Revealing the secret: The Classic of Mountains and Seas is the Book of Changes of Lianshan and the Book of Great Wilderness is the Book of Gui Zangyi
The Classic of Mountains and Seas is the Book of Mountains and Seas
The Great Wilderness Classic is the Book of Returns
[1] Our purpose is to describe the Book of Mountains and Seas as the Book of Mountains and Seas "Lianshan Yi" refers to the "Great Wilderness Sutra" as "Gui Zang Yi". This is very difficult. But we can’t stop doing it just because it’s difficult. Because the "Shan Hai Jing" is indeed the "Lianshan Yi" and the "Great Wilderness Sutra" is indeed the "Gui Zang Yi", this needs to be revealed, should be revealed, must be revealed. Because this is true, historical fact, and historical truth. This is related to our history of Yi studies, to our cultural history, to how we should write our history of Yi studies, to how our cultural history should be written, whether we should continue to maintain the traditional absurd and wrong way of writing, and to how we should write the history of Yi studies. What the scriptures are is related to what kind of culture our culture is.
It has been passed down from ancient times that there are three types of I Ching. One is called Lianshan Yi, one is called Guizang Yi, and the other is called Zhou Yi. It is said that during the Western Zhou Dynasty, these three I Chings still existed at the same time. During the divination in the Western Zhou Dynasty, three I Chings were used simultaneously. Why should three I Chings be used at the same time when doing divination? Historical records say that in order to ensure the accuracy of divination, three I Chings were used simultaneously for divination. Is using three types of I Ching divination at the same time to ensure the accuracy of divination? I don't think so. So for what? These three types of I Ching are originally a whole. The three I Chings are a complete whole. The three I Chings are a complete I Ching. Each type of I Ching is just one type of I Ching and only a part of the I Ching.
The "Book of Changes" we can see today is only used for divination. Divination in ancient China was not just about knowing the good or bad after the divination. We can see from the unearthed oracle bone inscriptions that in the ancient Shang Dynasty, after divination, basically every divination, there was an important sacrificial part. How to make sacrifices after divination? Who are you offering sacrifices to? Where to go to worship? What etiquette, etiquette, and gifts should be used to offer sacrifices? This is not found in the "Book of Changes" that we can still see today. There is no obvious sacrificial content in the "Book of Changes", only divination content. So, is there any content about sacrifices in "Lianshan Yi" and "Gui Zang Yi"? It is said that in the dynasty divination during the Western Zhou Dynasty, the three Yis "Lianshan Yi", "Guizang Yi" and "Zhou Yi" were used together, which should be for this reason.
The ancients said, "The Book of Changes records the Three Emperors, and the Book of Changes records Tang and Yu." ("Customs") The Three Emperors and Tang and Yu refer to the Three Emperors and Five Emperors. The Three Emperors refer to the Emperor Fuxi, the Emperor Shennong, and the Emperor Huangdi. There is no problem as to which three emperors the Three Emperors refer to, namely Fuxi, Shennong and Huangdi, the three founders of the Chinese nation. The problem lies in the division of who is the emperor, who is the emperor of humans, and who is the emperor of earth. For scholars, the division of the Three Emperors into the Emperor of Heaven, the Emperor of People, and the Emperor of Earth may not make sense. However, being meaningless to scholars does not mean that it is meaningless to Chinese culture. The division of the Emperor of Heaven, the Emperor of People, and the Emperor of Earth has folklore implications, and is highly valued among the common people and in Taoist temples. It is not only emphasized in folk customs, but also in the Book of Changes, and in the history of Yi studies. The emperor refers to the person who discovered the Yi Dao and created the Yi Jing for us, which refers to Fuxi; the human emperor refers to the person who used the yin and yang energy of mountains and rivers geography and the method of the Yi Jing to prosper the Chinese nation. The figure who deduced Fuxi's Yi Jing to "Lianshan Yi" and established the dragon culture for the Chinese nation refers to Shennong; the Emperor of the Earth refers to the figure who implemented land development and agricultural development and refers to the figure who deduced Fuxi's Yi Jing In "Gui Zangyi", the person who established the funeral customs and etiquette for the Chinese nation refers to the Yellow Emperor. It can be seen from this that the titles of Emperor of Heaven, Emperor of People, and Emperor of Earth may seem like folk customs and seem insignificant, but they actually contain the profound cultural essence of the Chinese nation.
"The Book describes Tang and Yu", this is no problem. "Book" refers to "Shang Shu", and the records in "Shang Shu" started from the Xia Dynasty, starting from Tang and Yu. There is no part about the three emperors in "Shangshu". The part about the Yellow Emperor is Tang Yu and Yao. Yao was a descendant of the Yellow Emperor and the last ruler of the Yellow Emperor's tribe.
This is also in line with the historical narrative method of "Shang Shu". To describe the history of the Shang Dynasty, we must start with Xia Jie, and to describe the history of the Zhou Dynasty, we must start with Shang Zhou. At the same time, this also shows that the history narration in "Shang Shu" completely starts from the Xia Dynasty, and the parts of Yao, Shun, and Yu are just the explanations before the narration of history. Does this show the suddenness of "Shang Shu"? Why is there a lack of historical narrative before the Xia Dynasty? It is completely missing. The traditional saying is that there was no writing before the Xia Dynasty. Is this correct? is that so? "The Three Emperors of the Book of Changes" gives us another answer. The history of the Yellow Emperor's tribe and before Yao is recorded in the "Book of Changes".
[2]
Confucian classics include the Four Books and Five Classics. Since the Han Dynasty, the "Book of Changes" has been revered as the first of the Five Classics. According to traditional understanding, the first of the five classics refers to the weight and importance of the "Book of Changes". The "Book of Changes", which serves as the first of the Five Classics, is certainly important and weighty enough. But if we follow the saying that "The Book of Changes chronicles the Three Emperors, and the Book of Books narrates Tang and Yu", the first part of the Five Classics needs to be corrected. It should mean that the "Book of Changes" is the first part of the Five Classics. Beginning part. "Yi" is the first of the Five Classics, which not only refers to the importance and weight of "Yi Jing", but also refers to the earliest history of "Yi Jing" and the earliest history.
"The Book of Changes chronicles the Three Emperors, and the Book of Changes narrates Tang and Yu." Does the Book of Changes have a historical component? Is the specific gravity large enough? Can it be regarded as a historical book recording the history of the Three Emperors period? The "Book of Changes" that we can see now is definitely not good. Although in modern times Wang Guowei, Gu Jiegang and others have read out some ancient characters and historical stories from the "Book of Changes", although we can read more and richer stories from the "Book of Changes" than Wang Guowei and Gu Jiegang. historical stories, but it is far from enough. Moreover, we should pay attention to the fact that the ancient historical figures and stories in the "Book of Changes" are concentrated in the Xia Dynasty, and they are concentrated on the ancestors and kings of the Shang tribe in the historical period of the Xia Dynasty. They belong to the "Book of Changes" The part in "Recording Tang and Yu" does not belong to the "Yi" Ji Three Emperors" part of Fuxi, Shennong and Huangdi.
Is there a "Book of Changes" that records the history of the Three Emperors? Does such a "Book of Changes" exist? For a long time, a traditional understanding has been formed. The "Lianshan Yi" and "Gui Zang Yi" were lost as early as the Zhou Dynasty. It is impossible to determine whether it was the Western Zhou Dynasty or the Eastern Zhou Dynasty. During the Spring and Autumn Period and the Warring States Period, during the 500 years, few people mentioned the "Lianshan Yi" and "Gui Zang Yi". Confucius said that he had seen the "Kun Qian" during the Song Dynasty. Is the "Kun Qian" that Confucius saw "Gui Zang Yi"? If so, why are the names different? If so, "Kun Qian" records the history of the Three Emperors period. It is impossible for Confucius, who recounted but did not write, relied on history and deleted poems and books, not to pay attention to it.
In the Han Dynasty, Liu Xiang took out a copy of "The Classic of Mountains and Seas", adapted it, compiled it, and presented it to the emperor. He said it was a work from the era of Shun and Dayu, and that it was an exploration project during the time when Dayu was controlling floods. Fangguo information on geography and landscapes. In the Jin Dynasty, among the people, Guo Pu, who was the founder of geography and Feng Shui, wrote annotations for the "Shan Hai Jing" for the first time. It seems to be common sense that those who dare to annotate a work must think that they have understood it. Those who dare to comment on "The Classic of Mountains and Seas" will of course think that they have already understood "The Classic of Mountains and Seas". However, Guo Pu believes that "The Classic of Mountains and Seas" records the strange customs, objects and events of the ancient Fang Kingdom and remote tribes. Geographical and landscape data, records of anecdotes and strange events, and ancient myths and legends basically formed the ancient Chinese’s identification of the content of “The Classic of Mountains and Seas”, and it is still how we today view the book “The Classic of Mountains and Seas”.
We say that "Lianshan Yi" and "Gui Zangyi" have never been lost. They have been placed in front of people almost since ancient times, but people don't know that they are "Lianshan Yi" , I didn’t know that he was the "Gui Zang Yi", which was the "Book of Mountains and Seas". The Kun Qian that Confucius saw was probably not the Classic of Mountains and Seas, right? If "Kun Qian" is the "Book of Mountains and Seas", Confucius should take the lead in talking about strange power and chaos of gods, rather than the result of not talking about strange power and chaos of gods.
This is the cultural background of Shennong's period, and it is also the cultural background of "Shan Hai Jing".
This is where the name of the classic "Shan Hai Jing" comes from. Shan refers to high mountains, and sea refers to low-lying floods. The sea does not refer to the ocean in today's concept. The ancientness of "The Classic of Mountains and Seas" has another meaning in its name. "The Classic of Mountains and Seas" is called a classic. Which family's classic is it? The Classic of Mountains and Seas has never been a Confucian classic and will not receive such honorific title from Confucians. "The Classic of Mountains and Seas" is not a Taoist and Taoist classic. Although many immortals in the Taoist immortal lineage have been plagiarized from the "Classic of Mountains and Seas", Taoism has never dared to list the incomprehensible "The Classic of Mountains and Seas" as its own classic. During the Spring and Autumn Period and the Warring States Period, among hundreds of scholars, almost no one listed "The Classic of Mountains and Seas" as their own classic. So, why is "The Classic of Mountains and Seas" called a classic? When was it called a classic? Which classic should it imitate?
"The Classic of Mountains and Seas" is of course a classic. It is the first of the three Yis after Fu Xi, including "Lianshan Yi", "Gui Zang Yi" and "Zhou Yi". It was a conscious act of deducing the Eight Diagrams of the Book of Changes during the Shennong period. The high places are called mountains and the low places are called seas. In the great famine that Fuxi and Nuwa experienced, there was no act of water control by Dayu in that great famine, but there was Nvwa's act of patching up the sky, there was Nvwa's act of stopping sex, but there was no act of water control. After the prehistoric times, oceans formed everywhere on the earth. The term "prehistoric" is a term used by later generations. During the periods of Fuxi and Nuwa, the period of Shennong, and the period of "Shan Hai Jing", the vast ocean after the flood was called the sea. This is where the name of the classic "Shan Hai Jing" comes from. Shan refers to high mountains, and sea refers to low water. The sea does not refer to the ocean in today's concept. The land is covered with vast oceans and traffic is isolated. People's communication and walking are carried out along the mountains and hills. The area of land has been greatly reduced or even completely lost. Only mountains and water are left in the world. This was the living environment of people in the "Book of Mountains and Seas" era. The area of human activities in the world has been reduced, so people have expanded along the hills and mountains, looking for and exploring new hills and mountains that can support people's survival. This is the historical background for the formation of "The Classic of Mountains and Seas". Consciously deducing the Eight Diagrams of the Book of Changes is the cultural background for the formation of "The Classic of Mountains and Seas".