What are "He Tu" and "Luo Shu"?

He Tu and Luo Shu are two mysterious patterns handed down from ancient China. They have always been considered the origin of Heluo culture and the source of Chinese civilization. They are known as the "Universal Rubik's Cube".

According to legend, during the time of the Fuxi clan in ancient times, a dragon and horse emerged from the Yellow River in Mengjin County, northeast of Luoyang, carrying a "river map" on its back and dedicated it to Fuxi. Fuxi developed Bagua based on this, which later became the source of "Book of Changes". It is also said that during the reign of Emperor Yu, a magical turtle emerged from the Luo River in Luoning County, west Luoyang, carrying "Luo Shu" on its back and dedicated it to Emperor Yu. Dayu succeeded in controlling the floods based on this, and then divided the world into Kyushu. Based on this, a nine-chapter law was formulated to govern society, which was handed down and included in the Book of Documents, named "Hong Fan". "Yi Xici" says: "The river produces pictures, Luo produces books, and the sages follow them." This refers to these two things.

On the river map, the black dots and white dots arranged in a numerical array contain endless mysteries; on the Luo Shu, the sum of the three numbers on the three vertical, horizontal and diagonal lines is equal to 15. , very strange. Scholars at home and abroad have conducted long-term exploration and research on this, and believe that this is the crystallization of the spiritual thinking of Chinese ancestors and the first milestone of ancient Chinese civilization. The two books "Book of Changes" and "Hong Fan" have an important position in the history of Chinese cultural development and have had a profound impact in the fields of philosophy, politics, military science, ethics, aesthetics, and literature. As the source of Chinese history and culture, Hetu Luoshu has made an indispensable contribution. ?

Hetu Luoshu is the source of Chinese culture, Yin Yang and Five Elements. It was first recorded in "Shang Shu", followed by "Yi Zhuan", and was recorded by hundreds of schools of thought. Tai Chi, Bagua, Zhouyi, Liujia, Nine Stars, Feng Shui, etc. can all be traced back to this point. The Xingyi Tomb unearthed in Xishuipo, Puyang, Henan in 1987 is about 6,500 years old. The images of green dragons and white tigers painted with shells in the tomb are lifelike, almost the same as in modern times. The river map has four images and 28 places. The shape and meaning of its arrangement are consistent with the stars on the top and geography on the bottom, and it is known that when buried, it will be excavated. A jade piece from the belly of a turtle from Hanshan, Anhui, unearthed in the same year, is an image of Luoshu and dates back to about 5,000 years ago. It can be seen that at that time people were proficient in the physics of heaven and earth, as well as the numbers of Hetu and Luoshu. According to expert research, the star chart in the Xingyi Tomb dates back to 25,000 years ago. This shows that Shao Yong and other sages believed that "Hetu and Luoshu are ancient star maps", and their words are true.

Interpretation

1. The image of the river diagram

The river diagram uses ten black and white dots to represent yin and yang, the five elements, and the four images. The diagram is a square. As follows:

North: One white dot inside and six black dots outside, indicating the Xuanwu astrology and the five elements of water.

East: Three white dots inside and eight black dots outside, indicating the astrology of the Green Dragon and the Five Elements of Wood.

South: Two black dots inside and seven white dots outside, representing the Suzaku astrology and the five elements of fire.

Western: Four black dots inside and nine white dots outside, indicating the white tiger astrology and the five elements of gold.

Center: Five white dots inside and ten black dots outside, representing the singularity of space and time, and the five elements of earth.

(Among them, the white dots in odd numbers are yang, and the black dots in even numbers are yin. Among the four images, each image controls seven constellations, with a total of 28 constellations.) The above is "River Map" 》. Among them, the four images, according to the orientation of the ancient people's seat facing north and south, are: Suzaku in the front, Xuanwu in the back, Qinglong on the left, and white tiger on the right. This is the source of Feng Shui pictograms.

Two, the number of the river map

1, the number of heaven and earth: There are 10 numbers in the river map, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. Among them, 1, 3, 5, 7, and 9 are Yang, and 2, 4, 6, 8, and 10 are Yin. The sum of yang numbers is 25, the sum of yin numbers is 30, and the sum of yin and yang is 55. Therefore, the ancients said: "The number of heaven and earth is fifty-five", that is, the number of heaven and earth is 55, "the ghosts and gods move through changes". That is to say, the number of all things is derived from the number of heaven and earth.

2. The number of living things: the sky produces water, and the earth produces 60% of it; the earth produces fire, and the sky produces 70% of it; the sky produces wood, and the earth produces 80% of it; the earth produces gold, and the sky produces 90% of it; The five heavens give birth to earth, and the earth makes up ten percent of it. So one is the birth number of water, two is the birth number of fire, three is the birth number of wood, four is the birth number of gold, and five is the birth number of earth.

Six is ​​the number of water, seven is the number of fire, eight is the number of wood, nine is the number of gold, and ten is the number of earth. All things have a number, and they can only be born when they are born; all things have a number, and they can be completed only when they can be achieved. Therefore, all things exist in numbers.

3. The number of the five elements: The number of the five elements is the number of the five elements, which is water one, fire two, wood three, metal four, and earth five. It is also called the number of Xiaoyan. One, three, and five are Yang numbers, and their sum is nine, so nine is the number of Yang pole. Two and four are yin numbers, and their sum is six, so six is ​​the extreme number of yin. The numbers of yin and yang are combined into the number 15, so when it is converted into Luo Shu, the number 15 is both vertical and horizontal, which is the number of yin and yang and the five elements.

4. The number of Dayan: The number of Dayan 50 is the number of five elements multiplied by earth, 10; it is also the number used for the number of heaven and earth. The number of heaven and earth is 55. Subtract the number 5 of Xiaoyan to get the number of Dayan 50. Xiaoyan is the number of heaven and earth, and Dayan is the number of heaven and earth. The so-called "the Dayan number 50 is used for 49" is a divination method that uses the Dayan number to predict: one is the body and forty-nine is the use, so the use is forty and nine.

5. The number of intersections of heavenly stems: The number of tens in the river map is the number of ten heavenly stems. The number of friendships is: one or six of the same sect, two or seven of the same way, three or eight as friends, four or nine as friends, five or ten of the same virtue. It is the number by which all things survive. Therefore, Jia and Ji are combined into one and six *** sects, Yi and Geng are combined into two and seven comrades, Bing and Xin are combined into three and eight are friends, Ding and Ren are combined into four and nine are friends, and Wu and Gui are combined into five and ten together. After the ten heavenly stems merge together, they become the five elements of the heavenly stems. The body of the five elements of the river map is transformed into the function of the five elements of the heavenly stems.

6, the number of six jiazi receiving sounds: the number of heaven and earth 55 plus the number of five elements 5, combined into 60 jiazi the number of five elements receiving sounds. The yin and yang and the five elements of the ten heavenly stems intersect with all things. They seek each other with the same energy, and each produce 12 sounds in the same voice. Silent and silent sounds are not included. According to the river map, the five elements of the north, east, south, west, and middle form the image *** 60 Nayin . It is the number of sounds from the five elements of heaven and earth.

Third, the principle of the river chart

1. The principle of the left-hand river chart: facing south, left to east and right to west, water produces wood, wood produces fire, fire produces earth, earth produces metal, Metal generates water, which is the left-hand rotation of the five elements. The center does not move, one, three, five, seven, and nine are left-handed for yang numbers; two, four, six, eight, and ten are left-handed for yin numbers; they all rotate clockwise, which is the movement of the five elements and all things. We know that all galaxies such as the Milky Way are right-handed when viewed from above, and left-handed when viewed from above. Therefore, "the anger rises like a ram's horn." Therefore, walking in line with the sky is a left-hand rotation, and walking in a circular motion is a right-hand rotation. Therefore, the left-hand rotation governs life.

2. The principle of river diagram pictography: The river diagram is originally a star diagram, which is used for geography, so it is an image in the sky and takes shape on the ground. In the sky, the elephants are three walls and twenty-eight constellations; on the earth, they are the green dragon, white tiger, red bird, Xuanwu and Mingtang. The shape of the sky is wind and air, and the shape of the earth is dragon and water, so it is Feng Shui. It is the luck of the stars and the energy of the terrain. Therefore, the four images and four shapes absorb the energy of the heaven and earth and the five elements.

3. The principle of the Five Elements in the River Diagram: The River Diagram determines the innate position of the five elements, with wood in the east, gold in the west, fire in the south, water in the north, and earth in the middle. The Five Elements spin to the left, and the Middle Earth spins. Therefore, the five elements in the river diagram are mutually dependent on each other, which is the reason why all things are mutually dependent on each other. Earth is the middle virtue, so the movement of the five elements has the innate virtue of good health.

4. The principle of yin and yang in the river diagram: earth is in the middle and is yin, and the four images are outside and are yang. The principle of yin and yang inside and outside; wood and fire are yang, metal and water are yin, which is the combination of yin and yang, water and fire. Principle; each of the five elements has yin and yang that intersect and are endless, which is the principle of yin and yang having the same origin and origin; the earth in the middle is static, and the four external phenomena are moving, which is the principle of yin and yang movement and stillness. If the square shape of the river diagram is transformed into a garden shape, with wood and fire as yang, metal and water as yin, and yin, earth and yang earth as black and white fish eyes, it will be a Tai Chi diagram. At this time, water is Taiyin, fire is Sun, wood is Shaoyang, and metal is Shaoyin, which are the four phenomena of Tai Chi. Therefore, the river diagram is the function of yin and yang, and is the source of changing images. Yibu is the manifestation of the three talents of yin and yang.

5. Hetu’s theory of innateness: What is innateness? Man regards heaven as heaven, and heaven regards man as heaven. When man is controlled by heaven, man belongs to heaven, and man is one with heaven. It does not matter what man is. At this time, heaven is the innate nature. Man can recognize the time of heaven and can defy heaven. In practice, man is heaven, and is the heaven of heaven, so it is the day after tomorrow. According to the innate principle, the five elements and all things are mutually reinforcing and controlling each other, and hair growth is the main one. According to acquired principles, the five elements and all things restrain each other, and destruction is the main one.

According to the principle of the river diagram, the earth is in the middle and all things are born and combined, and they rotate to the left to create each other. Since the earth is in the middle, they are relatively restrained and blocked, so the innate principle is born by spiraling to the left. Also, the principle of the river diagram is that it is calm, so the river diagram is about tranquility.

The images, numbers, and principles of the river map are extremely simple and easy, yet profound and infinite. Let’s discuss it for now.

The legend about the origin of the Bagua in Chinese Yixue originally referred to the auspiciousness given by God. Heluo's words were first seen in "Shangshu·Gu Ming" and also in "The Analects of Confucius·Zihan". "Shang Shu·Gu Ming": "Dayu, Yiyu, celestial sphere, and river map are in the east preface." "Guanzi·Xiaochen": "In the past, the recipients of orders were Dragon Turtle False, He Chutu, Luo Chu Shu, and Di Chu Cheng. Huang, there is no such thing as Sanxiang today. "Book of Changes": "He produces pictures, Luo produces books, and sages follow them." It is believed that the Bagua was derived from He Luo. Many Han people have this theory, using Heluo to explain the origin of the Eight Diagrams.

(1) Later generations have different understandings of what Heluo refers to. Liu Xin of the Western Han Dynasty took Hetu as Bagua and Shangshu Hongfan as Luoshu. The Weishu of the Han Dynasty includes nine chapters of "He Tu" and six chapters of "Luo Shu". The number of Heluo is attached to ninety-six. In the early Song Dynasty, Chen Tuan created "Dragon Picture Yi". Absorbing the theory of nine palaces in Han and Tang dynasties and the number generated by the five elements, a schema was proposed, which was named Dragon Picture, that is, River Picture. The hermits of Western Shu took Chen Tuan's innate Tai Chi diagram as the river diagram. Liu Mu developed the Chen Tuan Long Diagram into two diagrams: He Tu and Luo Shu. He called the Nine Palaces Diagram the River Diagram and the Five Elements Generating Diagram the Luo Shu. Zhu Zhen of the Southern Song Dynasty included his picture in "Wall Map of Zhouyi". Cai Yuanding of the Southern Song Dynasty believed that Liu Mu had reversed the River Map and the Luoshu, calling the Nine Palaces Map the Luoshu and the Five Elements Generating Map the River Map. The first volume of Zhu Xi's "Original Meaning of the Book of Changes" contains his picture. The name of later generations is generally based on Cai Shuo. Xue Jixuan of the Southern Song Dynasty used the Nine Numbers of Rivers and the Ten Numbers of Luoshu as the maps and geographical records of the Zhou Dynasty. Huang Zongxi of the Qing Dynasty's "Yi Xue Xiang Shu Lun" and Hu Wei's "Yi Tu Ming Bian" also believe that the Hetu Luoshu is a type of Illustrations written by the four directions. Today's Gao Heng believes that the Hetu and Luoshu may be ancient geography books. Others think that the Hetu is an ancient climate map, the Luoshu is an ancient orientation map, or that the Hetu is a map of the Tianhe River. There are different opinions, and the search is still ongoing.

(2) The relationship between Hetu and Luoshu. It is generally believed that the Hetu is the body, and the Luoshu is the function; the Hetu is about constant, and Luoshu is about change; the Hetu overlaps, and the Luoshu is divided; the square and the circle hide each other, and the yin and yang embrace each other, serving each other and inseparable. Liu Xin of the Han Dynasty believed: "The river map and Luo Shu show the latitude and longitude." (Notes in "Hanshu·Five Elements") Zhu Xi and Cai Yuanding of the Southern Song Dynasty: "The river map focuses on completeness, and the enemy is at ten; the Luo book focuses on change, so it is at nine. ""The Hetu uses the five living numbers to unify the five-percent numbers and they are all in the same direction, and the covers are all in order to show people their normality. The Luoshu uses the five odd numbers to unify the four even numbers and each has its own place. The Yang unites the Yin and causes its changes, and the number is used. "It is also believed that the river image is like a round sky, and its number is three, which is odd; the Luoshu image is like a place, and its number is two, which is even. ("Yixue Enlightenment") Cai Chen: "The Hetu is round in shape but uses squares, and the sages use it to draw hexagrams; the Luo Shu is square in style but uses circles, and the sages use it to describe categories." He also believes that the main image of the Hetu is the main image of the Luo Shu. The main number is the number; the Hetu is the odd one, the Luo Shu is the odd one; the Hetu is the quiet one, and the Luo Shu is the active one. ("Hong Fan Huang Ji Nei Pian") In the ten thousand years of the Qing Dynasty, Chun used the square and circle diagrams to discuss the relationship between the Heluo River and Luo River. He believed that: "The river diagram is square on the outside and round on the inside", "the ten points in the middle are used as a circular cloth", and "the outer four circles are distributed The four directions are squares, and ten are included in the five. There is still a square within a circle, and a circle within a square. There is yang in yin, and there is yin in yang. And fifteen is in the middle, which is the number of fifteen in Luo Shu. This is the image of the Hetu wrapping the Luo Shu. The points of the Hetu are all flat and not folded, and the same is true for the Luo Shu. Outside, the image of the river map is wrapped. "The river map has the style of Luo Shu, and Luo Shu actually uses the river map, because the odd and even squares and circles of the book are alternately represented by the map." ("Book of Changes") Modern Hangxin. Zhai believes: "He Tu is the body and it is useful, Luo Shu is for use and it has substance." "Some people use books to accompany the Eight Diagrams, but they are too rigid and fail to understand them thoroughly. In fact, He Tu is the body, Luo Shu is the function, and He Tu is the body." That is, the innate, and the Luoshu is the acquired. "" Therefore, the picture and the book are mutually external and internal, and cannot be separated." ("Yi Chuan") Some people think that the river picture is "combined" and has the characteristics of odd and even matching, yin and yang embracing each other, and interdependence. Characteristics: Luoshu emphasizes "dividing", with the characteristics of separation of odd and even, and generation of heterotopia. The two are divided and combined, reflecting the unity of opposites and the dialectical relationship of ups and downs.

"Book of Changes. Xici": "Therefore, gods are born, and saints follow them; heaven and earth change, and saints follow them; heaven hangs down like an image to see good and bad luck, and saints like it; rivers come out of "Pictures", and Luo comes out. "Book", the sage followed it. "Confucius believed in the existence of Hetu and Luo Yi, and used them as one of the four basis for the sage to write the "Book of Changes".

4 9 2

3 5 7

8 1 6

Nine Palaces

Opposite of the River, Luo The graphics and documents of the book have been preserved to this day. The river map is actually arranged from 1 to 10, with 5 and 10 forming the middle palace. The odd numbers are yang and white, representing the number of heaven (birth number); the even numbers are yin and black, representing the number of earth (number of birth). Luoshu is actually nine palaces, which are arranged from 1 to 9. The sum of the horizontal, vertical and diagonal numbers is 15. Hetu and Luoshu have different forms but the same essence. They both represent the unified system of calendar and divination, four directions, four seasons and eight festivals, Bagua, nine palaces and five figures. The ten-month solar calendar has similarities with the "River Chart" because they have the same source.

"Shang Shu. Gu Ming": "Big jade, Yi jade, celestial sphere, and river map are in the east sequence." Kong Chuan believed that the river map is the Bagua. Some documents say that during the reign of Fu Xi, the dragon and horse carrying the picture came out of the river, and there is also a saying that Yao and Yu received the picture. "Bamboo Book Chronicles" Xuanyuan "In the autumn of the fiftieth year, in the seventh month, the phoenix bird arrived, and the emperor offered sacrifices to Luoshui." Shen Yue's note: "The dragon picture comes out of the river, the turtle book comes out of Luo..." After the wind, the picture was received The theory is widely spread. Some people think that the dragon and horse are the dragons of the Eastern Qisu and the four heavenly horses, which is consistent with the "horse body and dragon head" in the "Shan Hai Jing", and should be the dragon and horse found in the starry sky by people with ancient dragon and horse totems. From the perspective of Jiahu culture, it is true that divination existed more than 8,000 years ago, and it is possible to produce pictures and texts such as river diagrams. Later, it was said that it became "the auspicious sign of the emperor's appointment".

The Han Dynasty believed that Luoshu was the nine categories of "Hong Fan". "When Tianxing Yuluo published a book, the tortoise came out with the text behind it and listed it on his back. He counted nine, and Yu then ranked them to form the nine categories of regular ways." "Hanshu. Five Elements Chronicles 1" believes that "Shang Shu. Hong Fan" From "The first day of the lunar month is called Five Elements" to "Long use of the six poles" is the text of "Luoshu". The method of Taiyi traveling through the nine palaces mentioned in "Yi Wei. Qian Chi Du" became the Luo Shu used by later warlocks. Taiyi is Taiyi, and the nine palaces he travels through are: Swaggering in the center, Ye Zhe in the north, Tianliu in the northeast, Cangmen in the east, and Yinluo in the southeast. The south palace is Shangtian, the southwest is Xuanwei, the west palace is Cangguo, and the northwest is Xinluo. The dates when Taiyi moves to the palace are the winter solstice, the beginning of spring, the spring equinox, the beginning of summer, the summer solstice, the beginning of autumn, the autumnal equinox, and the beginning of winter. The eight festivals correspond to the eight winds. The eight directions of the Bagua plus the center are the Nine Palaces. The directions of the Eight Diagrams correspond to the eight sections, which can be proved from the direction of the daily movement and the direction of the bucket handle. Taking Bagua in the future day as an example, Zhen is the east, representing the vernal equinox; North represents the winter solstice; Gen is Yanbei, representing the beginning of spring. The acquired gossip was determined by King Wen of Zhou Dynasty. The previous innate gossip was: the beginning of spring in Zhendong, the vernal equinox in Lidong, the beginning of summer in southeastern Dui, the summer solstice in Qiannan, the beginning of autumn in Xunnan, the autumnal equinox in Kanxi, the beginning of winter in northwest Gen, and the winter solstice in north Kun. Before the Zhou Dynasty, Bagua and American Indian Bagua were both blessed by nature. Many "eight-pointed star" patterns have been found in our country. Many sites of the Songze Culture, which are about 6,500 years old, and the sites of the Dawenkou Culture in Dadunzi, Jiangsu Province, are relatively early. The Xiaoheyan Culture of Aohan Banner in Chifeng, Inner Mongolia, which dates back 4,000 years, still has similar patterns. A jade bird unearthed in Lingjiatan, Hanshan, Anhui Province, has an eight-pointed star pattern engraved on its chest and abdomen. The pattern on the rectangular jade piece sandwiched between the plastron and carapace of the jade turtle is the ancient Luo Shu. The number of He holes on the edge of the jade piece is four, five, nine, and five. This means that Taiyi circulates from six to nine and returns to the central five. The eight-pointed star pattern of the Daxi Culture in Tangjiagang, Anxiang, Hunan, has a similar pattern to the Astec solar calendar stone in Mexico. There is a hibiscus tree in each of the four sides of the twelve-month phase chart in the Chuzhen Book of Sifangshu, which is similar to the hibiscus trees in the Mixtec (Indian branch) Altar Bagua Fusang chart. Mixtec's fusang diagram is a nine-god diagram. It can be seen that the Hetu Luoshu is the Eight Trigrams Nine Palaces. The Four Hours, Four Directions and Five Positions and the Eight Sections and Eight Directions Nine Palaces are just the difference between the year and the directions divided into four and eight parts. The position of the middle palace is irrelevant.

As seen in archeology, the ancient Hetu Luoshu should be just graphics without numbers. Although one has 10 numbers and the other has 9 numbers in Hetu and Luo Shu, which were passed down two thousand years ago, they are essentially the same. For its argument, please refer to the relevant parts of Mr. Ge Zhiyi's article "An Examination of Mingtang Yue Ling" ("Qiushi Academic Journal", Issue 5, 2002)

The significance of Hetu Luoshu is that it is the first to confirm that " The idea of ​​divination corresponding to heaven and earth in "Book of Changes" was embodied six or seven thousand years ago. Second, if we recognize the octagonal and octagonal patterns in southern China and Southeast Asia and the American solar calendar as calendars, we should recognize that similar patterns 6,500 years ago are also calendars. Third, we must look at history from a developmental perspective. The early Bagua had no written form. Liangzhu Culture already had hexagrams recorded with numbers. The Zhouyuan site was unearthed and used 1 and -- to represent hexagrams. It is a fact that cannot be ignored that it has been continuously passed down for at least eight thousand years and distributed to the Pacific Rim. These facts should not be ignored when telling and writing history.

Folklore

Origin and legend

Theory about the origin of Hetu Luoshu. There are different understandings in ancient and modern times. Traditionally, it is generally believed that "the river produces pictures, Luo produces books", "Book of Changes·Xici": "The river produces pictures, Luo produces books, and the sages follow them." "Book of Rites·Liyun": "The river produces pictures of horses". Pre-Qin people also held negative views:

(1) Fuxi received the river picture and drew Bagua. "Shang Shu·Gu Ming" Biography of Kong Anguo: "Fuxi is king of the world, and dragons and horses come out of the river, so he draws the eight trigrams, which is called the river map." "Lihan Wenjia": "Fuxi's virtue unites the world, and the sky should use birds and beasts to write articles. , the land should be based on the river map, so it was used as the "Book of Changes". "Hanshu·Five Elements Chronicles": "Liu Xin thought that the Fuxi family succeeded heaven and became the king, so he drew the river map, which is also the Eight Diagrams. . ”

(2) Picture of the Yellow Emperor receiving the river, "Gui Zang Yi". "Bamboo Book Annals": "In the autumn and July of the 50th year of the Yellow Emperor, Geng Shen, the phoenix bird arrived, and the emperor offered sacrifices to Luoshui." Note: "The dragon picture came out of the river, the turtle script came out of Luo, and the red seal script was used to confer Xuanyuan." "Lu Shi·Huangdi Ji": "The Yellow Emperor had the Xiong clan, Helong Tufa, and Luogui wrote it... Nai Chongkun was the leader, so it is also called "Gui Zang Yi". Therefore, it is called Gui Zang clan."

(3) Emperor Yao obtained the picture of dragon and horse. "Song Book·Fu Ruizhi": "In the seventy years since the emperor's reign, he built altars in He and Luo. Shun and others ascended the first mountain to Zunhezhu. They were provincial dragons and horses with red inscriptions on their armor, and green turtles came to the altar and stopped, spitting out their armor. The armor is like a turtle, and the back is nine feet wide. The figure is made of white jade, and the characters are made of red jade. The clay is made of gold, and the rope is used as a rope. picture. "Song Book·Fu Ruizhi": "Shun set up an altar on the river, with a yellow dragon on the back. The picture is thirty-three feet long and nine feet wide. It comes out of the altar, with red and green inscriptions."

(5) Dayu received the book from Luo. "Chronicles of the Bamboo Book": "Emperor Yu was a descendant of Xia." Chen's note: "In the time of Yao, Yu looked at the river. There was a long man with a white face and a fish body. He came out and said: "I am the spirit of the river." He called Yu and said: "Wen Ming controls the water." . At the end of the speech, he was given a map of the Yu River to talk about flood control... Luo Shugui Shu was for Hong Fan. "Hanshu Five Elements Chronicles": "Liu Xin thought that Yu gave Luo Shu a law to control floods. Chen Zhi, Jiuchou is also."

(6) From Chengtang to Luodechiwen. "Song Book·Fu Ruizhi": "From the east of Tang Dynasty to Luo, when I looked at the altar of Yao, there was a black turtle with red inscriptions on it."

(7) King Wen received the book from Luo and the map of Yinghe.

(8) King Cheng watched the river and Luo, and got the dragon picture and the turtle book. However, what the He Tu and Luo Shu are, have not been recorded in ancient documents before the Song Dynasty. In the Song Dynasty, Chen Tuan began to pass on the He Tu, Luo Shu, Xiantian Tu and Tai Chi Tu, which had been lost for more than two thousand years, to later generations. This has been controversial throughout the ages. Regarding its origin, later generations also have the following opinions: 1. It comes from Taoist alchemy and health care. ②It comes from the observation of the Milky Way, that is, the Milky Way stars. ③ Derived from observations of ancient climate and orientation. ④It comes from the direction of the Beidou handle and the ancient calendar derived from it. ⑤The gas tail trajectory of the comet that originated from Lua Shu. ⑥The number of Hetu is derived from the "number of heaven and earth" in "Zhouyi·Xici", and Luoshu is also derived from "Zhouyi". The above theories are still the same family and have not been recognized.

Legend

The legend about Hetu Luoshu is scattered in various historical books, but the opinions are different and the opinions are different. Here are some of the more common statements.

One of the legends:

According to legend, during the time of Fuxi, Fuxi taught people to "knot ropes into nets for fishing" and raise livestock, which promoted the development of production and improved people's health. living conditions. Therefore, the auspiciousness rises one after another, and it is a divine gift from heaven. There is a mythical beast with a dragon's back and a horse's body, with two wings, eight feet and five inches tall, with dragon scales on its body, walking on the water as if walking on the flat ground, carrying map points on its back, entering the Tu River from the Yellow River (today's Mengjin County, Luoyang City, Baihe , Shuangzhuang Township), swimming in the Tu River. People call it dragon horse. This is what later generations often call the "dragon and horse negative picture". After Fuxi saw it, he drew a pattern according to the points on the dragon's horse's back. Then, another divine turtle appeared from Luoshui carrying a book. Fuxi received this god-given book represented by symbols, and drew Bagua based on it. This is what is recorded in the "Book of Changes", "The river produces pictures, the Luo produces books, and the sages follow them." That is to say, Fu Xi "made Bagua to communicate the virtues of gods and imitate the emotions of all things." Therefore, later generations built a negative picture temple at the place where Fuxi's dragon and horse negative picture was located. To commemorate Fuxi's achievements in pioneering civilization.

Legend 2:

It is said that during the time of the Yellow Emperor, the Yellow Emperor understood the sentiments of the people, worked personally, and was loved by the people. At the same time, it also moved the gods, so the weather was smooth, the grain was plentiful, and the people lived and worked in peace and contentment. One day, the God of Heaven told Huang Di that there was a Dragon Picture and Turtle Book in the Luo River. If you get it, you will govern the world better, so Huang Di led the leaders to patrol the Luo River. One day, it was heavy fog, and he vaguely saw a big fish trapped on the river beach. The Yellow Emperor was very sympathetic to the big fish's plight, but he couldn't think of any good solution, so he ordered people to kill five animals and sacrifice them to the Emperor of Heaven. And he knelt down to ask the Emperor of Heaven for help. The Emperor of Heaven was moved and rained heavily for seven days and nights, causing the Luo River to surge and the big fish to be rescued. After the big fish left, Huangdi got the Hetu Luoshu on the bank of Luoshui River, which is the "Hetu Shimeng Pian", which recorded various knowledge needed by human beings in hieroglyphics. This is the legendary "Luoshu Fish Offering". It is said that the place where the book was obtained is south of the ancient city of Han and Wei Dynasties in Luoyang, at the confluence of the old Yiluo River.

Legend 3:

During the reign of Yao in the Tang Dynasty, Yao led the chiefs to travel eastward to Luoshui. When the sun was in the west, I accidentally sank the jade into the Luoshui River. Suddenly, I saw lights shining from all over the Luoshui River, and a turtle came out and disappeared again. So Yao built an altar by the Luoshui River, chose an auspicious day and solemnly sunk the jade into the bottom of the river. After a slight tilt, the bottom of the river shone with light, and then a cloud of mist flew up, and there was the sound of jets of water spitting out from the clouds. After a strong wind, the clouds cleared and the fog dispersed, the sea was calm, and a large turtle shell floated on the water, nine feet wide, with green red text. The flat area on the shell has clear text, and there are stars, seven degrees of government, and the rise and fall of emperors of each generation. Since then, the writings of Yili have been spread among the people. This is the legendary "Spirit Turtle".

Legend No. 4:

It is said that during the time of Yu and Shun, Shun was practicing the rituals of Yao and sank the jade in Luoshui. A red light suddenly appeared in the water, and a turtle came out carrying a book. Then a scroll of armor and yellow dragon was spread out on the bank of the clouds, and the seal characters in red script were handed down to Shun. This is the legendary "Huanglong Negative Book".

Legend 5:

It is said that when Yu was controlling floods, he came to Luohe River and saw a divine turtle with inscriptions on its back, numbered from one to nine, so Yu took the first place. To form nine domains. "Cefu Yuangui*Emperor's Department" also said that "Xia Yu was the emperor, and Luo published the Gui Shu, with sixty-five words, which was Hong Fan. This is the so-called Luo Shu." This means that because Dayu was successful in controlling floods and was virtuous in the world, he was praised by all people and blessed by heaven. A magical turtle emerged from Luohe. The turtle is 1.2 feet long and has 65 red seal characters on its back. Some people say that this is the "Hong Fan" chapter in "Shang Shu", which is the nine methods for governing the country.

In the poem "Ode to Luo" by Li Jiao, a poet of the Tang Dynasty, there is a line: "The divine turtle is Fang Xirui, and the green character comes back to achieve perfection", praising Luo Gui's negative book for bringing light to the Chinese nation. Turtle script may be what we now call "oracle bone script".

Authenticity test - book dispute

Also known as the "He-Luo dispute". Since the Song Dynasty, there have been debates surrounding the authenticity of the Heluo Book and whether the Bagua was drawn based on Heluo. "Book of Changes Xici Xia" puts forward the theory that "the river produces pictures, Luo produces books, and the sages follow them." This view is basically held by the literature from the pre-Qin, Han and Tang dynasties. However, the Heluo diagram has long been lost, at least in the late Tang Dynasty.

As for what Hetu Luoshu is like, there is no clear statement in each book.

——Hetu Luoshu was only discovered in the early Song Dynasty. They were first handed down to Chen Tuan, a Taoist priest from Huashan in the Song Dynasty. The schema he proposed is called "Yi Long Tuyi". "Song Wenjian" contains the article "Preface to the Dragon Picture", which talks about the three transformations of the Dragon Picture, that is, one changes into heaven and earth. The number two that has not been combined becomes the number of the world that has been combined, and the number three becomes the shape of the negative figure of dragon and horse, and finally the two patterns of Hetu and Luoshu are formed. However, Chen Tuan did not mention the name of Hetu Luoshu after the three changes of Longtu. The first person to name these two pictures was Liu Mu, a Yi scholar in the Northern Song Dynasty. He studied the "Long Tu Yi" handed down by Chen Tuan and wrote the "Yi Shu Gou Yin Tu". As a result, He Tu Luo Shu became known to the world. Know. At that time, there was a debate on whether to use "Picture Ten Book Nine" or "Picture Nine Book Ten", and finally settled on Picture Ten Book Nine, which continues to this day. Xiang mathematicians in the Song Dynasty believed that Bagua was deduced from the two pictures of Hetu Luoshu. Therefore, in the history of Yi studies, a school of books was formed that used Hetu Luoshu to explain the origin of Bagua.

——The nine chambers of Mingtang recorded in Luoshu and the early Han Dynasty work "Dadai Liji", and the nine palaces in the late Western Han Dynasty work "Qian Chi Du" are arranged in the directions of nine numbers Completely consistent. Mingtang appeared around the end of primitive society. It was a building with etiquette and sacrificial functions in ancient Chinese social life, and was deeply valued by rulers of all dynasties. .

In short, judging from the existing relevant historical materials, the origin of Hetu Luoshu is ancient and confusing, and there is no clear and reliable answer.

How to correctly understand Hetu Luoshu?

1. Analysis of Hetu Luoshu

Intuitively inspecting Hetu Luoshu, it is not difficult to find that these two pictures have two obvious characteristics: numericality and structural symmetry:

First, digitality. The concept of number is directly and vividly contained in books. "○" means 1; "● ●" means 2;...and so on, the river map contains 1~10***10 natural numbers,