Ancient Chinesephilosophy. Han era. – M.: Science. Main editorial office of oriental literature, 1990. –523 p.

F yang

Ian Xiong (53 BC – 18 AD) – author of the treatises “Fa Yan” (“Exemplary Speeches”) and “Tai Xuan Jing” (“Book of the Great Secret”), major Confucian philosopher, belonging to the school of "ancient texts" (guwen jia). He came from a family of wealthy peasants who lived in what is now the province of Sichuan. At the age of over forty, Yang Xiong arrived in the capital, where he began his political activities. Yang Xiong was a supporter of Wang Mang, the pretender to the Chinese throne. Wang Mang was a member of the imperial family. In 8 AD e. seized the throne, overthrowing the child emperor of the Han Dynasty, and announced the accession of the new Xin Dynasty. He tried to carry out a number of reforms (in land use, slavery, trade, etc.), which ended in failure. Lost power in 23 AD. e.; was killed by rebels during the famous Red Eyebrow rebellion. Fighting against the Han Dynasty, Wang Mang sought to give a new interpretation of the then dominant official ideology - Confucianism. During Wang Mang's tenure in power (9 – 23), Yang Xiong was actually the official philosopher of the new regime.

Ian Xiong sought to cleanse Confucianism from the eclecticism that was characteristic of philosophy Western Han period. He resolutely opposed everyone non-Confucian schools, the influence of which on Confucianism was very strong in the previous time, but he himself did not escape the influence of Taoism with its naive dialectics.

In his writings, Yang Xiong tried to adhere to the problematics of the treatises, which, as was then believed, reflected the true teachings of Confucius, primarily “Lun Yu” and “I Ching”. Many works have come down to us from Yang Xiong (philosophical treatises, speeches on political issues, poems, dictionaries, etc.). Among the most important of them are the treatises “Fa Yan” and “Tai Xuan Jing”.

"F yang" is built according to the "Lun Yu" scheme - in the form of the teacher’s answers to students’ questions. The treatise is mainly devoted to ethical and political issues. “Tai Xuan Jing”, for which the “I Ching” served as a model, is devoted mainly to natural philosophical issues. It was in him that the naive dialectical features of Yang Xiong's worldview were reflected. According to the Soviet

According to Chinese researchers, the text of this treatise is very difficult to understand. From these two works, chapters were selected for translation that make it possible to most fully present both the ethical-political and natural-philosophical views of their author.

The translation of the chapters of “Fa Yan” was made based on the text included in volume 7 of the collected works of ancient Chinese philosophers “Zhuzi Jicheng” (Beijing, 1956). The translation of excerpts from the Tai Xuan Jing is based on a text published in 1936 in Shanghai as part of the Sibu Beiyao series.

E.P. Sinitsyn

Chapter first. Implementation of the exercise

Teaching 1: the highest is its implementation, inferior to this is its presentation, inferior to this is the teaching of others. And the one who cannot do anything like that is a person from the crowd.

Someone asked: “If a person longs for longevity and because of this devotes himself to learning, can he be called a lover of learning?” I answer: “This cannot be considered a love of learning. He who loves learning does not desire anything else.”

Hasn't the Path of Heaven been preserved by Zhong-ni? Zhong-ni transmitted and interpreted this Way, and when he died, was it not preserved by today's Confucians? And if the Way of Heaven again needs to convey its interpretations, then it is best to use the Confucians as metal bells with wooden tongues 2.

Someone asked: “Teaching does not bring any benefits, what does it give to the essence of man?” I answer: “These are thoughtless words. Knives need to be sharpened, jasper needs to be polished. If they are not sharpened and polished, then what good are they? When they sharpen and polish, their essence is revealed, otherwise it will not appear.”

The silkworm caterpillar lies motionless, and the wasp calls to it: “You are like me, you are like me. It will take a long time and you will become just like me. Hurry up". Likewise, the seventy disciples are similar to Zhong-ni 3.

He who tempers himself with learning, purifies himself with meditation, polishes himself with the help of friends, exalts himself with glory, completes himself with tirelessness, he can be called a lover of learning.

Confucius studied with Zhou-gong, Yan Yuan 4 studied with Confucius Archer Yi and Feng Meng 5 broke their bows, Wang Liang 6 threw away his whip, Lu Ban 7 threw his ax, and [they all] learned. Who dares to say that this is not so?

Someone asked: “These are famous, these are famous, aren’t they all one?” 8 I answer: “Among the rivers there are the greatest, among the mountains there are the highest. They are tall and also huge. A Man-Eek from the crowd cannot reach them” 9.

Someone asked: “From century to century they talk about making gold, but is it really possible to make gold?” I answer: “As I heard, when they see a noble man, they ask him about how to raise a person, and not about how to create gold.” Then he asked: “Can a person be educated?” I answer: “Confucius created Yan Yuan.” The man was amazed and said: “How true this is! I asked about the creation of gold, but learned about the education of man.”

The teaching serves to correct [human] nature. Sight, hearing, speech, facial expression and thoughts - all this is contained in [human] nature. He who has mastered [the teaching] follows the right path, but he who has not mastered it follows the wrong path.

ABOUT teacher! O teacher! He is the destiny for the foolish. [However] rather than master the teaching yourself, it is better to try to find a teacher. A teacher is a model and example for a person. But there are many who take as models those who are not examples, take their cues from those who are not examples.

There are countless prices in one market square; There are countless ideas in one book. In every market square there must certainly be a person who equalizes prices; To [understand] every book there must certainly be a teacher.

ABOUTteaching! Having learned, you can defeat the truth with a lie, all the more so learn to win with truth lie. ABOUT! The student searches for his truth, and that’s it. Someone asked: “How to find out the truth and study it?” I answer: “Look at the sun and the moon and you will know how small all the stars are. Be equal to the Perfectly Wise 10 and you will learn how insignificant all other teachings are.”

The teaching serves the affairs of the state, this has been the case for a long time. Yao, Shun, Yu, Tang, Wen-wan, Wu-wan were [in the teaching] non-stop, Zhong-ni was impatient [in learning], this is also a long-standing matter.

Someone asked how to advance [in one's career]. I answer: “You need to be like water.” He asked: “Because she does not rest either day or night?” I answer: “That’s partly why. But it first fills and then seeps out—isn’t that how water behaves?” P

Someone asked how to take off in service as a swan? I answer: “Don’t go where you shouldn’t go, don’t stay where you shouldn’t stay. Then you will seep in like water.”

“Dare I ask, how to grow in service like a tree?” I answer: “It stands below, but spreads upward, such is the tree. It is also like water."

I have not really seen anyone plan their virtues the way he planes the columns [in his house] 12 .

In birds and animals, feelings manifest themselves - not so in ordinary people; sages are not like ordinary people, but perfectly wise not like the sages. They are determined by ritual and a sense of duty, that's the point. And if a person

the age does not learn, although it does not know worries, how does it differ from the beast?

They study because they want to become noble men. There are those who want this, but don’t. But there are no people who don’t want it, but instead do it.

A horse who dreams of becoming an extraordinary horse must ride in a team of horses; a person who dreams of becoming like Yan Hui should learn from Yan Hui. Someone asked: “Is it easy to learn from Yan Hui?” I answer: “Whoever wants passionately, it is easy for him. After all, they say that in the past, Yan Hui once passionately dreamed of Confucius, Zhengkao F Wu once passionately dreamed of Yinji Fu, Gongsun Sisi always passionately dreamed of Zhengkao Fu 13. Anyone who doesn’t want to hope will never succeed, and if someone wants to hope, then who will stop him?”

Someone asked: “There are books that agree with the canons, but usually society does not value them. Can they be used? I answer: “It’s possible.” That man laughed and said: “Then you can take exams on them,” and. To this I answer: “Big people study in order to understand the Path, low people study for profit. Are you studying to clarify the Path? Or for profit?

Someone asked: “To plow the land, but not harvest the crops, to hunt, but not to arrange treats - can this be considered plowing and hunting?” I answer: “To plow the Path and receive the Path, to hunt for virtue and to receive virtue—this is the harvesting and arrangement of the feast.”

I do not consider the comparative positions of the stars Shen and Chen 15. After all, a noble husband appreciates traveling for good. He who travels for good is a disciple absolutely wise.

All rivers learn from the sea and go to the sea; hills and hillocks learn from the mountain, but do not go to the mountain. This is how evil stops.

The constant fighting of cliques is worse than the fighting of crows. They are like robbers, after which there is nothing to eat.

He who is a friend, but not in heart, is only an outward friend; He who is a friend, but not in heart, is only an outward friend.

Someone said: “All your property cannot compare with the wealth of Dan Gui” 16. I answer: “I heard that when decent people talk to each other, they talk about philanthropy and a sense of duty. And when market traders talk among themselves, they talk about property and benefits. Leave them their wealth! Leave them their wealth! That man asked: “Decent people have nothing to support themselves during their lifetime, and after death there is nothing to bury them with. How to be?" I answer: “They support themselves only with the most necessary things, this is the best content; they are buried in such a way that there is only the most necessary, this is the best funeral.”

Someone asked: “And Dun 17 was rich, but he was also respectful

nomson. Isn't this better? And Yan was starving.” I answer: “He became coarsened from this, but Yan was cleansed from this. This made him go sideways, but Yan went straight because of this. Is this Yan's vice? Is this Yan’s vice?”

Someone said: “If I take a high position, the joy from it cannot be measured.” I answer: “The joy from the highest post cannot be compared with the joy of Yan-shih-tzu 18. The joy of Yanshi Tzu is internal, the joy of a high post is external.” The man asked: “Dare I ask, is constant need an inner [joy]?” I answer: “If Yan didn’t have Confucius, then even if he took possession of the entire Celestial Empire, this would not be enough to rejoice.” - “Did he ever grieve?” I answer: “Yan only grieved that he had not reached the heights of Confucius.” The man said in amazement: “Grieving over this is truly his joy.”

I say: “There are those who teach how to establish the Way, but do not think about Zhong-ni, there are those who study how to continue the work [of Confucius], but do not think about Yan Yuan.” Someone said: “Establishing the Path - but Chung-ni can no longer think about it; continuation of the matter - but Yan Yuan can no longer work on it.” I answer: “You haven’t thought about this, but who’s stopping you?”

Chapter three. Self improvement

View self-improvement as an onion; Consider the correction of thoughts as an arrow; Consider cultivating a sense of duty as a target. Take aim, shoot, and when you shoot, you will certainly hit the middle.

In human nature, good and evil are mixed. If you improve what is good in her, you will turn out to be a good person; If you improve what is evil in her, you will end up with an evil person. Isn’t the life principle a horse on which one races towards good and evil?

Someone asked: “Confucius did many things, and if you don’t follow them, won’t you end up overdoing it and ending up in sorrow?” I answer: “ Perfectly wise rejoices in Heaven and knows fate. If you rejoice in Heaven, you won’t be able to overdo it; if you know fate, you won’t find yourself in sadness.”

Someone asked about the epitaphs on the stone. I answer: “Oh epitaph, epitaph! Think about moderation" 1 .

Words perfectly wise may be expressed, but it is impossible to induce people to accept them on faith. Therefore, a noble man studies tirelessly and diligently implements [what he has learned].

Finish your products and then sell them; improve yourself, and then strengthen your connections; make your plans good, and then act - this is the real Path.

The discretion of a noble man [is shown] in his speech, ritual and writings.

When communicating with your superiors, do not humiliate yourself, when communicating with your inferiors, do not be arrogant - this is how you should act. Someone asked: “A noble man takes care of himself, why does he need communication?” I answer: “Heaven and Earth communicate with each other, and all things are born, 2 people communicate with each other according to the Path and achieve success. How can you guard only yourself?”

If you love the big, but do not strive to create it, then the big will not be big; if you love the high, but do not strive to create it, then the high will not be high.

Throwing your head back, look at the Heavenly Palace - and you will recognize all the insignificance of the dwellings that are under Heaven 3.

Gongyi Tzu 4, Dong Zhongshu 5 - these are the greatest talents

If you look at good, but do not distinguish it, try, but not be persistent, then What is this good for?

Someone asked what philanthropy, a sense of duty, ritual, knowledge, and trust are good for. I answer: “ Philanthropy– this is about housing; a sense of duty is the road; ritual is clothing; knowledge is a candle; Loyalty is a credential tag. A noble husband lives in a dwelling, walks on the road, wears clothes, receives light from a candle, and holds a credential tag in his hands. And if a noble husband is not idle, then, having taken up the task, he achieves what he wants.

ABOUThaving desires! Mencius said: “There are those who have desires, but do not achieve what they want; there are none who do not desire, but achieve.” Someone asked about how to govern yourself. I answer: “Manage yourself by emulating Zhong-ni.” He asked: “Manage yourself, being equal to Zhong-ni? But isn’t Zhong-ni exceptional?” I answer: “Raise your horse by emulating an excellent horse. Is this impossible?

Someone said: “When weeds grow wildly in a gardener’s garden, it is the same as when someone thinks about a distant person and whose heart is yearning.” I answer: “The sun emits radiance, the moon emits light. He who has not seen the sun for three years will certainly go blind when he sees it. Whoever has not seen the moon for three years will certainly have a weak-sighted soul. His spirit gradually dries up, his body gradually becomes damp, he feels the ground, finds his way and moves as if in darkness.”

Someone asked who can be called a man. I answer: “He who has mastered the four seriousnesses and abandoned the four frivolities can be called a man.” He asked: “What are the four seriousnesses?” I answer: “Take your words seriously; take your actions seriously, take your appearance seriously, take your passions seriously. If [a person’s] words are serious, then there are also principles; if actions are serious, then there is virtue; if the appearance is serious; that is, fame; if the passions are serious, then there is prudence.” "I dare to ask about four frivolities" From-

I'm hanging out: “If the words are frivolous, then you will bring trouble upon yourself; if your actions are frivolous, you will incur guilt; if your appearance is frivolous, you will bring shame upon yourself; if your addictions are frivolous, you will expose yourself to depravity. Honor examples in everything.”

Someone asked: “If you don’t eat meat on a hot afternoon, the meat will certainly dry out; If you don’t drink wine on a hot afternoon, the wine will certainly turn sour. And the guest and the host bow a hundred times, but drink wine only three times. Isn’t it just a pretty shape?” I answer: “If the essence does not have a beautiful form, then this is savagery; if despite a beautiful form there is no essence, then it is false. When beautiful form and essence help each other, then this is a ritual.”

The female mountain birds are fat, would you like to catch them? Someone asked, “Yan Hui only had a small box of food and a gourd bottle of drink, didn’t that make him emaciated?” I answer: “If times are bright, then dispose of the bulls and rams - this is the female mountain bird. If times are dark, then eat from a small box and from a pumpkin bottle - this is also a female mountain bird. Why be skinny here? Thousand Jun 6 are easy, but Wu Huo 7 can do them; . the box and bottle bring joy, such is Jan’s virtue.”

Someone asked: is there a difference between suede made from the skin of a working ox and suede made from the skin of a bay horse? I answer: “It’s the same thing.” - “If this is so, then why don’t they plow on bay horses?” I answer: “If you want to be respectful towards the spirits of your ancestors and deities, then you do not dare to work for them. You can stab sheep and slaughter pigs, see off guests and provide them with meat, but plowing animals not intended for plowing is a bad thing.”

Virtuouslike to ask questions perfectly wise. Someone asked: “There were few virtuous people in Lu, why did they like to turn to Zhong-ni with questions?” I answer: “In fact, Lu could not like to ask questions to Zhong-ni. If they liked to address questions to Zhong-ni, then Lu would take the place of Eastern Zhou” 8.

Someone asked: “If a person leans on the fence of Confucius’s courtyard, plays Zheng and Wei melodies on the strings, knows the writings of Han Fei and Zhuang Zhou by heart, will you take him as your student?” I answer: “If he is with the barbarians living in the northeast, then I will take him, if he is at the gate, then I will call him. But what a pity that he swapped his outer and underwear." 9

U perfectly wise the ear does not respond to what is wrong, and the mouth does not have to be specially taught what is good.A wise man's ear chooses and his mouth chooses, but a man from the crowd does not choose. Someone asked: what is the man in the crowd like? I answer: “He lives for the sake of wealth and nobility.” - “What kind of sage?” I answer: “It should

sense of duty." - "A perfectly wise? I answer: “Like a deity.” Watch a sage and you will recognize a man from the crowd; watch perfectly wise- and you will know the sage; watch Heaven and Earth - and you will know perfectly wise. In the Celestial Empire there are three attachments: a man from the crowd is attached to his surroundings, a sage is attached to his truth, perfectly wise attached to his teacher. In the Celestial Empire there are three types of verification: a person from the crowd checks himself with his family; the sage tests himself with the state, perfectly wise The Celestial Empire is testing itself. There are three doors in the Celestial Empire: from feelings and desires the door to animals is open; from ritual and a sense of duty the door to people is opened; from the exceptional mind the door is open to perfectly wise.

Someone asked: “How can a worthy husband be at peace?” I answer: “When he is concentrated, then [his thoughts] are wide and deep; when observing the ritual, he is extremely strict. This way he can be at peace.”

A noble husband is careful in small things and immersed in virtue; he does not have to repent even of small things, let alone great evils. An exalted man's ear listens to virtue; a base man's ear listens to himself. Confucius did not tolerate those who were not ashamed of their words and were not ashamed of their actions.

Chapter Four. I ask about the Path

Someone asked about the Path. I answer: “We can pass the path, there are no impassable places on it.” He asked: “Is it possible to go along a different [Path]?” I answer: “Going to Yao, Shun, Wen-wan is the right Path. Rejecting Yao, Shun, Wen-wan is a different path. A noble man adheres to the right Path and not another.”

Someone asked about the Path. I answer: “The path is like a road, like a river. Carts and boats go here and there, not stopping day or night.” He asked: “How to find a straight path and walk along it?” I answer: “Although the road winds, it will lead to Xia” - follow it. Although the river winds, it will lead to the sea - walk along it.” He said: “Even though things wind, it will lead to To the Perfectly Wise- follow them."

The path, virtue, philanthropy, sense of duty, ritual can be likened to the human body. The path leads him, virtue leads him to achievements, philanthropy makes him a man, a sense of duty makes him do what he should, ritual gives him the proper appearance, and all this is from Heaven. If these properties are combined, then integrity is obtained; if they are separated, then fragmentation is obtained. [In the same way] if one person has all four limbs, then his body is complete.

Someone asked: “What is the measure of virtue?” I answer: “I don’t know. [If] those above act properly, then those below will do the same.”

“I dare to ask - why don’t you know? After all, there is a ritual, so what is there to know for sure?” I answer: “Act according to the ritual there, and the people will accept your action here 2 . What else do you need to know?"

Someone asked: “Isn’t it better not to have a ritual, but to have virtue?” I answer: “Ritual is the body. How can a person without ritual be virtuous?

Someone asked about Heaven. I answer: “Through Heaven I saw action through inaction.” He asked: “Is not the shape of all things carved by Heaven?” I answer: “Of course, it wasn’t cut by him. If things need to be cut out, then where do you get the strength to do it?”

Lao Tzuspoke about the Path and virtue, and I accept it. But I do not accept his refusal of humanity and sense of duty, his destruction of ritual and scholarship.

Can I see everything clearly? Only Perfectly wise can see everything clearly, the rest are like bamboo curtains on a cart 3 . Oh how great Perfectly wise! His speeches are the highest limit [of wisdom]. Having opened [the doors to it], you will take in all four seas with your gaze, 4 having slammed them shut, you will not see anything among your walls.

Speeches Perfectly wise like water and fire. Someone asked about water and fire. I answer: “Water - measure its depth, and it will surpass the deepest; measure its extent, and it will surpass the most distant. Fire, when it burns, surpasses even the most brilliant; when supported, [its brightness] surpasses the brightest.”

If you entrust the management of the Celestial Empire to someone who does not rely on the records of the ritual and the five human qualities 5, then I can consider Huang Di, Yao and Shun to be unnecessary growths.

Someone said: “In ancient times there were no laws, but rules; This means that laws are not needed for governance.” I answer: “It was a period of chaos, perfectly wise hated him, so the laws began with Fu-si and were completed under Yao. If not Fu-si, not Yao, then the ritual and sense of duty would not have arisen, perfectly wise They wouldn’t accept it.”

Someone asked about the ritual on the eight outskirts 6. What kind of ritual is there, what kind of music? I answer: “Correct them according to the model of the Middle State.” He asked: “What is the Middle State?” I answer: “Based on the observance of five relations, fed by seven taxes 7 , located in the center of the Earth under the center of Heaven - this is the Middle State. If you pass it and go further, then there will be other people there” 8.

Perfectly wise, ruling the Celestial Empire, restrains it with ritual and music; if they are not there, then [people] become wild; if they retreat from them, then [people] become wild.I see that all schools belittle ritual and music, but I don't see that perfectly wise

belittled them. Who can write without a brush, speak without a tongue? I see that the celestial constancies 9 are the brush and tongue for emperors and rulers.

Intelligence is knowledge. After all, the mind uses the worthless, extracts benefit from the useless, preventing either excess or deficiency from arising. If you master well the manufacture of utensils and weapons, the construction of boats and carts, the construction of palaces and chambers, then the ritual will come from there.

Someone asked what sound is the loudest. I answer: “This is not thunder, not thunderclaps. But the noise and roar, which become stronger even after a long time, come from Perfectly wise».

Someone asked: “Can one perceive the Path or not?” I answer: “What can be perceived should be perceived, and what cannot be perceived should be changed.”

Someone asked about non-action. I answer: “Why the action? In the old days, the Yu [Shun] and [dynasty] Xia adopted the orders of Yao and followed the path of Yao. The laws and norms were clear, the ritual and music were known to everyone. [The rulers] sat quietly and looked at the abundance of the people of the Celestial Empire. This was inaction. But the successor of Jie and the heir of Zhou 10 [found a situation where] laws and norms were discarded, ritual and music were damaged, and if they sat quietly and looked at the death of the people of the Celestial Empire, would this be inaction?

Someone asked whether [it was true] that in ancient times people's ears and eyes were stopped for fear that they would see or hear anything; if [the eyes] see something, it will be difficult to close them; if [the ears] hear anything, it will be difficult to shut them up. I answer: “Heaven, having given birth to people, gave them eyes to see and ears to hear. Therefore [it gave them the opportunity] to see the ritual and listen to the music. If what you see is not a ritual and what you listen to is not music, then even if the people exist, how can you plug their ears and close their eyes?”

Someone asked about the new and the old [in the ritual]. I answer: “But borrow everything, and add to and reduce what is old.”

Someone asked: “In ancient times they were full of virtue, but they were not full of ritual. Children ran [after their mothers], foals and calves walked [after horses and cows]. Why else would there be a ritual? I answer: “O children, oh calves! What they are filled with in relation to their mother is not the same as what they are filled with in relation to their father. In relation to their mother they are full of love, in relation to their father they are full of reverence. Having only a mother and not a father is not as wonderful as having both a father and a mother.”

One cunning [strategist] said: “With the help of a cunning plan, you can conquer the enemy’s army without a fight - [this is] like Yao and Shun.” I answer: “Yao and Shun subdued the enemy armies without a fight. But could Yao and Shun [could] pour blood on [people’s] necks and stain their clothes? The one who praises

jasper, but sells stone - this is a cunning deceiver.” Someone asked: “Who is better – one who resorts to tricks and deceit or one who does not?” I answer: “Better is the one who does not come running.” He asked: “But if you command the troops, who will you take into service?” I answer: “If you lead in accordance with the [true] Path, then cunning deceivers from all over the Celestial Empire will all come [to me] to serve; If, while leading, you lose the [true] Path, then cunning deceivers from all over the Celestial Empire will all become my enemies. Therefore, the one who owns the Celestial Empire must understand only how to lead it” 11. He asked: “In order to instill fear in the rulers, it is necessary to rely on military force and the power of deception, isn’t it?” I answer: “To instill fear in the ruling rulers, you can resort to tricks and deception. But it’s better, after all, to instill fear in the ruling rulers, not to resort to tricks and deception.” He asked: “But if you do not resort to cunning and deception, then how can you fight?” I answer: “If it’s impossible not to fight, then aren’t there “Laws of War”? 12 Why else are cunning and deception necessary?” Shen Buhai and Han Fei's art is extremely inhumane. Why did they use humans as oxen and rams? If they use humans as oxen and rams, then wouldn't foxes and earthworms have their own festive meals?

Someone asked: “If the knife is not sharp, if the brush is not sharpened, then all that remains is to take the sharpener, isn’t it?” I answer: “Turning people into grindstones - this happened only under the Qin.”

Someone asked: “The principle of separation of responsibilities and control over officials contradicts the [true] Path, why is this principle considered natural? I answer: “Why necessarily talk about the principle of division of responsibility and control over officials? When playing checkers or fencing, it happens that people quarrel and faint, but all this is also natural. If [this principle] comes from a great one, then it becomes the correct Path; if it comes from a small one, then it becomes a false path” 13.

Someone asked: “Shen Buhai and Han Fei took as a model what should not be taken as a model, is that so?” I answer: “The sample is the sample of Tang Yao and Yu Shun and the founders of the Zhou dynasty. Oh Shen Buhai and Han Fei! Oh Shen Buhai and Han Fei! Zhuang Zhou, Shen Buhai and Han Fei not only departed from Perfectly wise, but they also permeated the books [with his teachings] with [their interpretations], so that even the sons of Yan and the grandsons of Ming 14 cannot do anything about it.”

Someone asked: “What can be borrowed from Zhuang Zhou?” I answer: “Moderation in desires.” “What can we borrow from Zou Yan?” I answer: “Modesty. By the time the Zhou dynasty strengthened the sense of duty between the sovereign and the subject, no one knew about Zou Yan between heaven and earth. Even the neighbors didn’t see him.”

Chapter five. I ask about spiritual things

Someone asked about spiritual things. I answer: “This is the mind.” - “Let me ask about the mind.” I answer: “[The mind] that has penetrated to Heaven is Heaven; the one who penetrated the Earth is the Earth. Heaven and Earth are perceived spiritually and not measured. But the mind penetrates [even] there, as if measuring them. What can we say about the man! What can I say about other things! - “I dare to ask how the mind penetrates to Perfectly wise? I answer: “In the old days, Chung-ni reached Wen-wan with his mind and comprehended him; Yan Yuan also reached Zhong-ni with his mind, but did not comprehend him a little. The spiritual was where the penetration stopped.”

The heavenly spirit, heavenly illumination illuminates and makes it possible to perceive everything around; heavenly perfection, heavenly purity arrange all things into classes of things.

Oh, how mysterious the human mind is! You own it, and it is there; throw it away and it is gone. The one who can constantly possess it so that it remains with him is the only one perfectly wise. Perfectly wise preserves the spiritual in itself and reaches the very essence of things, follows the great order of the Celestial Empire, brings great benefit to the Celestial Empire, bridges the gap between Heaven and Man, so that there is no gap between them.

The dragon sinks into the mud and the salamander mocks him. O salamander! O salamander! You have a bad attitude towards the nobility of the dragon. Someone asked: “Does a dragon really want to fly in the sky?” I answer: “When it’s time to fly, he flies; when it is time to plunge into the abyss, he plunges. It both flies and dives. He is not disorderly in his eating, and his appearance is such that he cannot be caught and held in his hands.” They ask: “But if perfectly wise you can’t hold it in your hands, how did [he] get into Yuli?” I answer: “This dragon is a dragon because you can’t hold it in your hands.” perfectly wise That's why perfectly wise that he remains the way Heaven created him.”

Someone asked: “Is it possible to add or subtract anything from the canons?” I answer: “I Ching” began with eight trigrams, and Wen-wan increased their number to sixty-four; This means that we can understand that there is an addition here. In “Shi jing”, “Shu ji-ne”, “Li ji” and “Chun qiu” there is something borrowed and something created, and Chung-ni compiled them; This means that we can understand that there is an addition here. Therefore, the Path is not something that is natural; it is created in accordance with time, and one can understand that there are decreases and additions in it.” Someone said: “There is little lost in the I Ching, and even a fool understands what is missing there.” But from the “Shu Jing” a little more than half has survived, and those who study it do not know the rest. What a pity that the sequence in "Shu Jing" is not the same as the sequence

importance in and jine" 3. I answer: “This is because in one case it is impossible to imagine what was lost, but in another case it is possible. The sequence in the Shu Jing is such that Confucius himself could not have done anything about it. In the old days, it was believed that “Shu Jing” consisted of one hundred chapters, but Chapter “Jiu Gao” 4 somehow disappeared, and now it does not exist. The “Yu” and “Xia” sections are deep, the “Shang” section is vast, the “Zhou” section is solemn, and the texts after the Zhou ones are condemnatory” 5.

Someone asked if it was possible to have canons perfectly wise put it more simply. I answer: “It’s impossible. If Heaven could be so easily measured, it would mean that the things located on it are small; If the Earth could be so easily measured, it would mean that the things filling it are insignificant. But they are great! Heaven and Earth are the frame for all things; the five canonical books are the framework for the entire body of teachings.”

Someone asked: “Acts perfectly wise cannot shine like the sun and moon; why do subsequent generations argue about them?” I answer: “Blind Kuan 6 could be silent, but he could not correct his ears, which cannot be corrected. Di Ya 7 could scream, but he could not fix his mouth, which would not mend. The speeches of a noble man, although dark, are always stronger than clear ones; although distant in thought, they are always stronger than those close to them; although small, they are always stronger than the big ones; although insignificant, they are always stronger than the magnificent ones. To speak carelessly is to speak in vain. But when a noble man [speaks] in vain, then it is stronger than [when others speak] not in vain. If speeches cannot express your thoughts, and scriptures cannot express your speeches, then it is difficult! But only perfectly wise achieves clarity of speeches, achieves integrity of writings. The bright sun illuminates them, the rivers wash them, they are vast and cannot be contained. The appearance [ perfectly wise] resemble each other, their speeches correspond to each other, they renounce their innermost desires and are indignant at the same things as all people. It is impossible to express in words. [They] cover and organize events in the Celestial Empire, record the ancient and illuminate the distant, write about antiquity that cannot be seen with one’s own eyes, talk about what happens a thousand miles away and which cannot be comprehended by oneself.

It's impossible to describe. Therefore their speeches are the sounds of the mind, their writings are the picture of the mind. By the nature of the sounds and the picture you will see a noble man and a low man. These sounds and pictures move the feelings of the noble husband and the low man. And the words perfectly wise full-flowing like a river. After all, only in a river, if you move with the flow, then it’s convenient, and if you move against the flow, then vice versa.”

Someone asked: “Zhongni was perfectly wise, why couldn’t he live his life in peace, but came across

inconvenience in Chen and Tsai? 8 I answer: “If he had been comfortable in Chei and Tsai, he would have looked like perfectly wise?»

Someone asked: “Huainanzi" and the Great Historian 9 knew a lot, why are their writings so chaotic?" I answer: “Yes, chaotic, chaotic. People suffer because much knowledge becomes confusion. Only at perfectly wise it does not become confusion. If books do not conform to the canons, then they are not books; if speeches do not correspond to the canons, then they are not speeches; if both speeches and books do not correspond to the canons, then this is just a lot of empty chatter.”

Someone asked: “[Confucius] transmitted, but did not create, but how did you create the Tai Xuan Jing (Book of the Unseen)?” I answer: “His deeds were transmitted, and his writings were created 10. But the one who was brought up, but did not succeed, is my son W. At the age of nine, he was already discussing with me texts about the Hidden Ones” and . Someone asked: “What was created by “ Tai xuan jing? I answer: “Created by love of humanity and a sense of duty.” He asked: “Or maybe it was not created by love of humanity? Or maybe it was not created by a sense of duty?” I answer: “She’s not chaotic, that’s enough.”

Someone asked: “Are the canons difficult or easy?” I answer: “It’s a matter of safety or loss.” He didn't understand. I answer: “If their texts have been preserved, then they are light, but if they are lost, then they are heavy.” Yanling Ji Tzu in matters of music was the most talented a person, but if the music is in disorder, then Zhang himself would not know what to do 12.

If the ritual and music are Zhou, then all things will go smoothly and each of them will not be difficult; if the ritual and music are Qin, then all things will not go well and each of them can become difficult. If there is only outer clothing, but no underwear, then I don’t know what to do; if there are only underwear, but no outerwear, then I don’t know what to do; outer and underwear together - this is convenient 13.

Someone asked about civil matters. I answer: “This is order.” He asked about military affairs. I answer: “This is a victory.” He didn't understand. I answer: “Make sure that things happen in their own sequence, this is order. Overcome your selfishness, this is victory. To act in this way, to act in this way and to shine – isn’t this a virtue?” Someone asked: “Few people know about virtue. So how can they shine?” I answer: “If someone does this when I know about it, and does the same when I don’t know about it, then his radiance is great. And if someone does this only when I know about it, then the radiance is small.” Someone asked: “A noble man is tormented by the fact that generations pass, and he will remain unknown. Isn’t his position close to that of famous dignitaries?” I answer: “When a noble man is filled with virtue, he achieves glory. The rulers of Liang, Qi, Zhao, Chu 14 were all rich and noble, but they created fame for themselves with their viciousness. And here

Zheng Zizhen from Gukou 15 did not betray his nobility, he plowed the land on the mountain slopes, but his fame thundered in the capital. Where are the dignitaries? Where are the dignitaries?

Someone asked what a person is. I answer: “He is difficult to know.” He asked: “How is it so difficult?” I answer: “It is not difficult to distinguish Mount Taishan from an ant heap, the Yangtze and Yellow River from a stream on the road. But to distinguish the great perfectly wise it’s difficult from the great talker. Alas! It is not difficult for anyone who can distinguish very similar things.”

Someone asked if anything could be borrowed from Zou Yan and Zhuang Zhou. I answer: “Borrow what is virtuous, but not what is untrue.” “What is virtuous and unfaithful?” I answer: “If what they say about Heaven, Earth and Man corresponds to the canons, then it is virtuous. But no - it’s so wrong. Wrong words do not come from the mouth of a noble man.”

Chapter twelve. Noble husband

Someone asked: “As soon as a noble man speaks, he immediately produces an essay; as soon as he moves, he immediately performs a virtuous deed. Why is that?" I answer: “This is because [his speeches and actions] are complete internally and graceful externally. Lu Ban wielded an axe, and the shooter Yi used arrows. A noble man [usually] does not speak, but what he says must certainly be weighed; [usually] doesn’t act, but if he does something, it certainly deserves approval.” Someone asked about what a noble man is soft and hard about. I answer: “A noble man is gentle in his love of humanity, firm in his sense of duty.”

Someone asked if it happens that a ship with a tower superstructure scoops up wine grounds, and a war chariot crushes salted vegetables. I answer: “It happens.” He said: “But such large tools cannot help in such small matters.” I answer: “These are just devices. But a noble husband is not an adaptation." 1

Someone asked about Mencius - did he know what was important in speeches, did he know about essential in virtue. I answer: “I not only knew about it, but also sincerely followed it.” He asked: “You belittle all philosophers, but didn’t Mencius belong to the philosophers?” I answer: “All philosophers are those whose teachings differ from Confucius. Is Mencius different or not different?”

Someone said: “Sun Qing’s book 2 is not the same as many schools, and only in relation to Tzu-si and Meng Ke was he mistaken.” I answer: “I believe that Sun Qing [with Confucius] has a common gate and different gates. Concerning Perfectly wise, then he is no different from him.”

A bull of pure dark red color, with clear eyes and ro-

gamithey take it and lift it up to the temple [for sacrifice]. In the same way, a noble man is virtuous in its entirety 3.

Someone asked how a noble man was like jasper. I answer: “Purity, steadfastness, warmth, mercy. It is soft and at the same time hard, rounded, but at the same time angular. It is so deep that it cannot be expressed.”

Someone said: “The art of Chung-ni is exhaustive and not serene; big and not small. Carrying it out is like a bull [catching] a rat.” I answer: “The path of Zhong-ni is like four great rivers that pass through the Middle Kingdom and ultimately flow into the great sea. And the path of other people is like the rivers in the northwest 4 that cross the lands of the barbarians in the northeast. Some of them flow into Toshui, some of them flow into Hanshui" 5.

Using the teachings of Huainanzi is worse than using the teachings of the Great Historian. The great historian took everything from Perfectly wise, and “Huainanzi” took little. Be sure to rely on the Confucians. The one who randomly departed [from Confucianism] and randomly joined [it] is “Huainanzi”. Whoever has beautiful writings and who does not repeat himself is , Chang-ching 6. Who was loving and compassionate is Tzu-chang 7. Zhong-ni was loving, but in love he proceeded from a sense of duty. Tzu-chang was loving, but he loved rare things.

Someone said: “Alas! With repeated correspondence, the meaning [of the canons] is lost.” I answer: “The meaning is lost. But the meaning is lost due to the chaotic chatter of people." 8

Someone asked if it was true that speeches perfectly wise clear as cinnabar and azure. I answer: “Alas! Is it possible to say that? When cinnabar and azure are fresh, they are clear, but when old, they change. [And speeches perfectly wise] change” 9 .

Someone asked: "The way Perfectly wise like Heaven. But Heaven has constant [patterns], why Perfectly wise acted differently many times?” I answer: “ Perfectly wise really acted differently many times. Tzu-yu and Tzu-xia learned his writings, but did not understand how he created such writings. Tsai Wo and Tzu-kung learned his speeches, but did not learn the way he expressed such speeches. Yan Yuan and Min Ziqian had internalized his actions, but they had not internalized how he did such things. Scriptures, speeches and actions Perfectly wise“This is Heaven, but aren’t there many changes in Heaven?” Someone asked: “If Perfectly wise behaved so freely, then why is his speech so strict? I answer: “Didn’t you see how Yu dealt with the waters? He led one [river] to the east, the other to the north, and there were no obstacles to them. Are there no obstacles to the actions of a noble husband? So how can he go straight? The river, having overcome obstacles, will come to the sea; a noble man, having overcome obstacles, will come to [understand] the fundamentals.”

A noble husband loves what people love and forgets what he himself loves. A low person loves his vices and forgets what people love.

Someone asked: “How do you feel about the principles of the Celestial Empire?” I answer: “What are you striving for?” He said: “If you crave a high position and dream of prosperity, then how?” I answer: “Craving for this is not at all what you should strive for. If you are going to strive, then strive for the Path, dream of virtue, be zealous in philanthropy and a sense of duty. When you need to go forward, go forward; when you have to go back, go back. Be diligent while going forward, and you will gain fame.” – “Dare I ask what will happen if you go forward while going backward?” I answer: “In the old days, Yan Yuan, walking back, found himself ahead 10. There are few people like him in the Middle Kingdom." He asked: “If this is so, then why are there fewer such people than those who always go backward?” I answer: “It is easy for those who always go forward to find a mate. Those who always go back can easily find a pair of 11s. Those who go forward according to ritual and go back according to a sense of duty find it difficult to find a mate.”

Someone asked: “There are people for whom life and death are one, poverty and wealth are one and the same, nobility and ignominy have no differences. What do you think?” I answer: “Those who think so are scared. If we believe that death and life are one, poverty and wealth are one and the same, nobility and ugliness have no differences, then this means that for me Perfectly wise– this is an empty phrase” 12.

Infiltratedinto Heaven, Earth and Man - these are the [true] Confucians. Those who have penetrated Heaven and Earth, but have not penetrated Man, are simply talented.

A person always comes into being first, and only then do people give him a name; first he demands, and only then people give him [what he wants]. A person always loves himself, and only then do people love him; a person always respects himself, and only then do people respect him. Loving yourself is the pinnacle of philanthropy; respecting oneself is the pinnacle of ritual. There are no such people who do not love and respect themselves, and people would love and respect them.

Someone asked if a dragon, a turtle, a wild swan were long-lived. I answer: “Long-lived.” He asked: “Can a person live long?” I answer: “Animals [are long-lived] by virtue of their nature, man [is long-lived] by virtue of his love of humanity” 13. He asked: “People talk about celestial beings 14 . Do they exist? "Alas! Fu-si and Shen-nong died, Huang-di, Yao and Shun passed away and are now dead, Wen-wan [rests] in Bi 15, and Confucius is north of the Lusk capital. Are you the only one worried about your death? People are unable to comprehend this. And the celestials will not change your nature.” He said: “ The Perfectly Wise they do not learn from the celestials, because their ways are different. Perfectly wise most of all in the Celestial Empire

ashamed of what he's talking about doesn't know one thing; The celestial being, more than anything else in the Celestial Empire, is ashamed of the fact that he will not be alive for even one day.” I answer: “Oh life, oh life! It’s called life, but in reality it’s death.”

Someone asked: “If there are no celestial beings in the world, then why is there talk about them?” I answer: “Aren’t these conversations empty chatter? Only empty chatter can pass off something that does not exist as existing.” He asked what the celestial beings really were like. I answer: “Don’t do this. Whether they exist or not is not the question. The real question is one of loyalty and filial piety. Do or do not a faithful subject and a respectful son have free time for such chatter?

Someone asked if it was possible to increase your longevity. I answer: “It depends on virtue.” He asked: “Yan Hui and Bonyu 16 behaved virtuously, why didn’t they increase their longevity?” I answer: “And yet - from virtue. If Yan Hui was a villain and Bonyu was a robber, how would they have reached [even their age]?” He said: “But there are long-lived villains and robbers.” I answer: “You are stupid, but the noble man is not stupid. Everything that is born must die; everything that has a beginning certainly has an end. This is the natural Path."

A noble husband is faithful to people, what can we say about being faithful to himself? A lowly person deceives himself, what can we say about people?

The story begins in China. About 5,000 years ago, Fu Hsia, while regulating the course of the Yellow River to prevent it from flooding the fields, saw a turtle; he could not imagine how this would affect fortune telling systems around the world.

And at that time, the Chinese believed that God lived in the shells of turtles, as well as in the horns of buffaloes, so Fu was incredibly happy when he saw her. In addition, the turtle was considered a symbol of longevity and happiness.

Fu was amazed that he saw a perfect magic square on the shell of a turtle (Fig. 1). Nowadays such a square is known as Lo Shu, or River Painting.

In the fortune telling system, the Chinese used “fortune bones.” They often made them from the shoulder blade of a buffalo or the plastron (abdominal shield) of a turtle. Questions were written on the surface, then the bones were heated until they began to crack. By interpreting the cracks, they found the answer.

The heating of bones has been known since the end of the 5th millennium BC. uh, when during the Neolithic period people began to engage in agriculture. Since there were only a few characters in the Chinese script at that time, only simple questions were asked during fortune telling. It was believed that cracks in heated bones could only be interpreted after the question was asked loudly. But during the reign of Fu, very difficult questions began to be asked during fortune telling. Many oracle bones have survived to this day and are invaluable objects in the study of Chinese writing. By Fu's time, the written language already had about 4,000 characters, and questions used five of the seven modern parts of speech (pronouns, verbs, adverbs, adjectives, and prepositions).

Almost all the bones that were found were used for fortune telling, and only a small number were used for recording the Shang calendar, as well as recording tax payments. The Shang calendar belongs to the lunar calendars; it is divided into six weeks, each of which consists of ten days. In China the cycle of sixty years is still used.

Perhaps the largest collection of oracle bones outside of China is in Pittsburgh at the Carnegie Institution Museum.

The pattern on the turtle's shell formed a regular 3x3 magic square (Fig. 3.1). Each row, both horizontally and vertically and diagonally, gave a total of 15. Over time, using this square, the foundations were formed I Ching, Chinese astrology, Japanese kitaku and other types of numerology.

The lines on the turtle were black and white. Black began to personify yin, and white - yang. Probably, odd numbers were equated with the color white, and even numbers with black. Taoists believed that the entire Universe could be systematized into yin and yang. They deviated a little from the true teachings of Fu by distributing which of the nine numbers brings good luck and which brings trouble. IN Taoism numbers that bring good luck are one, three and eight. Five can represent not only good luck, but also bad luck. Two, four, six, seven and nine symbolize misfortune.

The Fu magic square very quickly gained worldwide popularity. It was studied by Pythagoras and his followers. In the Middle Ages, Cornelius Agrippa dubbed it the Square of Saturn, and many people believed that it contained the secret of alchemy.

Fig.2

I Ching and Magic Square

Fu Hsia received eight trigrams of the I Ching thanks to the magic square he saw on the shell of a turtle. Some experts believe that this happened in 3322 BC. e.7 Long solid lines symbolize yang energy, and dotted lines symbolize yin. The Eight Trigrams (now known as Pa-Kua) were not explained because the people describing the images did not need it (Figure 2).

Somewhere in 2205 BC. e. trigrams were multiplied, obtaining 64 hexagrams. Around 1150 BC. e. Emperor Nan was the first to write down the meanings of all hexagrams. Since he was in prison at the time, he had to be careful not to let anyone see his work, so much of it was intentionally illegible. Two years later his son, Du of Kau, wrote an expanded version of the meanings of the hexagrams. Most modern translations are based on this work.

Tai Xuan Jing and the Magic Square

Another ancient Chinese divination system, Tai Xuan Jing, is also based on the Fu magic square, but it used a 9 x 9 magic square. All numbers from I to 729 were used only once. To form a cube, the diagrams were placed on top of each other, resulting in magic squares horizontally, vertically and diagonally. Each column of this cube gave a total of 3285. When they were stacked on top of each other, the middle cell of the central magic square contained the number 365, equal to the number of days in a year. The entire Tai Xuan Ching system revolves around this center, creating a work of stunning beauty, mathematical perfection and numerological unity8. Tai Xuan Jing is usually used for fortune telling and answers to questions are found using astrology, numerology or by tossing yarrow stems.

T.P. Chibisov*

"Tai Xuan Jing" and twelve hexagrams of xiao si

ABSTRACT: The article prefaces the study of the symbols of the “I Ching” (“Canon of Changes”) and “Tai Xuan Jing” (“Canon of the Great Secret” or “Canon of the Great Secret”), as well as calendar constructions related to them.

KEY WORDS: “Canon of Changes”, “Canon of the Great Secret”, “Canon of the Great Secret”, hexagrams, tetragrams, Chinese calendar.

Yang Xiong's work like Tai Xuan Jing (Canon of the Great Mystery or Canon of the Great Secret) is definitely a difficult text to read. The symbols included in it are also extraordinary, represented by special lines that can be either straight or once or twice interrupted. The lines, alternating with each other, form special figures called shows (“heads”). Their construction deserves special attention, in which the levels of tetragrams are read from top to bottom - these are successively fan ("country"), zhou ("region"), bu ("district"), jia ("family"). When reading the text itself, one gets the impression that it implies a certain spatial arrangement for contemplation, from where, with sufficient approximation, the levels of countries, regions, regions and families are considered. At the very beginning of the canonical text we talk about the Sun.

To explain this idea, let me quote a fragment done by Yu.K. Shchutsky translation of the text to the first tetragram, show No. 1 Zhong “The Core”, stanza five:

* Timofey Pavlovich Chibisov, Center of Chinese Medicine “Taishan”, Voronezh, Russia; Email: [email protected]

© Chibisov T.P., 2017

“The sun is straight in the sky.

Use this luminary for good

And become the head.

Solution:

The sun is directly in the sky:

This is a noble in his rightful place.”

In this construction, the most important is the position of a certain “noble”, indicated by the hieroglyph van. If we continue our reasoning in this direction, then he needs to look from the side of the Sun. The idea of ​​locating the point of view of our mind in a place optimal for cognition, even one in which we cannot place our body, was expressed by G.V. Leibniz in his work “On Predestination,” where the Sun is indicated as the point of view for identifying the order and movement of celestial bodies.

The texts of the “Canon of the Great Secret”, correlated with tetragrams, contain vivid images of natural changes in the annual cycle. Similar images can be found in another canonical text - in the I Ching. In the Song era, the outstanding historian, philosopher and politician Sima Guang (1019-1086) created his commentary on the text of Yang Xiong, where, in addition to explanations for various fragments of the Tai Xuan Jing, the correspondence of each tetragram to a specific hexagram of the Canon of Changes is presented. In modern times, Sima Guang's commentary is published along with Yang Xiong's canonical text.

As a diagram reflecting the annual cycle and its 12 phases, the design of 12 gua xiao xi (12 hexagrams of “decrease and increase”), known in yijing, was chosen. Here, a specific hexagram is associated with each of the 12 months of the Chinese calendar. At the same time, special hexagrams were selected, by examining which one can see an increase or decrease in the number of “hard” Yang or “soft” Yin lines/traits. For further construction, the known correspondence of the symbols of tetragrams with hexagrams was used, which was considered in connection with the gua selected from the “decrease and increase” scheme.

Tetragram show No. 2 ^ Zhou - gua No. 24 Sh Fu ("Return"), show No. 9 ^ Shu - gua No. 19 YE Lin ("Visit"), show No. 15 M Da and No. 16 ^ Jiao - gua No. 11 ^ Tai ("Flourishing"), show No. 22 ^ Ge and No. 23 I Sh - gua No. 34 ^^ Da Zhuang ("The Power of the Great"), show No. 29 No. Duan and No. 30 Sh I - gua No. 43 ^ Guai ( “Exit”), show No. 36 Jiang and No. 37 Zui-gua No. 1 Sh Qian (“Creativity”), show No. 43 ® Yu-gua No. 44 Sh Gou (“Transition”), show No. 49 Sh Tao and No. 50 Y Tan - gua No. 33 Sh Dun ("Escape"), show No. 56 Sh Jin and No. 57 ^ Show - gua No. 12 ^ Pi ("Decline"), show No. 63 Sh

Shi and No. 64 ^ Chen - gua No. 20 Sh Guan ("Contemplation"), show No. 70 y Ge - gua No. 23 Sh Bo ("Ruin"), show No. 77 Sh Xun - gua No. 2 ^ Kun ("Execution" ).

Due to the peculiarities of the Chinese calendar, where the “initial” month corresponds to the Yin sign, the construction of the relationship between tetragrams, hexagrams and lunar months is carried out starting from the 1st month.

1st month Yin: show No. 15 M Da and No. 16 ^ Jiao - gua No. 11 Sh Tai.

2nd month of Mao: show No. 22 Sh Ge and No. 23 I Sh - gua No. 34 Da Zhuang.

3rd month M Chen: show No. 29 No. Duan and No. 30 Sh I - gua No. 43 ^ Guai. _

4th month Ye si: show No. 36 Jiang and No. 37 Zui - gua No. 1 ^ Qian.

5th month ^ y: show No. 43 ® Yu - gua No. 44 Sh Gou.

6th month ^ wei: show No. 49 Zh Tao and No. 50 ^ Tang - gua No. 33 Sh

7th month f shen: show No. 56 Pi Jin and No. 57 ^ Show - gua No. 12 ^ Pi.

8th month of Shyu: show No. 63 Sh Shi and No. 64 Chen - gua No. 20 Sh Guan.

9th month ^ xu: show No. 70 th Ge - gua No. 23 Sh Bo.

10th month Zh hai: show No. 77 Sh Xun - gua No. 2 ^ Kun.

11th month ^ Tzu: show No. 2 ^ Zhou - gua No. 24 Sh Fu.

12th month M Chou: show No. 9 & Shu - gua No. 19 HER Lin.

To check the correctness of the construction presented above, the “Scheme of the Great Hidden, defining qi of the hexagrams “[Canon of] Changes”” (Zh^^M^^SH “Tai xuan zhun and gua qi tu”; see below) was chosen. It consists of four rings with hieroglyphs located around a central circle. If you read the diagram from the central circle, you get the following design: 12 “earthly branches” (di zhi), 12 “normative sounds-liu” (see), 24 seasons of the Chinese solar-lunar calendar and on the outer ring there are hieroglyphs indicating 81 tetragrams “ Tai Xuan Jing”, on which we will focus special attention in connection with the task at hand.

When considering the “Tai Xuan Zhun and Gua Qi Tu” scheme, the above construction with the shou and gua symbols seems quite correct. The following construction with 12 lyu is probably not without foundation.

1st month of Yin: ZhSh tai tsu “great [arrow] tip” - gua No. 11 Sh Tai.

2nd month of Mao: Jia Zhong "compressed bell" - Gua No. 34

Yes zhuang.

3rd month M chen: YISH gu xian “light ablution” - gua No. 43 ^ Guai.

4th month E sy: ^ In zhong lu “middle flute” - gua No. 1 Sh Qian.

5th month ^ y: ShSh rui bin “bowed guest” - gua No. 44 Sh Gou.

6th month ^ wei: lin zhong “forest bell” - gua No. 33 Sh Dun.

7th month f shen: SCHMO and tse “equalizing rule” - gua No. 12 ^ Pi.

8th month Shyu: ShV nan liu “southern flute” - gua No. 20 Sh Guan.

9th month ^ xu: LM wu and “tirelessness” - gua No. 23 Sh Bo.

10th month ~Zh hai: Shsh ying zhong “responding bell” - gua No. 2 ^ Kun.

11th month ^ Tzu: mSh huang zhong “yellow bell” - gua No. 24 Sh Fu.

12th month M Chou: ^V da liu “big flute” - gua No. 19 YE Lin.

Literature

1. Ageev N.Yu. “Xiao si gua” (hexagrams of decrease and increase) // VII All-Russian Conference “Philosophies of the East Asian Region and Modern Civilization”. M., 2001. P. 88-91.

2. Eremeev V.E. Acoustic-musical theory // Spiritual culture of China: encyclopedia. [T. 5:] Science, technical and military thought, health care and education. M., 2009. pp. 188-225.

3. Lapina Z.G. Sima Guan // Spiritual culture of China: encyclopedia. [T. 1:] Philosophy. M., 2006. P. 400.

4. Leibniz G.V. Works in four volumes. T. 1. M., 1982 (Series “Philosophical Heritage”, vol. 85).

5. Tai xuan ji zhu (“Summary commentary on the “[Canon] of the Great Secret”) / Yang Xiong, commentary. Sima Guan. Beijing, 1989 (reprint 2006).

6. Zhou and quan shu (Anthology of “Zhou Changes”) / Comp. Zou Bo. In 12 volumes. T. 1. Beijing, 2010.

7. Zhou and tu shuo zhong hui (Collection of schemes of the “Zhou Changes” with comments). In 3 vols. T. 3. Shanghai, 2004.

8. Shchutsky Yu.K. Chinese classic “Book of Changes”: 2nd ed., rev. and additional / Ed. A.I. Kobzeva, foreword. to the 1st ed. N.I. Conrad, articles by V.M. Alekseeva, note. A.I. Kobzev and N.I. Conrad. M., 1997.

9. Yakovlev V.M. Number and word in the “Book of Changes” // I Ching. “The Book of Changes” and its canonical commentaries / Transl. from Chinese, preface and note. V.M. Yakovleva. M., 1998. P. 5-49.

10. The Canon of supreme mystery by Yang Hsiung / translation and commentary byM. Nylan. State University of N.Y., Albany, 1993.

T.P. Chibisov* "Tai Xuan Jing" and twelve hexagrams xiao xi

ABSTRACT: The article precedes the study of symbols of the "I Ching" ("Canon of Changes") and "Tai Xuan Jing" ("Canon of Supreme Mystery") and calendar constructions related with them.

KEYWORDS: Canon of Changes, Canon of Supreme Mystery, Great Canon of the Hidden, hexagrams, tetragrams, "Yi jing" science, Chinese calendar.

* Timofey Pavlovich Chibisov, "Taishan" Center of Chinese Medicine, Voronezh, Russia; Email: [email protected]

Scheme of the Great Secret, defining the qi of the hexagrams “[Canon of] Changes” (Zh^^M^^SH Tai xuan zhun and gua qi tu)

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Yang Xiong(Chinese: 扬雄) (53 BC - 18 AD). Ancient Chinese Confucian philosopher, writer, poet and philologist of the Han era.

Yang Xiong's main philosophical works are Tai Xuan Jing (Canon of the Great Secret) and Fa Yan (Exemplary Speeches). “Tai Xuan Jing” (“太玄经”) was created in imitation of “Zhou Yi”, but instead of the system of 64 hexagrams, Yang Xiong proposed a system of 81 tetragrams. "Fa Yan" is created in imitation of "Lun Yu" and is written in the form of questions and answers.

Yang Xiong's work "Fangyan" (方言, Fāngyán) ("Dialects") is the most important source on the dialectology of the ancient Chinese language.

Essays

• Fa yang. Ch. 1,3-5, 12. Tai xuan jing (fragments). Introductory article and lane E. P. Sinitsyna // Ancient Chinese philosophy of the Han era. M., 1990.
• Walters D. “The Book of the Great Secret”: a forgotten addition to the “Book of Changes.” Per. from English Kyiv, 2002.-224 p.
• Nylan, Michael. The Canon of Supreme Mystery by Yang Xiong: A Translation with Commentary of the T’ai Hsuan Ching. Albany: State University of New York Press, 1993.

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Literature

• Guryan N.V. About “unusual” hieroglyphs in the ancient Chinese dictionary Fan Yan // Society and state in China: XLI scientific conference. Institute of Oriental Studies RAS. M.: Vost. lit. 2011. P.402-404. ISBN 978-5-02-036461-5
• Lisevich I. S. Literary thought of China at the turn of antiquity and the Middle Ages. M., 1979 (according to the Index).
• Kobzev A.I. The doctrine of symbols and numbers in Chinese classical philosophy. M., 1994 (according to the Index).
• Kalkaeva A., Kalkaev E. Innovation and tradition in early imperial Confucianism (based on Yang Xiong’s treatise “The Great Secret”) // Problems of the Far East. M., 2003. No. 1. P.132-142.
• Chibisov T.P. Tai Xuan Jing and hexagrams of the I Ching // XXVIII Scientific Conference “Society and State in China”. M., 2007. P.178-185.
• Chibisov T. P. Zhou and-system of cyclic changes and tetragrams Tai Xuan Jing// Society and state in China: XXXIX scientific conference / Institute of Oriental Studies of the Russian Academy of Sciences. - M., 2009. P.406-419. ISBN 978-5-02-036391-5 (in the region).
• Krol Yu. L. Yang Xiong’s thought about Sima Qian’s love for the “unusual” and the non-Confucian personality in “Shi Ji” // Written monuments of the East. No. 1 (10) spring-summer. 2009. pp. 99-130.
• Knechtges, David R. The Han Shu Biography of Yang Xiong (53 B.C. to A.D. 18). Tempe: Arizona State University Press, 1982.

Excerpt characterizing Yang Xiong

If Napoleon had not left on the evening of the 24th for Kolocha and had not ordered an attack on the redoubt immediately in the evening, but had launched an attack the next day in the morning, then no one would have doubted that the Shevardinsky redoubt was the left flank of our position; and the battle would take place as we expected. In this case, we would probably defend the Shevardinsky redoubt, our left flank, even more stubbornly; Napoleon would have been attacked in the center or on the right, and on the 24th a general battle would have taken place in the position that was fortified and foreseen. But since the attack on our left flank took place in the evening, following the retreat of our rearguard, that is, immediately after the battle of Gridneva, and since the Russian military leaders did not want or did not have time to start a general battle on the same evening of the 24th, Borodinsky’s first and main action The battle was lost on the 24th and, obviously, led to the loss of the one fought on the 26th.
After the loss of the Shevardinsky redoubt, by the morning of the 25th we found ourselves without a position on the left flank and were forced to bend back our left wing and hastily strengthen it anywhere.
But not only did the Russian troops stand only under the protection of weak, unfinished fortifications on August 26, but the disadvantage of this situation was increased by the fact that the Russian military leaders did not recognize the completely accomplished fact (the loss of position on the left flank and the transfer of the entire future battlefield from right to left ), remained in their extended position from the village of Novy to Utitsa and, as a result, had to move their troops during the battle from right to left. Thus, during the entire battle, the Russians had twice as weak forces against the entire French army directed at our left wing. (Poniatowski’s actions against Utitsa and Uvarov on the French right flank were actions separate from the course of the battle.)
So, the Battle of Borodino did not happen at all as they describe it (trying to hide the mistakes of our military leaders and, as a result, diminishing the glory of the Russian army and people). The Battle of Borodino did not take place in a chosen and fortified position with forces that were somewhat weaker on the part of the Russians, but the Battle of Borodino, due to the loss of the Shevardinsky redoubt, was accepted by the Russians in an open, almost unfortified area with forces twice as weak against the French, that is, in such conditions in which it was not only unthinkable to fight for ten hours and make the battle indecisive, but it was unthinkable to keep the army from complete defeat and flight for three hours.

“The doctrine of the mysterious”, “the doctrine of the hidden” philosophical movement of the 3rd and 4th centuries, in Western literature often called “neo-Daoism” and representing a kind of synthesis of Taoism and Confucianism, which was also influenced by the protological methodology of the “school of names” (ming jia) and Buddhist metaphysics.

One of its founders, He Yan (190249), proposed “to penetrate Confucianism by relying on Laozi.” The specificity of the teaching was determined by the development of ontological problematics, which stood out from the traditional Chinese philosophy of immersion in cosmology on the one hand and anthropology on the other, which is sometimes qualified as a departure into “metaphysics and mysticism,” and the binomial “xuan xue” is understood as “mysterious teaching.” This was done mainly in the form of commentaries on Confucian and Taoist classics: Zhou Yi, Lun Yu, Tao Te Ching, Zhuang Tzu, which later became classics themselves. Treatises Zhou Yi, Tao Te Ching And Chuang Tzu in this era they were called the “Three Mysterious Ones” (san xuan).

The category “xuan” (“secret, mysterious, hidden, incomprehensible”), which gave its name to the “doctrine of the mysterious,” goes back to the first paragraph Tao Te Ching, in which it means the supernatural “unity” (tun) of “absence/non-existence” (u) and “presence/being” (yu, cm. Yu U). In the oldest medical treatise associated with Taoism Huang Di Nei Jing(“Canon of the Yellow Emperor on the Internal”, 31 centuries BC) the processuality included in the concept of “xuan” is emphasized: “Changes and transformations are an active manifestation (yong, cm. TI YUN). In the [sphere] of the heavenly it is mysterious (xuan), in the [sphere] of the human it is dao, in the [sphere] of the earthly it is transformation (hua). Transformation gives birth to the five tastes, Tao gives birth to intelligence (zhi), the mysterious gives birth to spirit (shen).” The category of “xuan” was brought to the center of the philosophical forefront by Yang Xiong (53 BC - 18 AD), who dedicated his main work to it Tai Xuan Ching (Canon of the Great Secret), which is an alternative continuation Zhou and, that is, the universal theory of world processes, and interprets the Tao, “empty in form and determining the path (Tao) of things,” as a hypostasis of “mystery,” understood as “the limit of active manifestation” (yong zhi zhi).

As the history of the category “xuan” shows, the “mystery” of the global interaction of things that it signifies is concretized in the dialectic of “presence/being” and “absence/non-existence”, “bodily essence” (ti) and “active manifestation” (yong). It was these conceptual antinomies that became the focus of the “doctrine of the mysterious,” which, in turn, experienced internal polarization due to the controversy of the “theory of exalting absence/non-existence” (gui wu lun) and the “theory of honoring presence/being” (chun Yu Lun).

He Yan and Wang Bi (226249), based on the definitions of Tao and the thesis “presence/being is born from absence/non-existence” in Tao Te Jing(§ 40), carried out a direct identification of Tao with “absence/non-existence”, interpreted as “one” (i, gua 2), “central” (zhong), “ultimate” (ji) and “dominant” (zhu, zong) “primary essence” (ben ti), in which the “corporal essence” and its “active manifestation” coincide with each other.

Developing the thesis Tao Te Ching(§ 11) about “absence/non-existence” as the basis of “active manifestation”, that is, “use” of any object, the largest representative of the “doctrine of the mysterious” Wang Bi recognized the possibility for absence/non-existence to act not only as yun, but also as a tee, thus in the commentary to § 38 Tao Te Ching he was the first to introduce into philosophical circulation the direct categorical opposition “ti yun”. His follower Han Kanbo (332380) in a commentary on Zhou and completed this conceptual construction of two pairs of correlative categories by correlating presence/being with youth.

Wang Bi understood the primacy of the universal Tao as law-based and not fatalistic, interpreting both Tao and “predestination/fate” (min 1) using the category “principle” (li 1). He considered “principles” to be constitutive components of “things” (y 3) and contrasted them with “deeds/events” (shi 3). The variety of unpredictable phenomena, according to Wang Bi, is also due to the opposite (fan, cm. GUA) between their bodily essence and sensory properties (qing 2), the natural basis (zhi 4, cm. Wen) and aspirations, being realized primarily in time.

Wang Bi interpreted the teaching Zhou and as a theory of temporal processes and changes, determining that the main elements of the treatise symbolic categories of gua are “times” (shi 1). However, the general procedural patterns recorded in gua are not reducible to specific images and cannot serve as the basis for unambiguous predictions of “lot calculations” (suan shu). This is a philosophical interpretation of the doctrine Zhou and was directed against its mantic interpretation in the previous numerological (Xiang shu zhi xue) tradition and was further developed by the Neo-Confucian Cheng Yi (11th century). In neo-Confucianism, the interpretation of the category li 1 proposed by Wang Bi was also developed, and the position of the dichotomy of li 1 and shi 3 in the teachings of the Huayan Buddhist school.

Wang Bi's main theoretical opponent Pei Wei (267300), in the treatise Chun Yu Lun (About honoring presence/being) who affirmed the ontological primacy of presence/being over absence/non-existence, insisted that it is the former that represents ti and everything in the world arises due to “self-generation” (zi sheng) from this bodily essence.

Xiang Xiu (227300) and Guo Xiang (252312) took a compromise position of recognizing the identity of Tao with absence/non-being: “Tao is everywhere and everywhere it is nothing,” but denying the original generation of presence/being from absence/non-being. Moreover, “not only absence/non-existence cannot become presence/being, but also presence/being cannot become absence/non-existence.” Such a position eliminated the possibility of a creation-deistic interpretation of the Tao. According to Guo Xiang, the eternally and constantly existing presence/being is a naturally and spontaneously harmonized multitude of “self-sufficient” (zi de) things (wu 1), which, having a “own nature” (zi xing, cm. XIN), “self-generated” and “self-transformed” (du hua).

Depending on the recognition of the all-pervasive power of absence/non-existence in the “theory of exalting absence/non-existence” or the interpretation of the generation of presence/being by it only as the self-generation of things in the “theory of veneration of presence/being”, “perfect wisdom” was reduced to the embodiment in its bearer (preferably the sovereign) of absence /non-existence as one’s bodily essence (ti wu) or to the “inactive” (wu wei), i.e. uninitiated, and “unintentional” (wu xin), i.e. unattached, following things in accordance with their “natural” (zi ran) self-movement.

The “Doctrine of the Mysterious,” which developed in aristocratic circles, was associated with the dialogic tradition of speculative speculation and “pure conversations” (qing tan) and the aestheticized cultural style of “wind and flow” (feng liu), which had a significant influence on poetry and painting.

In the field of philosophy, the “teaching of the mysterious” played the role of a conceptual and terminological bridge through which Buddhism penetrated into the depths of traditional Chinese culture. This interaction led to the decline of the "doctrine of the mysterious" and the rise of Buddhism, which could also be called "xuan xue". Subsequently, the “doctrine of the mysterious” had a significant influence on Neo-Confucianism.

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