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Explanation of the Concealment and Enlightenment: An Explanation of the Existence of Meng Gua
Author: Mei Zhensheng
Source: “Jianghan Forum” No. 10, 2020
Abstract: The concept of “six-digit time-form” 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: “Book of Changes”; Meng Gua; existential commentary; resolve confusion; enlightenment
What is 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 the “existence” of “This is the present”inclusive, that is, “human existence” of someone’s own existence. Therefore, realizing “this is” is the starting point of realizing “existence”, and it can also be a unique path. 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”?
The camera tracks her movements. During the recording process, the staff found that there were choices.
We often use the “Meng Gua” as the body of teaching and thinking in the “Book of Changes”. The ability of the Meng Gua to convey the wisdom of teaching and guidance lies in the “Meng” providing imagination for the teaching and guidance. “The Name of the Name of the Name” says: “Meng, the sunlight is unclear and blurred.” 2 And 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 “monster”, it must be in a position of obscurity. However, from the perspective of existence, “the leading to existence will stipulate this existence from the most basic point of view.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 comes from the “common being” of “this place”. “Meng” is broad in its definition as the “this place”, while “Heng” represents the wish of “this place”, and at the same time it is a manifestation of the “Meng” of “this place”. “Everything is ignorant, and only wishes to benefit the market, so it is called “Meng, Heng”. “People often want to “benefit the market” because of their stupidity. “This place” comes from the will of the subject, and uses the objective viewing world to smooth the self-will from the body. This mentality is exactly an expression of “ignorance”. Therefore, from the perspective of existence, the “blue” of “this place” contains the “blue” of the mind, just like a person with a mature mental being trapped in the “blue” of the mind; it also contains the “blue” of the mind, such as the “children” that differs from the immature body immature.
Cheng Yijiu said: “Mong is the mist, the childish thing. “Meng” is the hexagram, Gen is on top and Kan is on bottom. Gen is a mountain, and it stops; Kan is a water, and it is a risk. There is a tragedy at the foot of the mountain. If you encounter a tragedy, you can’t know where to go. It’s a sign of tragedy. Water, the necessary things, have not yet come out, so it is a mystery. It is the meaning of “heroic” 5. Cheng Xi interprets the two situations that are manifested by the “confusion” of “this place” from the hexagram: one is that “this place” suffers from danger and “no idea where it is”, and he is confused. This happens to be an immature state guided by mental needs; the other is that after the “this place” approaches “this place” and “not doing something”, this is the “ignorance” state brought by itself. Because “all human actions have included the leadership of this place.” A man will exist in his actions rather than in theoretical knowledge”4. The focus of the “confusion” that manifests in these two situations is the static and cessation of “stop” cultivated by “Gen is the end of the mountain”, breaking the “stop” that does not act, and daring to “advance”, which is “happy”. However, because of the lack of knowledge, he dares to use his own wise judgment of the object-viewing situation, or perhaps even though he knows the principle of “must be done”, he still dares to face the situation of “the danger under the mountain”, and Kant initiates the movement of the movement官网 has different differences in the “immature state” defined by the “Answer this question: “What is immance movement”” Kant pointed out: “Inspiration movement is the immature state added to the human detachment. Imature state means not being guided by others, and being unable to use its own wisdom. When the reason is not because of the lack of wisdom, but because of the lack of courage and determination to apply without the guidance of others, then this immature state is what it is added to itself. SapereAude! Have courage to use your own wisdom! ”6
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. “5 The “hero” of Meng is that “Meng” has the ability to expand and eliminate “Meng”. Once this “Maintaining” becomes reality, it is”This place” is transformed from “Meng” into a physical manifestation of “Di” and “Lishi”, which means that the “Meng” and “Heng” of “This place” are exactly transformed in “action”. Cheng followed the meaning of “Tuan” and proposed “the way to achieve prosperity in the time period.” But when it comes to the Meng hexagram, why the Meng hexagram has the characteristics of “time” is vague. From an existing perspective, “in time” is different from what Hyde calls “periodable” instigation time form. “The periodicity of time is at most likely based on the current moment’s ‘now’: ‘Then’ is understood as ‘now’, ‘the previous stage’ means ‘now no longer’, ‘this one’ means ‘now no longer’, ‘this one’, ‘this one’ means ‘now no longer’, ‘this one’, ‘this one’ is particularly focused on those who are around him. ‘7 In fact, by connecting the “the principle of development” with the “development” of the nine second line, you can see the state of “the time” that appears in the “this place” in the hexagram. The mutual hexagram formed by the ninth and second and fifth lines in the Meng hexagram are exactly the thunder in the earth, and the spring thunder shocks the earth (the big land is also a kind of “this place”), which is just the “time”, just like the “time” shocked by the awakened person, and the so-called “way to achieve prosperity” is the principle of “time” that is followed by the teaching of time. Therefore, “in time” cannot be mastered by “this place” at the moment, and “this place” and “time can be used on time” are related to each other.
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