2022-06-27 Yi Xiang Theory (11-20)

11. Three "opposites" on the hexagram body. The six lines of the hexagram body respectively constitute three "opposites", namely the first and the upper, the second and the fourth, and the third and the fifth. In addition to the opposite line, each line is related to the other four lines.

All Yao are "neighbors". This relative and adjacent relationship has nothing to do with the yin and yang of the Yao. Regardless of the yin and yang of the Yao, there is this relative and adjacent relationship. This is true for all sixty-four hexagrams, and this is no exception.

The first line is opposite to the upper line.

In the hexagram body, there are many images of the first line, many of which include "qian", "foot", "toe", etc. For example, Qianchu talks about "Qianlong", Pechu talks about "peeling the bed with feet", "Qian"

In the early days of Kuai, it was said that "the toes are destroyed by the toes", in the early days of Ben, it was said that "the toes are straightened", in the early days of Dazhuang, it was "stronger than the toes", in the early days of Ding, it was "stronger than the front toes", in the early days of Ding, it was "the toes of the tripod", and in the early days of Gen,

When talking about "Gen Qizhi" and so on, "Qian", "Foot", "Zhi", etc. are placed lower on the hexagram body. This is no doubt and is recognized by most Yi scholars.

There are also many images of the upper line in the hexagram body. For example, Qian said "Kang Long", Dayou said "Since God bless him", Da Zhu said "He Tianzhi Qu", and Da Guo said "Guo She".

"Destroy the top", Xian said "Xian Qifu, cheek, tongue", Jie said "The public shooting falcon is on the high mountain", Lu said "The bird and the fan are in its nest", Zhongfu said "Han's sound ascends to the sky",

In economic terms, "wetting one's head" and so on, it is not difficult to see that these symbols such as "Kang", "Heaven", "Ding" and "Gaoyong" are used to describe Shangyao, and the basis of these symbols is Shangyao.

The image also proves that the upper line is above the hexagram body, and there is no doubt about this.

The second Yao is opposite to the Fourth Yao.

There are many relative examples in the imagery of the second and fourth lines. For example, the second line of the Litigation hexagram talks about "cannot overcome litigation", and the fourth line also talks about "cannot overcome litigation".

The second line of Yao Gua says "there is fish in the bag", and the fourth line in Yao Gua says "there is no fish in the bag".

The second line of Feng Gua talks about "fighting in the middle of the day", and the fourth line also talks about "fighting in the middle of the day".

Three Yao is opposite to Five Yao.

There are relatively few examples of the imagery of the three-yao and the five-yao, but they are not absent. For example, Gu three talks about "the godfather's voodoo", and Gu five also talks about "the godfather's voodoo".

Guan 3 talks about "watching my life", and Guan 5 also talks about "watching my life".

The third chapter of Wuwu talks about "wuwu disasters", and the Wuwang five talks about "wuwu diseases".

Heng three talks about "not persevering one's virtues", and Heng five talks about "persistent one's virtues".

The third chapter of the third chapter talks about "the gentleman's value", and the fifth lesson talks about "the value of the land".

From these images, it is not difficult to see that there is also a relative relationship between the three Yao and the Five Yao.

As for the oppositional relationship between the second Yao and the fourth Yao, and the third Yao and the fifth Yao, there is a very good saying in "Xici", that is, "the same power but different position", but because I don't understand the real hexagram style, I continue

The explanation is wrong, such as "their goodness is different, the second is more praise, the fourth is more fear, it is close. Softness is the way and is not good for those who are far away. It is to be blameless, and it is soft and moderate. The third and fifth have the same merit but are different."

Position. Three more evils, five more merits, noble and inferior, etc."

In the hexagram body, two and four and three and five are on the same level. They form two "seesaws", or two "scales" that cross each other. There is no good or evil, far or near, nobility or inferiority here.

12. Three “levels” on the hexagram body. The six lines of the hexagram body can be divided into three “levels” according to the high, middle and low levels. That is, the first line is a level at the bottom, the second, third, fourth and fifth lines are a level at the middle.

Yao is a level at the top.

In the hexagram body, the first is at the bottom and the top is at the top. This is recognized by most Yi scholars and can be proved by numerous images. The problem is the second, third, fourth and fifth lines. From a hierarchical perspective, they

It's the same level, no matter how high or low it is, it's called "step" in terms of image selection. The fifth line of Sheng Gua talks about "zhenji, rising level". This "step" means that the fifth line is a "step" higher than the first line.

29) The third, fourth and fifth lines are on the same level, which can also be proved from the image selection of the six lines of Qian Gua.

The first chapter of Qian Dynasty talks about "hidden dragon", and the second poem of Qian Dynasty talks about "seeing a dragon in the field". Here we have to ask, where is the dragon "lurking" in the first line of Qian Dynasty?

It goes without saying that it must be under "Tian", which is what Qian Si Ci calls "Yuan". "Yuan" is lower than "Tian".

Qian talks about "overcoming dragon", where is this "overcoming dragon"?

It is definitely in the "heaven", which is the highest place.

The difficult part is the fifth line. The fifth line talks about "flying dragon in the sky". It clearly means that this "dragon" is flying in the "sky". So, is the fifth line "heaven" or the upper line "heaven"?

Woolen cloth?

If the Five Yao are said to be "Heaven", then the Shang Yao is "Heaven Beyond Heaven". If the Shang Yao is said to be "Heaven", then the Five Yao is not "Heaven".

It turns out that Qian 2 and Qian 5 are on the same level, one is "field" and the other is "sky". This is because "heaven and earth have no boundaries." This situation is like saying that clouds are in the sky, but if you are standing on the top of Mount Tai,

You will see the clouds below your feet.

The image of Qian Er is "field". In fact, there are also examples of the fourth line taking the image of "field". For example, Heng Si says "field has no birds" and Xun Si talks about "field has three qualities".

Both two and four can be represented as "field", indicating that there is no distinction between high and low.

13. Up, down, front, back, left, and right on the hexagram body. On the hexagram body, the beginning is down, the top is up, and lines two, three, four, and five are one level in the middle.

However, the four Yao in the middle are not at one point, nor on a line. We mentioned earlier that these four Yao also form a "circle", and they can also be divided into front, back, left and right.