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The structure and copying of Ma Wangdui’s “Yiqi·Shizi”
——Based on the comparison of the “Zhouyi·Shizi” in the same book
Author: Ikeda Tomohisa Cao Feng (Ikeda Toki, a famous scholar from Tokyo, a famous scholar from Shandong; Cao Feng, a famous scholar from the Chinese Academy of Philosophy) Source: “Literature, History, Philosophy”, 2021 No. 3
Abstract:The content of the Ma Wangdui’s “Shi Ji” chapter and its book date, the difference between the Ma Wangdui’s “Shi Ji” chapter and the current version of “Shi Ji” and the important thoughts of the Ma Wangdui’s “Shi Ji” chapter are the three topics discussed in Ma Wangdui’s “Shi Ji”. China and Japan have pointed out that the current version of “The Legend of the Confucianism” has a deep relevance to the “Talent of the Confucianism” chapter. Therefore, it is not difficult to predict that the “The Legend of the Confucianism” chapter of Ma Wangdu has a deep relevance to the “The Legend of the Confucianism”. The earliest prototypes of these texts were formed after Qin Shihuang united the whole country, and the “The Legend of the Confucianism” chapter of Ma Wangdu was the blue version of the current version of “The Legend of the Confucianism”. The ancient and immature prototype of Ma Wangdui’s “Xi” was written by Confucianism. After Qin Shihuang formed the whole country, it was then cleaned up and added to the Qin Dynasty to the early days of Emperor Wen of Xihan. This article has since been further cleaned up and strengthened, and finally formed the upload and downcomer of “Secretary”. Although the three talents are the main thoughts of the “Shiru” chapter, the characteristic of the “Shiru” chapter of Ma Wangdui is that it emphasizes the unique subjectivity of man as the third most basic existence that coexists with heaven and earth. It can be considered that this is an extreme thought that only Confucianism can have. The primitive Confucian justice power that Confucius criticized religions such as ghosts and gods, memorial services, became the tradition of later Confucianism. On the contrary, the Ma Wangdui’s “Xien” chapter believes that the essence of the “Yi” lies in divination, which makes the ghosts and gods extremely accurate, thus changing the past tradition of justice. The Ma Wangdui’s “Secretary” chapter is a philosophical thinking adjusted to suit the “Yi”. The Taoist theory and the innate theory of all things were originally thoughts developed by Taoism. The “Xiang” chapter of “Xiang” accepted and adopted the innate concept of all things in the Taoist theory of all things. This is a major task in the history of modern Chinese philosophy.
The article about Inclusive price Keywords:Ma Wangdui; “Yiqi”; “Yiqi”; “Yiqi”; “Yiqi”
The article about “Yiqi” is located in the second chapter of the six chapters of Ma Wangdui’s “Yiqi”. The purpose of the “Shiru” compilation and integration book is to write a new explanation to transform the “Yi” which was originally a divination book so that it can not only contain the old divination elements, but also pull them towards Confucianism and transform them into morality.
1. The content of Ma Wangdui’s “Secretary” and its date of writing
(I) Origin of the Book of Changes
The year and month of copying the seven chapters of the Ma Wangdui “The Book of Changes” included in the “Xi Zi” chapter has been established in the academic world: that is, the early years of the reign of Emperor Wen of Xihan (after 179 BC) to the year before the burial of the Han tomb in San Ma Wangdui (168 BC).
First, it is about the year and month of the book. To promote the years and months of ancient Chinese writing, one of them is to understand the content of their thinking, collect various related documents, and promote the relationship between them and influence them.
The origin of the Book of Changes is described in Chapter 23, 1 of the “Shizi” chapter. That is, from “In ancient times, the king of the Fuxi family was the whole country… so he started to write the Bagua. … The Fuxi family is about “Qi”. … The Fuxi family is about the master, and the Shennong family is about… The Fuxi family is about “Yi”. … The Fuxi family is about “Shike”” 2. There are almost the same articles 4). This passage talks about a progressive historical view. In the unexpanded human society, various saints have led humans by creating various civilizations. It is characterized by combining the historical perspective of progress with the origin of the Book of Changes. The theory that forms the basis of this historical concept is the theory of saints produced by all civilizations (refer to “Shibition: Written by the Book of the World”). This theory was formed before the creation of the “Shibition” or perhaps said to be very fashionable at that time. From this we can see that in ancient times, the eight trigrams were created, and at the same time, a civilization was created that was created through the sixty-four trigrams of the separatum structure. Then the Shenyuan created two civilizations designed through the Yi trigram and Shi Ke trigram structure. Then Huangdi, Ling and Shun created various civilizations designed through the Qian, Kun, Lu, Sui, Yu, Xiao, and Kui. Finally, the “saints of later generations” created various civilizations designed through the three trigram structures of the Great Power, Big, and Big. The Bagua said that he wrote the Bagua, which was later adopted by the regular Yishui and became a decisive statement. Moreover, Chapter 23 has said that the Guaobin created the sixty-four hexagrams among the sixty-four hexagrams. Therefore, this statement believes that not only the Eight Trigrams and the Sixty-Four Hexagrams are also made by Guaobin. It is also clearly pointed out on this basis that the Yi Trigrams and Shi Ke Trigrams among the sixty-four hexagrams made by Guaobin were applied by Shenyuan, and the Qian, Kun, Lu, Su, Yu, Xiao Go, and Kui were applied by Huangdi, Lu, and Shun. However, when it comes to the origin of the “Yi” and later as regular visitors, one or two were King Wen and Duke Zhou, and all of them did not appear in this chapter. Perhaps some scholars will explain that they are the “later-generation saints” who appear three times in this chapter, but this is irrational. No matter how you say it, the source of the Book of Changes is that for the first time in history, the Bagua and the Sixty-Four Hexagrams appeared, which were applied by Shenyuan, Huangdi, Lu, Shun, and “later-generation saints”. This is the source of the latest “Yi” period. There is no mention of the production of 384 lines, hexagrams, lines, and ten wings.
The origin of the Book of Changes seen in Ma Wangdui’s “Yi Ji” is also seen in Chapter 18 of the “Zhong” chapter: “The use of “Yi” is the inaction of Yin, and ZhouIt is a great virtue. I am afraid to maintain my position, respect me and take responsibility, and wisdom to avoid troubles. ”6 This passage expresses the purpose of “The Book of Changes” in the great virtues of Yin and Zhou, King Wen was created to avoid the harm of Shang kings. In addition, Chapter 34 of the “Zhong” chapter contains “The Book of Changes”. Is it a worry in the Middle Ages? Who wrote “The Book of Changes”? “7 (There are almost the same articles in Chapter 7 of the “Qing Dynasty” in Chapter 7 of the “Qing Dynasty” chapter 8) Chapter 8 of the “Essence” chapter contains “The King Wen is benevolent, but he cannot get his ambitions, so he can fulfill his ambitions. Wu was incompetent, and King Wen wrote, avoiding blame, and then the “Yi” began to be excited. 9The content is also similar to Chapter 18 of the “Zhong” chapter. In addition, the 11th chapter of “Xiang Zhixia” in this book contains the “The Enlightenment of the “Yi”; when is the Jishi of Yin, and the great virtues of Zhou? href=”https://sites.google.com/view/sugardaddy-coding”>Baobao Message BoardWhy is the King of Wen and the Worry of the Worship?”10 This is also close to the above chapters. That is to say, the “Zhong” and “Yao” are in their own set. In this way, the above The origin of Chapter 23 of the Qi Yuan chapter is one type, and the “Zhong” chapter and the “Yao” chapter are another type, and the two are scattered by each other. Although Chapter 23 of the Qi Yuan chapter determines that the origin of the “Yi” is to make the Eight Trigrams and Sixty-Four Trigrams, it does not mention King Wen and Duke of Zhou, nor does it completely touch and make the three hundred and eighty-four lines, hexagram lines and ten wings. Baohua Webmaster Constructed by the “Zhong” and “Yao” use the origin of King Wen’s work on “Yi”, but the content of the production of “Yi” is that the production of “Yi”, namely the production of “Yi&