On the history of Zhouyi

The development history of Zhouyi consists of two parts.

The first part: From the eight diagrams to the sixty-four hexagrams, the formation of the classics and biographies of Zhouyi.

The second part: Explain the interpretation of Zhouyi by various theories since the Han Dynasty.

The so-called "Book of Changes" refers to the study of the spread and evolution of the Book of Changes.

It is an academic study to explore the changing law of everything in the universe, and it is the unity of reason, qi, image and number. It developed through the interpretation of divination style, divination and divination in Zhouyi and the reinterpretation of these explanations.

The Book of Changes is called "the first of the Six Classics" by Confucianism and "the crown of San Xuan" by Taoism, which has become a valuable classic of Chinese culture.

The first part:

First, righteousness, the interpretation of "righteousness" is the original meaning of "righteousness". Scholars have the following four interpretations of Yi:

(1) Shuo Wen Jie Zi says: "Yi" lizards (Yi) and pictographs were called "Yi" in ancient times, commonly known as quadruped snakes. Their shape and appearance can change color with twelve o'clock, which is designed for "Yi".

(2) Knowing the word, the sun and the moon are "Yi", which means the change of yin and yang, and the combination of the sun and the moon means "Yi" and "Ming", which shows the ancient people's understanding of astronomy. The sun and the moon travel in the sky, come and go, and rise and fall.

(3) The pictograph "Yi" in Oracle Bone Inscriptions and Jin Wen: "Jane": "Like a container filled with water poured into another container, it is inverted, split and changeable.

(4) After textual research, modern Huang Zhenhua put forward that "the sunrise is easy", and Oracle Bone Inscriptions (Yin Dynasty) had a sunrise horizon, and the light shone downward, symbolizing the change of Yin and Yang.

In the Tang Dynasty, Kong Ying Da said in the preface to the Book of Changes that "the husband of change is the general name of change and the proper name of change".

Second, "Yi" has three meanings in the Book of Changes: "simplicity, change and difficulty", which was put forward by scholars in the late Western Han Dynasty.

(Now there are four meanings and five meanings)

(1) "Simplicity" is a method view, which emphasizes identity and regularity.

Simplicity is also the highest principle. As long as you understand and master the development and changes of anything, everything will become simple.

(2) "Change" is a concept of movement, which means that everything moves forever and is biochemical, and it also means that everything in the universe remains unchanged.

(3) "Not easy" is a relative viewpoint.

Qualitative, everything is relatively stable (unchanged).

Another concept that will never change is a god, a god, a Buddha, an ontology, a function and so on.

Three, the early classics of the Book of Changes: Lianshan, Guizang, Zhouyi, etc. Generally speaking, everyone thinks that Lian Shan and Gui Zang are lost in the past, so Zhouyi is taken as the research object.

(1) "Lianshan" takes "Gen" as the head of the sixty-four hexagrams, and Gen is a mountain, so it is called "Lianshan", and the clouds in Xiangshan are endless.

"Lianshan" is also called "Shennong's Yi" (now new theories are emerging one after another).

(2) Gui Zang takes Kun as the head of the sixty-four hexagrams.

Kun is the land, and everything is raised by the land. It is said that everything belongs to him, and "returning to Tibet" is also called "Huangdi Yi".

(3) The Book of Changes takes "dry" as the head of the sixty-four hexagrams, which means that "dry" is the sky and "easy" is the sun and the moon.

Four, Yi Gua, also known as Eight Diagrams, consists of simple symbols.

In the Book of Changes, besides the eight diagrams, some of them are composed of characters.

"Gua Hua" (that is, symbols) is different from words and has no definite meaning in itself.

The formation of divinatory symbols has experienced a long historical development process.

(1) (1) Eight diagrams are eight symbols (eight diagrams) composed of "-"and "-",arranged in groups of three. As for the original meanings of "-,-"and gossip, there are many sayings throughout the ages.

(2) Divination was very popular in ancient times. All tribes produce, build houses, fight, etc. Without exception, and observe the whereabouts of birds for divination, which is called "bird occupation".

According to the astronomical phenomena, the name "astrology" has gradually formed one of the most popular divination symbols with the communication and integration between tribes and nations, called gossip.

Five "divination" theories:

(1) "Divination", also known as "tortoise divination", is an early divination method. It mainly uses tortoise's bellybutton and carapace and animal's bones (mainly cattle's shoulder blades), and then processes them into a fixed shape, and then drills holes. During divination, the soothsayer lit the prepared drill with fire and inserted it into the cave, so he heard a slight divination sound and cracked around the cave.

According to divination, infer good or bad luck.

(2) Divination with yarrow is called "divination", and "divination" must be counted. These applied mathematical concepts and the arrangement and combination of numbers produce sixty-four hexagrams.

During this period, the production of digital system was ahead of the world, but it did not develop forward.

Briefly introduce the divination method of pulling weeds.

(3) Divination is not only the evolution of divination methods, but also the evolution of culture.

"No" to "No" is a great process from image to number.

So the philosophical essence of Zhouyi lies in divination.

6. What are Yi Tu, Hutu and Luoshu like? I haven't known for thousands of years. Until the early Song Dynasty, Chen Tuan, a Taoist priest living in seclusion in Huashan, suddenly produced a complete set of river maps, Luo Shu and Tai Chi maps, which immediately caused a sensation.

(1) The numbers from one to ten in the river chart are paired and divided into four directions and the central part. Its composition completely conforms to the concept of number in the copula of Zhouyi. "Five days and five places are in harmony, and there are five days in twenty, thirty in thirty, and five in heaven and earth. Only when there is change can there be ghosts and gods."

(2) Luo Shu, also known as Jiugong, consists of numbers from one to nine. It is characterized by odd positive position and even oblique position. Strangely, the sum of every three numbers is fifteen, whether along the positive position or along the diagonal. According to the current mathematical language, this is a third-order Rubik's cube.

(3) The emergence of two kinds of graphics has been recognized, which are called "Yi without words" and "innate learning".

Zhu listed "River Map, Luo Shu, Congenital Map (Taiji Map)" before the legendary Eight Diagrams of King Wen, and admitted that they were the ancestors of Zhouyi, which is still controversial.

But basically, to be sure, Yi Tu comes first, then classics, and pictures are the source of the Book of Changes.

According to textual research, the river map is a climate map, and Luoshu is a compass to determine the orientation and direction.

Innate gossip, that is, the acquired gossip, is a set of practical gossip array inspired by ancient Taisa's River Map and Luoshu, according to the records of ancient books and the research of Yi scholars in past dynasties.

Seven, "Yi" and "Zhouyi", "Yi" is the basic concept of Zhouyi.

The formation of this concept has experienced a long historical evolution.

(1) The qualitative difference between Zhouyi and Yi: Zhouyi uses nine and six.

I ching has its own rules.

Numbers in Zhouyi indicate the number of times from bottom to top, and "96" distinguishes yin and yang.

All the hexagrams and epigrams in Zhouyi are accompanied by corresponding hexagrams, which is beyond our reach.

(2) The quantitative difference between Zhouyi and Yi: Yi has only three volumes, which are small and cannot express rich contents.

Every hexagram in Zhouyi has the best performance space.

The more divinatory images, the better. Six hexagrams is the best positioning.

Every hexagram and six hexagrams in Zhouyi just constitute a cycle, which provides favorable conditions for expressing an important philosophical law and wave-particle duality.

There are six hexagrams and one hexagram in Zhouyi, and sixty-four hexagrams are counted as * * *, which is the best choice in quantity.

In content, it contains everything in the objective world.

In this respect, the Book of Changes cannot be compared with the Book of Changes.

(3) Historical data confirmed that Zhouyi was written in the Zhou Dynasty.

The word Zhouyi has two meanings: Zhouyi, Zhou Pu, Zhou Shi and Zhou Ji.

Part of the Zhouyi was completed when King Wen was imprisoned.

Instead of doing it alone.

VIII. Jing and Biography

(1) The Book of Changes is a divination book with 64 hexagrams, each of which consists of five parts: hexagrams, hexagrams' names, hexagrams' words, hexagrams' words.

(2) Biography took a long time to form.

Biography (also known as Ten Wings of the Great Biography) is the earliest work to explain the classics.

It is divided into seven categories and ten articles: Xun, Xiang, Classical Chinese, Cohesion, Divination and Preface.

Among them, Xun is the first and second part, Xiang is the first and second part, and cohesion is the first and second part.

Historical data prove that Yi Zhuan was not produced in an era, let alone by one person.

The development from symbols to characters, the philosophical change from images to numbers, the formation of eight diagrams to sixty-four hexagrams, the completion of classics to biographies, and the perfection of Zhouyi all illustrate the philosophy of Zhouyi's endless changes.

In the Spring and Autumn Period, a complete Zhouyi was born, and a new page in the historical development of Zhouyi was opened around many explanations and works of Zhouyi.

the second part

First, the Han Dynasty Yi Xue

"Yi-ology" is the study of the spread and evolution of the classics and biographies of Zhouyi, and the Han Dynasty was the first stage of the development of Yi-ology.

1. There are three characteristics of the Yi-ology in Han Dynasty:

(1) The Book of Changes is the first of the Five Classics, and the Book of Changes has become an important part of Confucianism.

(2) There are many schools that study Zhouyi, besides Confucianism, there are thinkers from other schools.

(3) Yi-ology has become a specialized subject with a clear context of learning from teachers.

From the teacher's point of view, everyone thinks that Han Yi's ancestor was a man named Tian He, who spread to Zhou Wangsun, Ding Kuan and Fu Sheng. And then passed it on to Yang He.

Ding Kuan passed it on to Tian Wangsun, who in turn passed it on to Shi Qiu, Meng Xi and Liang Qiu.

"Learn from Ofuse, Mencius and Yu" in Yi refers to this system.

Later, it was passed on to Jiao Yanshou, which was influenced by Jiao family, so it was "easy to learn".

In addition, Hanyi also has a high-cost easy-to-learn system, which refers to high cost and high cost, and belongs to folk theory.

Han Yi gradually formed two schools: Mencius, Liang and He.

2. There are three ways to study and explain Confucian classics in Han Dynasty.

(1) Guan Fen Yi Xue, represented by Meng Xi and Jing Fang, interprets the classics and texts of Zhouyi with odd and even numbers and images such as gossip, and explains the principle of Zhouyi with gossip, that is, gossip or sixty-four hexagrams matches the four seasons, December and twenty-four solar terms in a year, and talks about the disaster of yin and yang.

(2) Represented by Gao Fei Yi-ology, the folk people opposed the theory of the great change of Yin and Yang, and restated the Book of Changes.

(3) Yi-ology, represented by Huang, re-emphasizes the philosophical truth of the change of Yin and Yang.

Among these three schools, Meng Jing's Yi-ology has the greatest influence, which is called "the study of image numbers" in history.

3. At the end of the Western Han Dynasty, due to the influence of mysticism, works similar to Yi Wei appeared in the Book of Changes, among which representative works include Gan Chishui, Ji and Shi Moulei.

These works further theorize and deify the theory of divination and image number, and put forward the theory of "changing one name into three meanings", which is simple and difficult.

Taiji Yuan Qi Theory, etc.

These theories have had an important impact on the later Yi studies.

4. The Five Elements of Shengke Theory

During the Eastern Han Dynasty, the Yi-ology in Meng Jing was weak, while the Fei Yi-ology in the folk school of Yi-ology was quite prosperous. The combination of fee and sum forms the theory that the five elements generate grams, and the number and sum of the five elements are used to explain the image and number in Zhouyi.

The focus of Yi-ology in Han Dynasty is "Yi-ology of image and number".

5. At the end of the Eastern Han Dynasty, Huang Laodao gradually evolved into Taoism, and its Yi-ology was gradually combined with alchemy theory. Wei Boyang wrote the Book of Changes and began to explain the theory and method of alchemy with the principles of the Book of Changes. He was a pioneer of Taoist Yi-ology.

Second, the study of Jin and Tang Yi

During the Wei, Jin, Sui and Tang Dynasties, Yi-ology began a new turn.

Judging from the characteristics of heavy image number in Han Dynasty

The characteristics of the transformation of Jin and Tang dynasties.

Metaphysics Yi School became the mainstream in Jin and Tang Dynasties.

1. Two Masters of Jin Dynasty

(1) Wang Bi is the founder of metaphysics, and his Notes on the Book of Changes is an important part of metaphysics.

Explaining the theory of meaning taking in Yi-ology with the theory of "forgetting images to take meaning".

Seeking the abstract principles of Zhouyi classics and biographies.

(2) Han summed up a new proposition from the perspective of justice by annotating conjunctions, divination, empty divination and miscellaneous divination: "Eight trigrams are the principle of preparing the world", and we can grasp the principle of the world and the way of change through Zhouyi.

The metaphysics of the Book of Changes makes Zhouyi and Laozi and Zhuangzi one of the "San Xuan".

2. Two masters in Tang Dynasty

(1) Kong, the author of the Book of Changes Justice, put forward the principles of "everything is easy to combine" and "one case is impossible to seek and one case is not desirable". He explained the duality of Gankun with Yin and Yang, explained Taiji with Yuan Qi, and put forward a world outlook with Qi as the core.

It also explains that "one yin and one yang are the Tao" with "natural inaction" and puts forward a new proposition that "no yin and no yang are the Tao".

(2) Li Ding-zuo, the author of the Book of Changes, is nothing new, but he has collected systematic comments since the Han and Wei Dynasties, and collected the views of the Yi School without comment. This is a good data collection.

The appearance of the above two masterpieces of Yi-ology indicates that Yi-ology is moving towards a new trend of integration.

3. Song and research

1. During this period, the ancient philosophy of Yi-ology was highly developed. In the early Northern Song Dynasty, there were four schools of Yi-ology.

(1) The school of calligraphy with Chen Tuan as its originator was later spread to Zhou Dunyi, who put forward the theory of Taiji diagram and discussed the formation process of the universe.

(2) it is a mathematical school of Shao Yong, put forward the innate theory.

(3) Originated by Hu Yuan, and later spread to Cheng Yi, he wrote Yi Zhuan, which established the Yi-ology system of the philosophical school.

(4) Zhang Zai-qi School, which absorbed Confucius' theory of qi in Tang Dynasty, is the author of Yi Shuo of Hengqu and Zhengmeng.

2. Zhu Jian, a master of Neo-Confucianism in the Southern Song Dynasty, established a huge philosophy system of the Book of Changes, and wrote The Original Meaning of the Book of Changes, which became the focus of later research.

At the same time, Wanli's Taiji Yuan Qi theory was popularized, and later the theory of mind was popularized, which had a great influence on the later development of Yi-ology.

3. During the Yuan and Ming Dynasties, Yi Song developed in two directions: popularization and deepening, and a large number of works on the original meaning of Zhouyi appeared one after another.

(1) Lei Siqi, a Taoist master in the Yuan Dynasty, inherited the Yi Studies of Liu Mu and Shao Yong, and derived many schemata.

He explained the principle of Zhouyi with Jiugong as the core, saying that the master counted first, and then there were images.

However, Xiao Hanzhong's interpretation of Yi is the same schema, but there is a view that there are images before there are numbers.

(2) (2) Wei Xiao, an Amin Yi-ology scholar, wrote The Book of Changes, advocating the unity of reason and image, and became an advocate of "Qi-based Theory" of Ming Yi School.

(3) The "Mind Learning" prevailed in the Ming Dynasty, and they mainly interpreted the hexagrams in the Book of Changes from the inner moral cultivation method and spiritual realm, represented by Zhan Ruoshui.

(4) Wang Fuzhi, a great thinker in the late Ming and early Qing Dynasties, made a great summary of the Yi Studies in Song and Ming Dynasties. He inherited the tradition of Qi and Xiang in Song and Ming Neo-Confucianism and criticized Neo-Confucianism. He wrote Zhouyi Zhuan and Zhouyi Zhuan, completed the theory of Qi-based, and ended the Book of Changes in Song and Ming Dynasties.

Fourth, I learned it in the Qing Dynasty.

The Book of Changes in Qing Dynasty is the era of Han Yi's revival, and the works of Qing people's interpretation of Yi are very rich, exceeding any previous era, and their contents and tendencies are very complicated.

There are two main schools of Yi studies in Qing Dynasty.

One school, represented by Hui Dong and Zhang Huiyan, praised Zhouyi, but did not dare to give full play to the role of Zhouyi and downplay its philosophical value.

One school, represented by Jiao Xun, tried to learn from others' strengths, find a new way and establish its own Yi-ology system.

From the general trend, the Qing Dynasty Yi-ology lacked discussion on philosophical issues and its theoretical thinking was very weak, which was the decline period of ancient Yi-ology philosophy.

At this point, there is a saying that there are many Han instruments, Wei and Jin dynasties are righteous, and the Qing dynasty is miscellaneous.

Five, approachable, easy to learn.

From the beginning of the 20th century to the 1970s, there appeared some new features in the study of Zhouyi, which can be summarized as the following aspects.

1. Attach importance to the text and cultural history annotation of Zhouyi. Among them, Zhouyi Ancient Classics Jin Lun and Zhouyi Da Zhuan, which are annotated by Gao Feng, have the highest level. He separated classics from biographies, thinking that classics were divination books and biographies were philosophical works.

2. Pay attention to textual research and use a historical perspective to understand the events in the hexagrams of Zhouyi, including the works of Guo Moruo, Wen Yiduo, Li and others.

3. Pay attention to the comments on the works in the history of Yi-ology, and express their opinions in them, so that the study of Yi-ology presents a new look.

4. The Book of Changes is proved by modern science, but it has a remarkable feature that it is attached to the Book of Changes by science, and it has not been able to use the thinking mode of the Book of Changes to promote science or make scientific inventions inspired by this thinking.