Personally, I think the reason for limiting the pond on the mountain is because of the setting of the eight trigram. In the 伏羲 trigram, 天乾 is opposite to 地坤. At the same time, The Qian trigram belongs to the Yang side，so the heaven is above the earth. 兑泽 is opposite to 艮山. Because the Dui trigram also belongs to the Yang side, so the pond should be defined as the water on the mountain. This reflects the suppression of the pound over the mountain. And this is in the line with the concept that Yang suppresses Ying.
回复 18290525064: A very good justification, thank you very much! And I think we can neither neglect the possibility that for the sake of affinity between Dui and Gen, as you mentioned, later interpreters mistook Dui as water on the mountain. The most important thing regarding this question is that we can acknowledge the complex interpretive history on the Book of Changes throughout Chinese history.
In 1.3.1, we learn 伏羲八卦 first，then 文王八卦. No matter in the pater of 伏羲八卦
or in the part of 文王八卦，
we both counter two arrangements of the eight trigrams, the formal celestial trigrams, which is associated with 伏羲，and the later celestial trigrams, which is associated with 文王. I wonder the reason behind because it seems confusing.
One possible explanation is this:
In Xiantian Bagua, also known as Fu Xi Bagua or Earlier Heaven Bagua, the Heaven is in the higher part and the Earth is in the lower part. The trigram Qian (Heaven) is at the top, the trigram Kun (Earth) is at the bottom (in the past, the South was located at the top in Chinese maps). The trigram Li (Fire) is located on the left and opposite to it is the trigram Kan (Water). Zhen (Thunder) and Xun (Wind) form another pair, while being one opposite the other, the first on the bottom left next to Li while the second is next to Qian on the top right of the Bagua. Gen (Mountain) and Dui (Lake) form the last pair, one opposite the other, both in balance and harmony. The adjustment of the trigrams is symmetrical by forming exact contrary pairs. They symbolize the opposite forces of Yin and Yang and represent an ideal state, when everything is in balance.
The sequence of the trigrams in Houtian Bagua, also known as the Bagua of King Wen or Later Heaven Bagua, describes the patterns of the environmental changes. Kan is placed downwards and Li at the top, Zhen in the East and Dui in the West. Contrary to the Earlier Heaven Bagua, this one is a dynamic Bagua where energies and the aspects of each trigram flow towards the following. It is the sequence used by the Luo Pan compass which is used in Feng Shui to analyze the movement of the Qi that allegedly affects us.
I wonder, from a mere trace of doubt of which the intention is anything but denial, whether we can take it for granted that these texts, I Ching included, which were composed at a rather early time of civilisation, and indeed far from what is deemed the modern era underlain by revolutions marked by rationality, are advanced, or somehow under a mystic veil knit by the speech of old, more advanced, than what it is today.
In other words, or in plain words, could we merely, and almost impeccably, attribute it to the wisdom of our forefathers?
I have also the confusion as to why pond(泽) particularly signifies water on mountains, for 泽 is said in Xinhua dictionary to refer to anywhere that holds water. Or is it I Ching-oriented?
In fact, your question is regarding with the value of classics. I think this is a good topic for research, not only academically, but also empirically thoughout one's life. My understanding of the value of classics, so far as I have read and tried to make connections between them and my own life, is that they help to reduce our life of complexity to simple but essential qualities. For example, the Book of changes remind us of the different qualities of things and the interraction among them; the Platonic discussions reveal the important philosophical motifs as in the real vs. the phenomenal, the material vs. the transcendental, the moral vs. the hypocratical etc. What's more, if we say, the whole history of western philosophy is a history of annotating Plato, then we could also possibly say that the intellectual history of China is similarly one of annotating I Ching and its essential understanding of Yin and Yang and their bearings on the human society.
Six in the fourth palces means: A yellow lower garment brings supreme good fortune. Here, yellow represents the earth. And we say that yellow also means noble, which means that only the emperor can wear yellow clothes. And who anyone else wears yellow clothes would be killed. Then, why wear yellow under black garment suggests a kind of modest？
Shi Yi, the ten wings are annotations and explanations of the hexagrams and their explanations by later scholars, which actually embody the philosophical enquires of ancient thinkers in their understanding of the classic.
The picture doesn't correspond to the text. It's 后天八卦 or 文王八卦，because the opposite of the Qian trigram is not Kun trigram. I wonder the difference between 伏羲八卦 and 文王八卦，and what causes these differences.
According to Wen Wang Ba Gua, the eight trigram have some relations with household.Qian and Qun are father and mother respectively, and they have three sons and three daughters. Based on the position of solid lines and broken lines, I can understand why Xun is the big sister, Li is the second, and Ze is the last, but based on their meaning, how can we understand this sequence?
I wonder are there any other relations between divinatory symbols and their names just as kan looks like a river? Plus, I do not understand one answer that DUI is the water on the mountain.I'd be obligated if anyone help me with these questions.
When it comes to hexmgram,many of us may feel confused.So why the three "daughters"and "sons" are respectively represent different natural things.Take the kan for an example,it represents the water or moon.I wonder the cutural reasons inside.Besides,I am confused about that why the three daughters and sons are as followed: Xu,Li,Dui; Zhen,Kan,Gen.There must be some wisdom of ancient people....
We have already known that Yang and Yin and thier changing positions form the eight trigrams，signifying the 8 elements in the universe. I wonder what special meanings do those 8 elements represent more specifically and how to apply those to our lives ？
In ancient times,people paid much attention to the eight diagrams of their birthdays.What is the eight character here？What is the relationship with the eight diagrams of heaven and earth in the I Ching？
Now we know that the eight trigrams symbolize the most basical elements of the world, so how the old Chinese calculated almost everything by using the eight trigrams? You know, when talking about the eight trigrams, people uauslly fail to distinguish the 八字 and 八卦.
Since the Yin principle is associated with the female, while Yang principle is associated with male, why in Wen Wang Ba Gua, the sons are all composed of two Yin lines and one Yang line, while the daughters are composed of two Yang lines and one Yin line?
According to Wen Wang Ba Gua, the Yang lines lie in the first of the first son and the Yin lines lie in the first of the first daughter. Is this explanation correct? In addition, I wonder whether there is some relations between Wen Wang Ba Gua and Fu XI Ba Gua.
Why Yang line is expressed by the number 9 and Yin line is the number 6?Did ancient people's exegetical tradition enlighten their lives?Are there some cultural connotation in the meaning of each line?
In the fu Xi eight tri grams, I found two pairs of comparisons. The heaven is opposite to the earth. The fire is opposite to the water. And on the telegram, heaven lies opposite to the earth while fire lies opposite to the water. I believe this is a deliberate arrangement. But I am curious about the relationship between mountain and water and thunder and wind. （ They do not repudiate with each other. But why they are arranged on the opposite side?）
I am curious about the relationship between mountain and water and thunder and wind. Their meanings seem not opposite, but they are in a opposite position.
i cannot understand the metopher of trigrams. The are called sons and daughters of Qian and Yin, but the Chinese meaning ,for example, Zhen means thunder , has little relationship with big brother.
This is actually an expression of the unique way of thinking as embedded in I Ching--to use one symbol system to represent different fields of things in life, which says again one of the three principles of I, simplicity.
There are many years of Chinese masters have their own study Yi Jing only in the dark, only to understand half the study, does it mean that in the human life person can not completely study Yi Jing?So how did the author write about it?
I learn some information on the Internet, among which there is a diagram of the hexagrams of the I Ching (易经卦序图）There are so many numbers. I don't understand what they represent.
I wonder why Wen Wang Ba Gua uses three sons and daughters to represent the six trigrams and the how the relationships between them act when it occurs. In addition, why there is a different sequence between Wen Wang Ba Gua and the Fu Xi Ba Gua. Is there any basics on the sequence?
I wonder about the difference between sons and daughters in the trigrams.What is the relationship between each of the eight trigrams and their symbols.
So why 64 hexagrams can encompass all posslble situation in the human world and all that exist between the heaven and the earth？They just mean the relationships among the families, I wonder how they explain all things in the world.
During the previewing, I learned that there were eight trigrams( Yin and Yang). The Book of Change explained several types of gua (卦）, but I am not very clear about these, like hexagram statements (卦辞）and line statements （爻辞）. In addition, int he test, I have a problem: Dui, the pond, [ is the water on the mountain ]. I connot understand why it is the water on the mountain.
In the vedio, I noticed that there are two ways to arrange the Ba Gua, and I see more of the first one. What are the differences between their arrangement?
I wonder why 兑（泽） is the water on the mountain, because I think the pond，the lake or the marsh can lie outside the mountain too...
Personally, I think the reason for limiting the pond on the mountain is because of the setting of the eight trigram. In the 伏羲 trigram, 天乾 is opposite to 地坤. At the same time, The Qian trigram belongs to the Yang side，so the heaven is above the earth. 兑泽 is opposite to 艮山. Because the Dui trigram also belongs to the Yang side, so the pond should be defined as the water on the mountain. This reflects the suppression of the pound over the mountain. And this is in the line with the concept that Yang suppresses Ying.
回复 18290525064: A very good justification, thank you very much! And I think we can neither neglect the possibility that for the sake of affinity between Dui and Gen, as you mentioned, later interpreters mistook Dui as water on the mountain. The most important thing regarding this question is that we can acknowledge the complex interpretive history on the Book of Changes throughout Chinese history.
we both counter two arrangements of the eight trigrams, the formal celestial trigrams, which is associated with 伏羲，and the later celestial trigrams, which is associated with 文王. I wonder the reason behind because it seems confusing.
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