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Explanation of the existence of Meng Gua
Author: Mei Zhensheng (Director of the Institute of Philosophy, Hubei Academy of Social Sciences, Researcher)
Source: “Jianghan Forum” 20Taiwan Baohua Network20, Issue 10
Content summary:The concept of “six-digit time formation” expressed in the “Book of Changes” is the most appropriate reminder of the “space” and “time” nature of “existence”. The important thing to comment on the Meng hexagram is to explore how “this place” can transcend the state of darkness and ignorance. The Meng Gua reminds the state of “this place” and its past concealment, which answers the reason why “Mengheng” can be sufficient. This is the principle of “this place” following the “respect” in the coordinated plan of life. The “aspiration” of the Liu Yao “has been together” is expressed as a coordinated plan. The meaning of “this place” clearly stated in the Meng hexagram is to cultivate the personality of benevolence, wisdom and morality in the enlightenment of “monk” and “bright”, so that “this place” can be pulled out from the dark and ignorant “silent”.
Keywords: “The Book of Changes”/Meng Gua/Existence Commentary/Explanation Commentary/Incision/Inspiration
What is the existence Commentary? Heidegger believes that exploring the meaning of “existence” is an important method for the argument of existence. To explore the meaning of existence, we must explore the meaning of “this is”. “This is here” is the “existence” of “this time”, that is, the “human existence” of someone’s own existence. Therefore, understanding “this is” is the starting point of understanding “existence”, and it can also be a unique way①. The reason why we can and need to use the perspective of existence to describe the “Meng” hexagram is because the “Six-digit time-lift” of the “Book of Changes” happens to be the most appropriate reminder of “existence” and “time”. The Meng Gua reminds the state of “this place” and its past concealment, and provides valuable thinking resources for life planning based on teaching. This article uses the perspective of existence theory to summarize the purpose of Meng hexagram as interpretation and inspiration, and interprets the text of the hexagram line, transmission, and symbolic expression of Meng hexagram. It is a picture to give people new explanations and thoughts, and teaches them.
1. Why is “monish” so “prosper”?
We often use the “Meng Gua” as the teaching and thinking of the “Book of Changes” to consolidate the contract. The only thing that Meng Gua can convey the wisdom of teaching is that “Meng” provides the imagination of teaching and teaching. “The Name of the Name of the Ming Dynasty” says: “Meng, the sunlight is unclear and blurred.” ② The Meng hexagram says: “Meng, prosperous.” ③ Why is Meng prosperous? This is a question that needs to be answered.
From common sense, whether it is a person or a thing, once it is defined as “Mong”, it will definitelyIt is in a bad position. However, from the perspective of existence, “the leader of existence will stipulate this existence from the most basic perspective” ④. In “The Book of Changes”, the “Meng” of “Meng, Heng” represents the leadership of the nature of “this place” and whether this leadership comes from the self-view of “this place” or the “co-existence” of “this place”. “Meng” is broad in terms of “this place”, while “Heng” represents the wish of “this place”, and at the same time it is a manifestation of “Meng” of “Sweetheart Baobaobaobao.comThis place”. “Everything is ignorant, but I only want to benefit the market, so it is said to be ‘Mongol, prosperous’.” People often hope for all “profit the market” because of their stupidity. “This is” comes from the will of the subject and uses the world to view the dominant self-will from the inner body. This mentality is exactly an expression of “ignorance”. Therefore, from the perspective of existence, the “blurredness” of “this place” contains the “blurredness” of the mind, just like a person with a mature mental state is trapped in the “blurredness” of the mind; also includes the “blurredness” of the mind, such as “children’s misfortune” are all at a disadvantage. The state of mental immatureness that is different from the immature body of flesh.
Cheng Yijiu said: “Meng is the Meng, which is the child of things.” Meng is the hexagram, Gen is the hexagram, Gen is the mountain, which is the stop; Kan is water, which is the sacred. There is a sacred at the foot of the mountain, and it stops when encountering a sacred at the end, and no one knows where to go. It is the sign of Meng. Water, the must-do things, has not yet come out, so it is the sacred. When it goes, it is the meaning of sacred at the end”⑤. Cheng reads two situations that are manifested by the “confusion” of “this place” from the hexagram: one is that “this place” suffers from danger and is confused, which happens to be an immature state guided by mental needs; the other is that after the “this place” approaches “this place” and does not do it, this is the “ignorance” state brought by itself. Because “all man’s actions themselves include the leadership of this place. A man will exist first in his actions rather than first in theoretical knowledge” ⑥. The focus of the “confusion” that these two emotions lies in the static and stopping of stagnation cultivated by “Gen is the end of the mountain”, breaking through the “stop” that does nothing, and daring to “increase”, which is to be “hero”. However, due to the lack of knowledge, I dare not use my own wise judgment of the object-oriented situation, or perhaps even though I know the principle of “must be done”, I still dare not face the “marriage under the mountain”, which is different from the “immature state” defined by Kant’s Movement. In the opening chapter of “Answer this question: “What is Enlightenment and Movement””, Kant pointed out: “Enlightenment and Movement is the immature state added to human beings. Improving state means not being guided by others, and being unable to do the wisdom of using itself. When the reason is not because of lack of wisdom, but because of lack of courage and determination to use it without guidance from others, then this immature state is what it is added to itself. Sapere Aude! Have courage to use your own wisdom! ”⑦
In Cheng’s Yixiu, Cheng believed that: “Meng has the principle of development and the meaning of prosperity. The hexagram is the way to achieve prosperity in the middle of his talent. “⑧The “Heng” of Meng is that “Meng” has the ability to expand and eliminate “Meng”. Once this “can be” becomes reality, it is precisely the “this place” transformed from “Meng” to the realization of “Peace” and “Heng” in “This place” changes in “action”. Cheng followed the meaning of “Tian” and proposed “the way to achieve prosperity in time”. However, when it comes to the Meng hexagram, he looks at it himself, why does the Meng hexagram have ” The characteristics of time are vague. From the perspective of existence, “time” is different from what Heidegger calls “periodability” instigation time. “The periodicity of time is at most likely based on the current moment’s ‘now’: ‘later’ is understood as ‘now’, ‘the previous stage’ means ‘nothing now’, ‘the present is no longer’, ‘this is particularly focused on those who circumvent it around him. ”⑨In fact, it will be “invested to develop<a When the principle of "demonstration" is connected to the "demonstration" of the nine-second line, you can see the state of "time" in the hexagram "this place" in the hexagram. The mutual hexagram formed by the nine-second line to the six-fifth line in the Meng hexagram is exactly the thunder in the earth, and the spring thunder shocks the earth (the earth is also a kind of "this place") , it is just the "time", just like the "miscuous" person being shocked when awakened by the impulsive, and the so-called "way to be prosperous" is the "time" principle that the teaching of time follows. Therefore, the "time" cannot be mastered by the "time" moment, and the "this place" and the "time can be related to each other.
The teacher is respectful and respectful to stand. “I am not asking for children, but I am asking for me.” After the first divination, he
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