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Chinese Language Forums - Chinese Etymology Institute • View topic - About Yijing (周 易) --- The general discussions

About Yijing (周 易) --- The general discussions

Re: About Yijing (周 易) --- The general discussions

Postby r.green » Tue Jan 24, 2012 10:00 pm

optimax wrote:
More info on this is available at http://www.chinese-word-roots.org/YI20001.HTM


This is an excellent page, but it is all in Chinese. Is there an English page for it? Can someone translate it into English?
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Re: About Yijing (周 易) --- The general discussions

Postby kenny » Mon Feb 27, 2012 10:13 pm

Tienzen wrote:Yet, there is another very important point. Although hexagram system does make contact to the modern sciences (as vector space or cellular automaton), it is not science at all after its choice of associations, especially on its moral choices. Yijing describes a moral universe.



This is the fairest statement that I have ever read. Any saying that the current Yijing is a book of science, comparable to the modern science, will never be accepted by anyone. However, without the King Wen’s association the Trigrams and the Hexagrams with the moral laws, they can indeed be the language for modern sciences. And, I just recently discovered one of Tienzen’s article “Yijing, Wo-Hsing and Modern physics” (at http://www.chinese-word-roots.org/Tao.htm ) which shows that Yijing is indeed in contact with the modern physics. How amazing it is!
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Re: About Yijing (周 易) --- The general discussions

Postby Tienzen » Wed Apr 04, 2012 4:47 pm

mariaC wrote:While I can understand that King Wen divided his universe into 64 dominions (represented with 64 hexagrams), I still am not too clear about how those six yaos of each hexagram to fulfill its image and virtue. Can you give one example on this?



This weekend, I was doing some house cleaning and came across a short handwritten note about Yijing written 20 years ago. It discussed two issues.
1. What is Yijing? 何 謂 易?

2. What is the usefulness about Yijing? “易” 之 用 途!


I think that these old articles can be some helps for mariaC’s question above. They both are in Chinese, and I am copying them below.

A. 何 謂 易?
a. “包 犧 氏” 仰 則 觀 象 於 天, 俯 則 觀 法 於 地. 觀 鳥 獸 之 文 與 地 之 宜. 近 取 諸 身, 遠 取 諸 物. 於 是 始 作 八 卦. 以 通 神 明 之 德. 以 類 萬 物 之 情.


b. 參 伍 以 變, 錯 綜 其 “數”. 通 其 “變”, 遂 成 天 地 之 文. 極 其 “數”, 遂 定 天 下 之 象.


c. 八 卦 成 列, 象 在 其 中 矣. 因 而 重 之, 爻 在 其 中 矣. 爻 象 動 乎 內, 吉 凶 見 乎 外.


d. 書 不 盡 言, 言 不 盡 意. 聖 人 立 象 以 盡 意, 設 卦 以 盡 情 偽, 繫 辭 以 盡 其 言, 變 而 通 之 以 盡 利.



2. “易” 之 用 途!
a. 子 曰, “夫 易, 何 為 者 也?” 開 物 成 務, 如 斯 而 己 者 也. 以 通 天 下 之 “志”, 以 定 天 下 之 “業”, 以 斷 天 下 之 “疑”.


b. “易” 有 聖 人 之 道 四 焉. 以 “言” 者 尚 其 辭. 以 “動” 者 尚 其 變. 以 “制 器” 者 尚 其 象. 以 “卜 筮” 者 尚 其 占.


c. 易 有 “象”, 有 “德”.
“包 犧” 取 “離 卦” 之 象, 結 繩 為 網 以 漁.
“神 農” 取 “益 卦” 之 象, 斷 木 為 耜 以 農.
“黃 帝” 取 “渙 卦” 之 象, 造 舟 車.

又, “履” 德 之 基. “謙” 德 之 柄. “復” 德 之 本. “恒” 德 之 固.
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Re: About Yijing (周 易) --- The general discussions

Postby Tienzen » Fri Feb 07, 2014 10:09 am

太極圖說 is a very importnat extension of Yijing. Authored by 周敦頤

無極而太極。太極動而生陽;動極而靜,靜而生陰。靜極復動。一動一靜,互為其根。分陰分陽,兩儀立焉。陽變陰合,而生水火木金土,五氣順布,四時行焉。五行一陰陽也,陰陽一太極也,太極本無極也。五行之生也,各一其性。無極之真,二五之精,妙合而凝。乾道成男,坤道成女。二氣交感,化生萬物,萬物生生而變化無窮焉。惟人也得其秀而最靈。形既生矣,神發知矣,五性感動而善惡分,萬事出矣。聖人定之以中正仁義,而主靜,立人極焉。故聖人與天地合其德,日月合其明,四時合其序,鬼神合其吉凶。君子修之吉,小人悖之凶。故曰;「立天之道,曰陰與陽。立地之道,曰柔與剛。立人之道,曰仁與義。」又曰:「原始反終,故知死生之說。」大哉易也,斯其至矣!

劉蕺山曰:

「一陰一陽之謂道」,即太極也。天地之間,一氣而已,非有理而後有氣,乃氣立而理因之寓也。就形下之中而指其形而上者,不得不推高一層以立至尊之位,故謂之太極;而實無太極之可言,所謂「無極而太極也」也。使實有是太極之理為此氣從出之母,則亦一物而已,又何以生生不息,妙萬物而無窮乎?今曰理本無形,故謂之無極,無乃轉落註腳。太極之妙,生生不息而已矣。生陽生陰,而生水火木金土,而生萬物,皆一氣自然之變化,而合之只是一箇生意,此造化之蘊也。惟人得之以為人,則太極為靈秀之鍾,而一陽一陰分見于形神之際,由是殽之為五性,而感應之塗出,善惡之介分,人事之所以萬有不齊也。惟聖人深悟無極之理而得其所謂靜者主之,乃在中正人義之間,循理為靜是也。天地此太極,聖人此太極,彼此不相假而若合符節,故曰合德。若必捐天地之所有而畀之于物,又獨鍾畀之于人,則天地豈若是之勞也哉!自無極說到萬物上,天地之始終也。自萬事反到無極上,聖人之終而始也。始終之說,即生死之說,而開闢混沌、七尺之去留不與焉。知乎此者,可與語道矣。主靜要矣,致知亟焉。○或曰:周子既以太極之動靜生陰陽,而至于聖人立極處,偏著一靜字,何也?曰:陰陽動靜,無處無之。如理氣分看,則理屬靜,氣屬動,不待言矣。故曰,循理為靜,非動靜對待之靜。

 
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