleman has no blame,' Yu Fan said: 'Getting the way and being in the center, hence the nobleman has no blame!' This means that the fifth line is in the lordly position, the position of the way, and it is also in the center of the outer hexagram, so it is called 'getting the way and being in the center.' Yu Fan believed that this would result in 'no blame.'
The above briefly describes the terms 'cheng' (support), 'cheng' (ride), 'bi' (), 'ying' (correspondence), 'ju' (support), and 'zhong' (center) in the 'six-line hexagram.' If we look at the annotations on the Book of Changes from the Han and Tang dynasties, we will inevitably encounter scholars using these terms to analyze hexagrams and interpret the classics. Therefore, it is essential to have a basic understanding of these terms to grasp the traditional methods of studying the Book of Changes from the Han and Tang dynasties to the Ming and Qing dynasties.
What is the 'facing direction image'? The facing direction image refers to the eight facing directions symbolized by the eight trigrams. That is: Qian (heaven) represents northwest; Kan (water) represents north; Gen (mountain) represents northeast; Zhen (wind) represents east; Xun (wind) represents southeast; Li (fire) represents south; Kun (earth) represents southwest; and Dui (metal) represents west. This 'facing direction image' is discussed in The Explanation of the Trigrams: 'All things emerge from Zhen, Zhen is the east. It is harmonious with Xun, Xun is southeast, and represents Li, which is brightness. All things are visible, the hexagram of the south is Qian, and the hexagram of northwest is Gen, and the hexagram of northeast is.' By the Song Dynasty, this 'facing direction image' was divided into '' (pre-heavenly directions) and '' (post-heavenly directions). The eight trigrams' facing directions discussed in The Explanation of the Trigrams are called 'post-heavenly directions.' According to the Song Dynasty's explanation, the 'pre-heavenly directions' are: Qian south, Kun north, Li east, Kan west, Zhen northeast, Xun southwest, Gen northwest, and Dui southeast. The origin of the 'pre-heavenly directions' will be discussed later, but it will not be repeated here.
What is the 'pictographic image'? Taking the hexagram of Ding (Pot) as an example, the reason why the hexagram is called 'Ding' is probably because all six lines of the hexagram have the image of a 'Ding' (pot). We see: the first line resembles the legs of a 'Ding'; the second, third, and fourth lines resemble the belly of a 'Ding'; the fifth line resembles the ears of a 'Ding'; and the top line resembles the handle of a 'Ding.' Other hexagrams, such as Yu (Nourishment), Shi Ke (Chewing Bones), and Jie (Limitation), may also take their names from 'pictographic images.'
The 'line position image' is said in The Book of Changes·Qian Zao Du: Among the six lines of each hexagram, ancient scholars considered the first line as 'Yu Tu' (prime earth), the second line as 'Da Fu' (great minister), the third line as 'Gong' ( duke), the fourth line as 'Zhao Hou' (vassal king), the fifth line as 'Tian Zi' (emperor), and the top line as 'Zong Miao' (ancestral temple). Among these six positions, the fifth line is the most important. Zheng Xuan, Yu Fan, and others who annotated the Book of Changes all held this view. However, this 'line position image' was mostly used for divination and superstition and had no specific meaning for interpreting the Book of Changes.
Among the various images in the Book of Changes, the 'mutual body image' is one that ancient scholars frequently used to interpret the Book of Changes, especially in Han Dynasty works on the Book of Changes, where it occupies a relatively important position. Therefore, we will focus on discussing it here.
The 'mutual body image' refers to the three lines—lines two, three, and four—within a hexagram, in addition to the inner and outer trigrams, forming a new trigram. Then, lines three, four, and five form another new trigram. This new hexagram formed by the interaction of the inner and outer trigrams is called the 'mutual body' by ancient scholars, also known as the 'mutual image' or 'mutual body image.'