About Hetu Luoshu!

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.

Explanation

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 transformed into Luo Shu, the numbers 15 are 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 of Xiaoyan 5 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 path, 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 are like five elements. *** 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 pictograms: River diagrams are originally star diagrams, and they are used for geography, so they are images in the sky and take 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 interdependent, which is the principle of mutual interdependence of all things. 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 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. However, human beings are heaven, and they are the heaven of heaven, so they are the heaven 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 an emperor receiving orders".

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 Bagua 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 He Tu 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 "A Research on Mingtang Yue Ling" ("Qiushi Academic Journal", Issue 5, 2002)

The significance of Hetu Luoshu is that it is the first to confirm " 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. The Liangzhu Culture already had hexagrams recorded with numbers. The Zhouyuan site was unearthed and used 1 and -- to express 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

Origins and legends

The 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. According to the biography of Kong Anguo in "Shangshu·Gu Ming": "Fuxi, king of the world, saw dragons and horses coming out of the river, so he painted the eight trigrams, which is called a river map.

"Li Han Wen Jia": "Fu Xi's virtue unites the world, and the sky should be written about birds and beasts, and the earth should be written about rivers and Luo, so they should be used to write "Yi"." "Hanshu Five Elements Chronicles": "Liu Xin thought that the Fuxi family succeeded heaven and became king, and received the river map, so he mapped it, which is the Eight Diagrams. "

(2) The picture of the Yellow Emperor receiving the river, and the "Gui Zangyi". "Bamboo Chronicles": "In the autumn and seventh month of the Yellow Emperor's fiftieth year, Geng Shen, the phoenix arrived, and the emperor offered sacrifices to Luoshui. "Note: "The dragon picture comes out of the river, the turtle script comes out of Luo, and the red seal script is used to teach Xuanyuan. "Lu Shi Huangdi Ji": "The Yellow Emperor had the Xiong family, Helong Tufa, Luogui wrote... Nai Chongkun was the leader, the so-called "Gui Zangyi". Therefore, it is called Guizang clan. "

(3) Emperor Yao obtained the picture of dragon and horse. "Book of Song Fu Ruizhi": "In the seventy years of the emperor's reign, he built altars in He and Luo. Naisheng's dragon and horse hold red inscriptions on their armor, and the green turtle stops at the altar, spits out its armor and leaves. 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 knot is made of special rope. "

(4) Emperor Shun obtained the picture of the Yellow Dragon Negating the River. "Song Book·Fu Ruizhi": "Shun set up an altar on the river, and the Yellow Dragon Negative Picture was thirty-three feet long and nine feet wide. By the altar, there are red and green patterns. "

(5) Dayu received Luo Shu. "Bamboo Book Annals": "Emperor Yu is the 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, who came out and said: "I am the spirit of the river." Hu Yu said: Wen Ming controls the water. At the end of the speech, he was taught the map of the Yu River and talked about water management... Luo Shugui's book was Hong Fan. "Hanshu·Five Elements Chronicles": "Liu Xin thought that when Yu controlled the floods, he gave Luo Shu and laid down the law, which is why Jiuchou was so." "

(6) From Tang Dynasty to Luo, there were red inscriptions. "Book of Song Dynasty·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 of Luo and the Book of Yinghe.

(8) King Cheng looked at the River and Luo, and got the Book of Dragon and Book of Turtle. What is the reason for the Book of Ranhe and Luo? It has not been recorded in ancient documents before the Song Dynasty. In the Song Dynasty, Chen Tuan began to pass down the Hetu, Luoshu, Xiantian Tu and Taiji Tu to later generations. There are also the following opinions: ① It comes from Taoist alchemy and health care. ② It comes from the observation of the Milky Way and the Milky Way. ③ It comes from the observation of ancient climate and orientation. ④ It comes from the direction of the Beidou handle and the ancient calendar derived from it. . ⑤ Luo Shu originated from the gas tail trajectory of the comet. ⑥ Hetu number 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 and have not been recognized.

Legends

The legends about Hetu Luoshu are scattered in various historical books, but there are different opinions and opinions. Here are some common theories.

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One of the legends:

According to legend, during the time of Fuxi, Fuxi taught people to "knit ropes into nets for fishing" and raise livestock, which promoted the development of production and improved people's survival. Living conditions. Therefore, there is a lot of auspiciousness, and there is a divine beast with a dragon's back and a horse's body. It has two wings, is eight feet and five inches tall, has dragon scales on its body, walks on the water, and carries the map points on its back. From the Yellow River, it enters the Tu River (now in Baihe and Shuangzhuang Townships, Luoyang City) and swims in the Tu River. This is what later generations often call the "Dragon Horse Negative Picture". , according to the diagram points on the dragon and horse's back, the pattern was drawn. Then, another divine turtle negative book appeared from Luoshui. "Book of Changes" records that "the river produces pictures, Luo produces books, and the sages follow them." That is to say, Fuxi "composed the Eight Diagrams to communicate the virtues of gods and imitate the emotions of all things." The Negative Picture Temple was built at the Longma Negative Map to commemorate Fuxi’s achievements in pioneering civilization.

Legend 2: It is said that during the time of the Yellow Emperor, the Yellow Emperor observed the people’s sentiments and worked personally. He was loved by the people and moved the gods, so the weather was good, the grain was plentiful, and the people lived and worked in peace and contentment. One day, the gods told Huangdi that there was a dragon and turtle book in Luoshui. If you get it, you will govern the world better. So Huang Di led the leaders to cruise on the Luoshui River. One day, it was heavy fog, and he vaguely saw a big fish trapped on the river beach. Huang Di was very sympathetic to what happened to the big fish, but he couldn't think of anything good to do. As a solution, he ordered people to kill five animals to sacrifice to the Emperor of Heaven, and 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 Luoshui River to surge. After the big fish left, the Yellow Emperor went to the Luoshui River. On the shore, I got the Hetu Luoshu, the "Hetu Shimeng Chapter", which recorded all kinds of knowledge needed by human beings in hieroglyphs. This is the legendary "Luoshu Fish Presentation".

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 Three:

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 No. 5:

It is said that during the time of Yu, when he 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. In the early Song Dynasty, Chen Tuan handed down the He Tu, Luo Shu, Xiantian Tu, and Tai Chi Tu to the world, which caused a debate between the affirmative school (book school) and the negative school (suspicious ancient school). There are disagreements within the Book School about what He Tu and Luo Shu are, between "Pictures and Nine Books and Nine" and "Ten Pictures and Nine Books". The former is represented by Liu Mu, Wang Shi, Zhu Zhen, Zheng Qiao, Zhu Yuansheng, Li Jian, Xue Jixuan and Zhang Li followed his theory. The latter are represented by Zhu Xi and Cai Yuanding. The former had a great influence in the Song and Yuan Dynasties, while the latter was a common saying in later generations. Both of them firmly believed that He produced pictures and Luo produced books, and the sage followed them and drew hexagrams. The Suspicious Ancient Sect regarded He and Luo as strange and crazy, and attacked them vigorously. Its pioneer was Ouyang Xiu of the Northern Song Dynasty. His "Yi Tongzi Wen" denied Fuxi's teaching of the Eight Diagrams on the River and believed that the river painting did not precede the "Yi". Yuan Qian Yifang's "Book of Changes Illustrations" believes that the book of pictures and books was created because of the "Book of Changes", and it was definitely not because of the pictures and books that the "Book of Changes" was created. Chen Yingrun of the Yuan Dynasty pointed out in "Zhou Yi Yao Bian Yi Yun" that the innate picture is a Taoist method of practicing cultivation under the guise of "Yi" theory, which is not the original purpose of "Zhou Yi". Huang Zongxi of the Qing Dynasty's "Yi Xue Xiang Shu Lun" and Huang Zongyan's "Book Discrimination and Confusion" also believed that the theory of books actually came from Taoism and had nothing to do with the creation of "Yi". Hu Wei's "Book of Changes Mingbian" believes that Luoshu comes from Zheng Xuan's Notes in "Qian Chi Du" and its Nine Palaces Map, while Hetu is also derived from "The number of heaven and earth is fifty to five" in "Book of Changes·Xici". In addition, Liu Lian's "Yi Xiangjie", Qing Mao Qiling's "He Tu Luo Shu Original Chapter", Zhang Huiyan's "Yi Tu Tiao Bian", etc. all believe that "Yi" was not destroyed by the Qin Dynasty, and the book should not be lost. Among them, He Luo may be considered to be The Taoist diagram of refining elixirs to maintain health may be considered to be just one of the things in the hexagrams, not the hexagrams drawn accordingly. Difficulties arise. At the same time, the affirmative faction strongly advocated He Luo. They not only refuted the opinions of the antiquity faction, but also made many achievements in the research and interpretation of He Luo. The Song Shu School insisted on its own position and promoted it. In addition, Wang Anshi and Su Shi also disagreed with Ouyang Xiu's views. In the Yuan Dynasty, Hu Yigui, Wu Cheng and others tried their best to refute the theory of doubting the ancients and made useful analysis. There were many works analyzing Heluo in the Qing Dynasty. Li Guangdi's "Book of Changes", Hu Xu's "Book of Changes", and Jiang Yong's "Heluo Jingyun" are all excellent works. From the Republic of China to after liberation, the struggle between the two factions continued. Hang Xinzhai and Huang Yuanbing elaborated on the meaning of Heluo, which has not been done before by many others. The modern school of doubting antiquity is represented by Gu Jiegang, whose "A Study of Three Emperors: The Fall of Hetu Luoshu" completely denies Heluo.

In the spring of 1977, among the cultural relics unearthed from the tomb of Marquis Ruyin of the Western Han Dynasty at Shuanggudui in Fuyang County, Anhui Province, the "Taiyi Jiugong Zhanpan" was found. Its pattern is completely consistent with the Luo Book, indicating that the Song Dynasty book is by no means a fabrication. . It is generally believed that the Luoshu existed no later than the early Western Han Dynasty. However, there are still disputes over the origin of the Hetu and the question of which book came first or which came after the Book of Changes.

[Summary] Hetu Luoshu expresses a mathematical idea. As long as we analyze it carefully, we will know that number and symmetry are the most direct and basic characteristics of "books", and the mathematical relationship of "sum" or "difference" is its basic connotation. It is completely possible to use mathematical methods to prove or deduce Hetu and Luoshu, and prove that Hetu and Luoshu come from the same source. It can also be found that there is a certain degree of connection between Hetu Luoshu and "Abacus" and "Swastika".

Hetu Luoshu uses black dots or white dots as basic elements to form a number of numbers in a certain way. The two pictures are combined differently and arranged into a matrix as a whole, as shown in the figure.

The most famous source of the River Picture and Luoshu comes from the "Hechu Picture" in "Yi Zhuan·Xici". "Luo published the book, and the sage followed it", and based on this, it is believed that the Bagua was deduced from these two pictures, thus becoming one of the important topics in the study of Yi. Because all dynasties believed that they were "dragons and horses carried by the body" ", the turtle is listed on the back", so for centuries, it has been cloaked in mystery and is recognized as the eternal mystery of the source of Chinese national culture.

When examining and sorting out the Hetu Luoshu After the historical traces, we will find some knowledge like this:

——Hetu Luoshu has written records in the classics of the Pre-Qin and Western Han Dynasties, "Shangshu·Gu Ming" said "Dayu, "Yiyu, the celestial sphere, and the river map are in the east preface"; "The Analects of Confucius·Zihan" states that "Zi said: If the wind and birds do not come, and the river does not come out of the map, I am already dead!" "; "Guanzi·Xiaochen" said: "In the past, those who received orders were dragons and turtles, rivers came out of pictures, Luo came out of books, and earth came out of yellow. Today, there are no such three auspicious things. " Later, it was also mentioned frequently in the works of Liu Xin, Kong Anguo, Yang Xiong, Ban Gu and others in the Han Dynasty.

As for what the Hetu Luoshu looks like, there is no clear statement in each book.< /p>

——The Hetu Luoshu was only discovered in the early Song Dynasty. They were first handed down by Chen Tuan, a Taoist from Huashan in the Song Dynasty. The schema he proposed is called "Long Tuyi", which is contained in "Song Wenjian". The article "Preface to the Dragon Picture" talks about the three changes of the dragon picture, that is, the first one becomes the number of the heaven and earth that have not been combined, the second one becomes the number of the heaven and the earth that have been combined, the third one becomes the negative figure of the dragon and horse, and finally the Hetu Luoshu is formed. Two schemas. However, Chen Tuan did not mention the name of He Tu and Luoshu after the three changes of Long Diagram. It was Liu Mu, a scholar of Yi in the Northern Song Dynasty, who studied Chen Tuan's biography for the first time. "Long Tu Yi" wrote the book "Yi Shu Gou Yin Tu", so He Tu Luo Shu became known to the world. At that time, there was a debate on whether to use "Picture Ten Book Nine" or "Tu Jiu Shu Ten". It was finally positioned in Figure 10 and Book 9, which continues to this day. Xiang mathematicians in the Song Dynasty believed that Bagua was deduced from the two diagrams of Hetu and Luoshu. As a result, the method of using Hetu and Luoshu to explain the origin of Bagua was formed in the history of Yi studies. Book School.

——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", in 9 numbers. The orientation and configuration are completely consistent. Mingtang appeared around the end of primitive society and was a building with ritual and sacrificial functions in ancient Chinese society.

In short, since then. Judging from the existing 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:

Chapter 1. Numbers. The concept of numbers is directly and vividly included in books. “○” means 1; “●●” means 2; and so on. The Hetu contains 1~10***10 natural numbers. Luo Shu contains 1~9***9 natural numbers. Among them, the numbers composed of black dots are even numbers, and the numbers composed of white dots are odd numbers, which expresses the concept of odd and even numbers. Therefore, the numerical nature of Hetu Luoshu is. One of the basic contents.

Second, symmetry. The structural distribution of the two pictures is symmetrical, which is reflected in two aspects: First, each number is composed of black dots or white dots. The structural form is symmetrical; secondly, the overall structure is symmetrical in distribution.

The river map is divided into five groups with two numbers as a group, with [5, 10] in the middle, and the remaining four groups [7, 2], [9, 4], [6, 1], [8, 3] in order Evenly distributed around. In Luo Shu, the number 5 is in the center, and the other eight numbers are evenly distributed in the eight directions.