中国哲学和宗教演示文稿.ppt
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1、Chapter TwoPhilosophy and ReligionwYi Jing(Book of Changes)wConfucianismwTaoismwBuddhismwMoism and LegalismYi jing(Book of Change)A book of wisdom,a book of history,a book of philosophy,a book of poetry,a book dealing with the universal laws of the development of things,one of the five classics of C
2、onfucianism and Taoism.The Eight Trigrams(concept)The bagua(八卦;literally“eight trigrams)is a fundamental philosophical concept in ancient China.It is an octagonal(八角形的)diagram with one trigram on each side.The concept of bagua is applied not only to Chinese Taoist道教 thought and the I-Ching,易经but is
3、also used in other domains of Chinese culture,such as fengshui,martial arts武术,navigation,and so on.There are two possible sources of bagua:Pre-King Wen Earlier Heaven order wThe first is from traditional Yin and Yang philosophy.The interrelationships of this philosophy were described by Fuxi in the
4、following way:无极生有极,有极是太极,太极生两仪,即阴阳;两仪生四象:即少阳、太阳、少阴、太阴,四象演八卦,八八六十四卦wThe Limitless(Wuji)produces the delimited,and this is the Absolute(Taiji)The Taiji produces two forms,named yin and yangThe two forms produce four phenomena,named lesser yang,great yang(Taiyang also means the Sun),lesser yin,great y
5、in(Taiyin also means the Moon).The four phenomena act on the eight trigrams(ba gua),eight eights are sixty-four hexagrams wKing Wens orderwAnother philosophical description of the source is the following,attributed to King Wen of the Zhou Dynasty:When the world began,there was heaven and earth.Heave
6、n mated with the earth and gave birth to everything in the world.Heaven is Qian-gua,and the Earth is Kun-gua.The remaining six gua are their sons and daughters.Central themewAll things run their cycles and no situation remains unchangeable.wIt offers hope in the depth of despair,and warns of destruc
7、tion at the height of success.wThis is the philosophy of Yin,Yang and change.How the book Yi Jing came into beingwFuxi created the eight trigrams which are symbolizing the basic elements of a recognizable universe:heaven,earth,thunder,water,mountain,wind,fire and lake.wAt the end of Shang dynasty,Ki
8、ng Wen of the state of Zhou stacked the trigrams on top of one another,making sixty-four hexagrams.wThen,the oracle announcements of the hexagrams were annotated and embellished by Confucius,and Ten Wings was attached to it.Yin and YangwEverything is constituted by the interplay of two modes of ener
9、gy,yin and yang.wYang-masculine in character,male property of all kinds-active,warm,dry,bright,procreative and positive.wYin-female or negative principle in nature-fertile and breeding,dark,cold,wet,secret mysterious.wYin and Yang are at the root of all things,and together in alternation they are th
10、e moving force of our world and all its manifestations.wThe idea of two basic elements forms the foundation from which the Yi Jing was constructed.The book of OracleswAt the beginning the book of changes was a collection of linear signs to be used as oracles,by putting together three lines,Yin or Ya
11、ng,in all possible combinations to represent the eight basic elements.wThe sixty-four hexagrams were created by stacking trigrams upon trigrams.wEach hexagram has an opening text called“the judgment,each of the six lines of a hexagram also has its own text.wYi,this character means“change,simple,not
12、easy(not easy to understand).But if we grasp their essence,it is quite simple.wYi Jing assesses both the current moment and the dynamic forces of the future,already implicit in the present.wThe language has an austere(简朴的)poetic quality and the message conveyed by the text is often obscure晦涩的.The bo
13、ok of philosophywThe underlying idea of the whole is the idea of change.The theme is that yin and yang alternate in an unending sequence and that an extreme situation must change to make room for opposite elements.wThe second element is its theory of ideas.The eight trigrams are images of states of
14、things.This view is associated with the concept that every event in the visible world is the effect of an“image,that is,of an idea in the unseen world.wThe third element fundamental to the Book of Changes is the judgment,which,as it were,clothe the images in words.The Book of HistorywIn the filed of
15、 Mu king Wu delivered a historical speech.wOn the day of the public gathering,wA new order is proclaimed.wKing Zhous armywNone will rallywSome will attack.wIf there is no determination in the heart,wDisaster will befall.How to Use Yi Jing(art of divination)wCast a hexagramwOriginal hexagram(initial
16、situation)-changed hexagram(eventual development)wThe dynamics of change expand the 64 static hexagrams into more than four thousand patterns of development.wThe real possibilities are limited only by your imagination.wCoin oracle-to toss three coins six times in succession.wA stack of six lines wRe
17、ading the messagewGeneral rulesw1.no changing linesw2.not all,read the changing linesw3.all changing,special treatment.Read the changed hexagram.How Yi Jing Was Usedwactual use of Yi Jing can be found in Zuo Zhuan.wthe free and individualistic way to interpret Yi JingwGeneral use of BAGUAw彖,即材,通“裁,有
18、裁断之义。裁断一卦之义的文辞,叫彖辞。彖辞也叫卦辞。w周易?中的象,是指卦象。卦象取法自然之象。那么什么是自然之象呢?自然之象是指自然界事物所呈现的容貌、形态,如日月星辰所呈现的象称为天象,山川草木所呈现的象叫地象。而?周易?中的象,就是对自然界中的物象加以概括整理,并通过卦表现出来的。从释一卦来看,又可分为两局部:大象、小象。大象是释卦象,小象是释爻象。w第59卦 Huan(Hun)/Dispersion Dissolution w卦辭 Hun intimates that(under its conditions)there will be progress and success.The
19、 king goes to his ancestral temple;and it will be advantageous to cross the great stream.It will be advantageous to be firm and correct.w象曰 The wind drives over the water.Image of Dispersion.Thus the kings of old sacrificed to the Lord And built temples.w彖曰 Dispersion.Success.The king approaches his
20、 temple.It furthers one to cross the great water.Perseverance furthers.w上九 爻辭:He dissolves his blood.Departing,keeping at a distance,going out,is without blame.w象曰:His bloody wounds are gone:-he is far removed from the danger of injury.w 九五 爻辭:His loud cries are as dissolving as sweat.Dissolution.A
21、king abides without blame.w象曰:The accumulations of the royal(granaries)are dispersed,and there is no error:-this is due to the correctness of the position.w六四 爻辭:He dissolves his bond with his group.Supreme good fortune.Dispersion leads in turn to accumulation.This is something that ordinary men do
22、not think of.w象曰:He scatters the(different)parties(in the state),and there is great good fortune:-brilliant and great(are his virtue and service).w六三 爻辭:He dissolves his self.No remorse.w象曰:He has no regard to his own person:-his aim is directed to what is external to himself.w九二 爻辭:At the dissoluti
23、on he hurries to that which supports him.Remorse disappears.w象曰:Amidst the prevailing dispersion,he hurries to his contrivance(for security):-he gets what he desires.w 初六 爻辭:He brings help with the strength of a horse.Good fortune.w象曰:The good fortune attached to the first SIX,divided),is due to the
24、 natural course(pursued by its subject).w第59卦 风水涣 w卦辭 涣:亨。王假有庙,利涉大川,利贞。w象曰 风行水上,涣;先王以享于帝立庙。w彖曰 涣,亨。刚来而不穷,柔得位乎外而上同。王假有庙,王乃在中也。利涉大川,乘木有功也。w 上九 爻辭:涣其血,去逖出,无咎。w 象曰:涣其血,远害也。w九五 爻辭:涣汗其大号,涣王居,无咎。w象曰:王居无咎,正位也。w 六四 爻辭:涣其群,元吉。涣有丘,匪夷所思。w 象曰:涣其群,元吉;光大也。w六三 爻辭:涣其躬,无悔。w 象曰:涣其躬,志在外也。w 九二 爻辭:涣奔其机,悔亡。w 象曰:涣奔其机,得愿也。w
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