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Recognition of “knowing the ultimate” and “knowing the ultimate”

Author: Han Huiying (Chinese National College of Literature and Literature)

Source: “Learning and Growing” Issue 6, 2017

Time: Confucius was in the 2568th year of Dingyou month 23rd Xinwei

Jesus February 8, 2018

 

Content summary:Baoqing “Knowing that the most extreme is to speak, and knowing that the last is to be able to be meaningful and meaningful.” This is the annotation of the nine and three lines of the hexagram of the “Qian” hexagram. Previous commentators had different opinions on the interpretation of this sentence Female college students’ reading club. Since the Song Dynasty, scholars represented by Cheng Xi and Zhu Xi have been connected with the knowledge of “knowing the ultimate” and “knowing the ultimate” and “knowing the ultimate” together with the character of the character. Before the Song Dynasty, he was different from Cheng and Zhu, and Wang Bi followed the hexagram and pointed it, and Kong Dayi stepped up a step to explain the time and reason. Combining the unearthed documents of the silk books “The Book of Changes” and “The Summary of Qing Dynasty”, if we place “knowing the ultimate” under a landscape of celestial changes and period changes, then its meaning seems to be more magnificent than the simple starting point and end point based on interpretation. The concept represented by “knowing” reminds us that we should pay attention to the time when things change in quantity so that we can predict and predict and prevent problems from happening; “knowing” reminds us that things change in the future is neither static nor full denial. In the end between easy and difficult, it is just like the four-time changes in the four-time changes of “the flowers are similar at the age of age, and people are different from each other at the age of age”. Mastering the difficult and setting corresponding rules is the way to “existence”. The concepts of “knowing the ultimate” and “knowing the ultimate” highlight the concept of heavenly beings that first understand the way of heaven and man to establish human nature, and their origins are undoubtedly closely related to divination. From the perspective of philosophy, divination activities are based on the basis of the interaction between people and all things, and yarrow and its calculations are just the tricks that can be realized by this communication. If no one communicates with the Liuhe world, the divination activities will fall to the foundation of its existence. This kind of human being and all things are connected together, and the ultimate realm contained in divination activities. In this ultimate realm, the characters of Liuhe are integrated into one, and now in the past, the whole time and space are integrated into one, and they are all separated from the present and can be achieved without any ease. In other words, divination activities are the manifestation of the unity of man and nature and unity of self and nature. The auspicious and blessings measured by divination are not pureThe result of pure internal energy is closely related to the physical and mental state of the client. The internal behavior and internal energy of the client are both the reasons for the disconnection, and it is also the driving force that will change for auspiciousness and auspiciousness in the future. Therefore, divination is not an exploration of the inner nature of people and things, but is closely connected with people’s consciousness and behavior, and is a unity of knowledge and action. Once divination is opened, we cannot understand the origin of the life state of unity between man and nature and unity of knowledge and action in the Book of Changes.

 

Keywords: Divine Book “Book of Changes” / “Qinghua Simplified” / “Knowing the End” / “Knowing the End”

 

The Zhou Yi is one of the classics of Chinese civilization. It has a profound impact on Chinese civilization. The daily word “civilization” originated from the “Book of Changes”, which says: “Follow geography to observe time changes; observe humanities to transform into the whole country.” From here, we can see that the intellectual system of the “Book of Changes” comes from observation of nature and uses it to human society. So, what are the differences and implications of “knowledge” mentioned in the “Book of Changes” and what helps us understand and understand the energy of the “Book of Changes”?

 

Let’s first look at what “knowledge” is found in the text of the Book of Changes. According to statistics, the word “zhi” appeared 61 times in the articles of “Zhouyi”. Except for “zhizhi” in the fifth line of “Yihe” in “Yihe” in “Yihe” 60 times. From the point of view of its meaning, there are three important things: First, “knowledge” means knowledge and enlightenment. As in “Baishou Biography”, there is a saying: “Knowing is the most important thing, which can be said to you.” The note of “Zhou Yi Zhengyi” says: “Knowing that the time is coming, and knowing that reason wants to come, can we work together with you.” [1]18 Second, “knowing” is a role. “Qian” says: “Qian knows the beginning of the world, and Kun makes things.” “Yuan Shu Yue” quotes Wang Nianshu and said: “Knowing means that the ‘for’ is’, and ‘for’ is also ‘for’. “Qian is the beginning of the world,” means that all things are gained; “Kun makes things” means that all things are gained.” [2] Third, “knowing” is the wisdom. As stated in “The Book of Changes”: “If you see the secret, you can stop, and you will know it.” The note of “The Book of Changes” says: “Kan is outside, and it is ‘the secret is ahead’. If you have the secret, you may suffer from the harm. Gen is inside, stops but does not go, and moves in time. It is not impossible to know, so it is said that “If you see the secret, you can stop, and you will know it.” [1] 194 “knowledge” here is “wise.”It is not difficult for us to find that the three important meanings of the word “know” mentioned in the “Book of Changes” understand several key links about knowledge – the acquisition of knowledge (knowledge), the practical analysis of knowledge (as well as the sensible judgment of knowledge (intelligence). In this introduce the love affairs, the acquisition of knowledge is especially the main one. During the study, we found that the knowledge acquisition skills advocated by the “Book of Changes” have a very close connection with divination, which is a contextualized expression of Chinese predecessors’ understanding of the world and understanding of nature. Above, we combine the two paragraphs in “Preface to the Vernacular Essay” to give a preliminary discussion of the intellectual concepts in the “Book of Changes”.

 

1. Knowledge in “The Book of Changes”

 

” “Knowing is the most important thing, which can be said, and knowing is the last meaning.” This is a sentence that annotated the nine and three lines of the hexagram of the “Qian” in “Baishou” explains the recitation of the nine and three lines of the hexagram of the “Qian”. In the past, the annotators had different interpretations on this sentence. Let’s first look at the interpretations of the annotators since the Song Dynasty.

 

In general, most scholars from the Song Dynasty opposed “knowing the ultimate” and “knowing the ultimate”, and connected these two sentences with the subsequent “cultivation and establishment of integrity”. For example, Cheng Xuan said in “The Book of Changes to Cheng’s Yi”: “Three place above the lower level, and the king’s virtue has been established, what will happen? Only by improving morality and cultivating careers and strengthening it. Be loyal and trustworthy inside can improve virtue. When talking about ambition, we can live in a career; knowing the most is the ultimate goal, and then we can learn. If we seek knowledge, we will come first, so we can talk about it. If we are the first point of view, we can know it. If we ask for knowledge, we will come first, so we can talk about it. It is a matter of things. Knowing what to do is to end is to do it. Since you know what to end, you will force it to end and keep it behind, so you can maintain it and maintain it. The so-called “final reason is the matter of the saint”. This is the beginning of learning. When correct people learn this, they know the way of high and low without any scruples, and they will never be slackened by their wits. Even though they are in a dangerous place, they will not “what to do next?”. ”[3] Another example is Zhu Xi’s notes in the “Book of Changes”: “‘Loyalty and faithfulness’ is the master of th