The Origin of Taiji Diagram

Taiji map is called "the first map of China". From the beams and columns of Dacheng Hall of Confucius Temple to the landmarks of Laozi Louguantai, Sanmao Palace and Baiyun Temple; From cassock to fortune teller's divination booth; From the book covers and emblems of Chinese medicine, Qigong, martial arts and China traditional culture, to the Korean flag pattern, the Singapore Air Force machine emblem, the Boer Medal family emblem, etc., Tai Chi pictures are vividly displayed. This well-known Tai Chi map is called "Tai Chi Map of Yin and Yang Fish" because it looks like a combination of Yin and Yang fish.

Since "Taiji Map" has been popular for so long and spread so widely, naturally its origin and evolution have become the focus of people's interest. Before investigating its origin, we should first understand the relationship between the name of "Taiji Diagram" and the figure. There are two situations here. One is the same name, but it refers to different graphics. In addition to the Yin and Yang fish figures, there are five layers of figures (namely, Zhou Dunyi's Taiji), hollow circle figures, black and white semicircle figures and so on. (In fact, the latter figures are called Tai Chi much earlier than the former); One is the same figure, but with different names, such as Yin-Yang fish Taiji diagram, which was called congenital diagram, river diagram, congenital natural river diagram, congenital natural diagram and ancient Taiji diagram in the early days. The five-level Taiji diagram is also called "Infinite Diagram", "Taiji Diagram", "Taiji Diagram" and "Dandao Diagram" (of course, the two Taiji diagrams are slightly different). In this paper, only the Taiji diagram of Yin and Yang fish (hereinafter referred to as "Taiji diagram") is investigated, and the textual research on the five-layer Taiji diagram will be written in another article.

In modern times, many people think that Tai Chi map originated from primitive times, and some even think that it is a gift from aliens to the earth in ancient times, or the only token left over from the last or even two or three times of civilization destruction before this human civilization. What is the basis for the evolution of Taiji diagram? Mr. Chen Lifu thinks: "The ancient Taiji map unearthed in Chinese mainland is three or four thousand years earlier than Zhouyi and Ganzhi Shu. For example, the ancient Tai Chi map of Shuanglong on the painted pottery pot with two ears unearthed from Taiji Well in Yongmoyun, Shaanxi Province (collected in the Swedish Far East Museum) was drawn by the center with a brush, 4000 years earlier than Confucius. Many bronzes unearthed in Shang Dynasty and Western Zhou Dynasty also have Tai Chi pictures of male and female Ssangyong intertwined. " ("Several Questions about Taiji Diagram") Teacher Chen directly called the diagram interwoven with Ssangyong "Ssangyong Taiji Diagram". The winding diagram of Ssangyong is actually the "mating diagram" of Fuxi Nuwa, the ancestor of China. In addition, some people think that Taiji diagram is derived from symbols (such symbols are engraved on Neolithic pottery unearthed from Liuwan, Ledu, Minhe County, Qinghai Province, Shipengshan, Wengniute Banner, and Shi Xia Middle Site in Qujiang, Guangdong Province), double fish pattern (painted pottery pot with fish pattern unearthed from Banpo site in Xi, Shaanxi Province) and double peak pattern (such patterns are found in Neolithic bone carvings and pottery paintings and Hemudu culture).

Are these figures the source of Taiji diagram? If it is only this graphic mode, it is obviously impossible to directly derive the Taiji diagram. Because similar patterns in other ethnic groups have not yet evolved into Tai Chi diagrams, such as the pattern of two snakes twining and mating in Babylon, and the relics of ancient Greece, ancient India, Caucasus, Asia Minor and other places (silver ornaments, copper pots, vases, etc. ) there are patterns, but these ethnic groups don't have taiji diagrams. As for the "whirlpool", it is even more absurd. Vortex is everywhere. If we can see the Taiji diagram from it, wouldn't it be well known all over the world?

But judging from the ideas implied in these figures, it can't be said that it has nothing to do with Tai Chi. These figures are formed by the intersection of two pairs, or a double dragon, a double snake, a double fish and a double phoenix. Even ""is formed by the intersection of two identical symbols, which is the product of reproductive worship in primitive society. Double stripes, or male and female (Fuxi, Nuwa), or male and female (Pisces, double snakes, double dragons, double birds); The intersection of pairwise reflects primitive people's intuitive understanding of sexual intercourse between men and women. From the human phenomena, biological phenomena and natural phenomena such as hermaphroditism, men and women, the sun and the moon, we gradually realize the concept of "Yin and Yang", as well as the ideas of androgyny, the relative and intersection of Yin and Yang (treatment and unity), the interaction of Yin and Yang, and the mutual transformation of Yin and Yang, which determine that the traditional culture of China is Yin and Yang culture in a certain sense. The Yin-Yang hexagrams and Yin-Yang hexagrams in the Book of Changes are symbols of Yin-Yang thoughts (line symbols), and the combination of black and white in Taiji diagram is the best illustration (graphic symbol) of Yin-Yang's thoughts of unity, popularity and interaction.

It can be seen that these patterns in primitive times are only the ideological origin of Taiji diagram, and it is impossible to directly evolve into Taiji diagram. Where did the Taiji diagram come from? When and who made the earliest Tai Chi map? Let's take a look at the previous discussion first.

In the works of Song people, it is basically believed that the "congenital map" (which should include "Yin-Yang Fish Map" or "Yin-Yang Fish Map") was handed down by Chen Tuan in the early Song Dynasty of the Five Dynasties. The most famous is Zhu Zhen's exposition: "Chen Tuan spread the seed and released it, and it was spread to Muxiu with a congenital picture, and Muxiu was spread to Li Zhicai before it was spread to Shao Yong." ("Book of Changes in Han Dynasty, Jin Yi Shuo Biao")

In fact, Chao Shuozhi, who was earlier than Zhu Zhen, has described the spread of the congenital map: "Mr. Song Huashan, Mr. Tu Nan of Chen Tuan, granted the title of" Yi "to the southern species, granted Wen Yangmu to join the army to repair Bochang, and some martial arts experts tried to learn from Bochang. Bo Chang gave Li Qingzhou Zhicai a good job, and he gave it to Mr. Yong Fuyao from Shao Kangjie, Henan. " ("Song Shan Ji" Volume 18, Hall Wesley Wang)

Let's see what Shao Yong's contemporaries said. Brother Cheng, who has lived in the same alley with Shao Yong for more than 30 years, said, "Mr. Du's knowledge has also been handed down. Mr. Wang is, and Mu Bochang is. Pushing its source and flowing is far from exhausted. " (Cheng Hao's "Mr. Shao's Epitaph") Shi Cheng only pushed it to Mu Xiu, who omitted the sentence "profound".

Shao Bowen, the son of Shao Yong, said, "My father was a member of the Youth Society, and his words were very true. As an attractive person, I studied under Wenyang Muxiu. I heard that my late master was eager to learn ... so I passed on his knowledge. ..... Bo Chang, there is a biography of National History, and his teacher is Chen Tuan. " ("Yi Xue Bian Confusion")

This shows that Zhu Zhen's inheritance relationship is basically credible. Unfortunately, this "congenital map" has not been handed down with the above words, so today people can't confirm whether it is a "fish map of Yin and Yang", "sequence map of innate gossip orientation map" or something else.

Later, Jue Yuan of the Yuan Dynasty elaborated on the evolution of Yi Tu. In his preface to Xie Zhongzhi's Yi San Map at the end of the Song Dynasty, he said: "Mr. Xie in Shangrao escaped from Fan Yang in Jian 'an, and Wu Shengchan defected to Yi, and then made plans. "And Xie Zhongzhi got it from Peng Weng, who got it from Wu Yijun. Wu Yijun may be Bai Yuchan (No.Bai Yuchan Road. Wu Yiweng). Jue Yuan said: "Only in Jingzhou, Yuan Diversion Street was influenced by Xue Weng, and it was easy to pass on. Yuan Nai awarded Yongjia Xue ... Finally, Zhu Wengong's friend Cai Jitong, like Jingzhou, re-entered the gorge and got three pictures. ..... his grandson won't come back. ..... Today Peng Weng suspects Cai's family. " (quoted from Hu Weiwei's "Yi Tu Bian" Volume III) According to Yuan Gui, the spread of Tu is roughly as follows:

Xue Wengyuan changed to Xuan Ji ... (a hermit in Shu)-Cai Jitong-Favor Cai ... Wu Yijun (Bai Yuchan)-Peng Weng.

(namely Peng Gui)-Xie Zhongzhi (namely Xie Fangde)-Wu Chan

So what are the three paintings that Cai visited from Sichuan? Or what does Xie Zhongzhi's Yi San Map look like? I can't see it today, and Jue Yuan didn't explain it at that time. Hu Weiwei speculates: "So there are three pictures obtained in the first season, one of which is the congenital Tai Chi map. The second is to cover Nine palace map and the five elements of the map. "

Zhao in the early Ming Dynasty? Qian (135 1 ~ 1395) contained this picture in the original meaning of six books, and said: "This picture has been handed down from ancient times to the hermit in Shu, but it was kept secret. Although Zhu has not seen it, it is Chen Bofu's today. " At that time, most people believed this statement, only Ji Pengshan expressed doubts. He said, "Zhu He has no books to explain. Is there any reason to keep the text secret? " (Quoted from the Book of Changes by Yang Shiqiao in Ming Dynasty). Hu Weiwei not only agrees with Jue Yuan's statement, but also agrees with Zhu Zhen's statement, saying that Chen Tuan released the seeds by innate map and spread them to Shao Yong and Shao Yong. "People who were born with ancient changes will know this map." It is concluded that this picture belongs to Chen Tuan and comes from the participation contract.

The taiji diagram of Yin-Yang fish comes from Yijing, Fire-Water Wide Diagram or Three-Five to Fine Diagram, which I think is also worth analyzing. The last two pictures are handed down by Xiao Peng in the Five Dynasties to explain the Book of Changes. However, after checking the orthodox Taoist scriptures, Xiao Peng did not have these two pictures in the Book of Changes, but only a "mirror image". (Of course, it is not excluded that other lost versions include these two pictures. ) To say the least, even if Xiao Peng made these two pictures or even if they are in the "participation contract", it can't be concluded that they are the source of Taiji pictures. For the same reason. From the graphics of these two pictures, we can't see the traces of Taiji, but they have ideological origins. The first chapter of the "Avatar Deed" says: "The ridge is wide and the hub is on the right axis." Special emphasis on separation is the sun and the moon, and the sun and the moon are "easy." There is yang in yin and yin in yang. "Fire-water Wide Map" is the image expression of two hexagrams: Kan (water) and Li (fire). Isn't this idea of Yin-Yang combination, Yin-Yang combination, Yin-Yang combination and Yin-Yang phase change the basis of Taiji diagram?

Wanted to? Judging from the genealogy described by Jue Yuan and others, Taiji is closely related to Taoism. Bai Yuchan, the Wuyi monarch, is the fifth ancestor of Nanzong, and the "hermit in Shu" may be a Taoist in Shu.

The ideological origin is different from the graphic origin. It seems difficult to investigate where the Taiji diagram came from. Let's see who made the earliest Taiji diagram.

First of all, we should set a standard for the graphics of Taiji diagram (because there is no standard, the graphics of primitive times mentioned above are all called "Taiji diagram"). The real taiji diagram should be the mutual positive pattern of yin and yang fish inside, and the circular pattern of gossip or sixty-four hexagrams outside. As for whether the "dragon map" and "congenital map" advocated by Chen Tuan are such figures, there is no way to verify them. So it is difficult to judge that Chen Tuan was the first person to make this picture. Whether this picture was made by a hermit of Xue Weng and Shu is unknown. By searching the existing literature, we found that the earliest Tai Chi map was made by Zhang Xingcheng in Yi Xuan in the Southern Song Dynasty.

Zhang Hangcheng, whose date of birth and death is unknown, lived in12nd century. Shaoxing (113l ~1137) is a scholar. In the second year of Daodao (1 166), he presented seven books on Yi-ology to the emperor, among which Yi Xuan was one.

Wing Xuan is also called Wing Yuan. There are two existing editions, one is Xin Hai edited by Qing Ganlong and Li Diaoyuan, and the other is the first edition of series integration, edited and published in 1935.

Today, Mr. Guo He published "Yi Xian Tu-Hun Tian Xiang Not Written by Zhang Xing" in the fourth issue of Zhouyi Studies 1995.

There are four reasons: (1) Zhang Xingcheng's "Tai Chi concept is concrete and physical." "It is different from Zhu and Cai's later view of the universe, which takes' the empty man is in the middle' in the ring of" Congenital Map "as Tai Chi". (2) Hong Mai didn't mention it, and Zhu didn't comment. (3) Shao Yong doesn't talk about the sky with the skill of "Huntian". (4) Yi Xuan is annotation "Tai Xuan". "How can there be a diagram of this binary symbol system in Taixuan's book, a ternary symbol system?" I think these points are very debatable.

First, the concepts of Taiji Metaphysics and Taiji Metaphysics are not directly related to the Taiji diagram of Yin and Yang fish. Guo said: If Zhang Xingcheng didn't take the imaginary part of the congenital image as Tai Chi, then "there would be no such congenital image". I really don't know what the two have to do. The middle of the Taiji diagram of Yin and Yang fish is not a virtual place, but a real place (composed of black and white). For example, according to Guo, it is only "physical". Isn't it more natural and reasonable to evolve a "physique" figure from the Taiji concept of "physique"? (Of course, it's not that simple. I will analyze it in detail below. On the contrary, the so-called metaphysical Taiji concept of "the middle way is empty" can only derive the hollow circle Taiji diagram, but it is difficult to derive the metaphysical Taiji diagram of "the interaction between Yin and Yang fish".

Second, Hong Mai, who is in charge of national history books, said that if he saw the Taiji diagram of Yin and Yang fish, he wouldn't use a black and white semicircle to represent the two vessels ("Sixty-four hexagrams are born from the two vessel diagrams"). This speculation is not convincing. No matter whether Hong Mai sees the fish diagram of Yin and Yang, there is no reason to force him not to use the black-and-white semicircle Taiji diagram. He can prefer a black-and-white semicircle diagram to a yin-yang fish diagram. In fact, at that time, most people preferred the black-and-white semicircle Tai Chi diagram, because it simply and vividly expressed the principle of Tai Chi giving birth to two instruments (no less than the fish diagram of Yin and Yang). For example, Zhu commented: "Kameyama takes a piece of paper, draws a circle, and draws half with ink. Yun: This is Yi. This is great! " "Yi" is just a yin and a yang, making many things. ("Zhuzi Language" Volume 65) "The picture on the left belongs to Yang, and the picture on the right belongs to Yin". Besides, if Zhu Fuzi is "learned" again, he may have something he has never seen. This argument is untenable.

In fact, in four years (1 193), Zhu asked Cai to go to Shu. After Cai obtained three paintings from a hermit in the middle of Shu, he may have shown them to Zhu, because in the second year of Qingyuan (1 196), Zhu said in a letter to Cai Jitong: "The day before yesterday, it was said that grinding a cliff and carving a river,' nature' must be engraved, which is very good. ..... The three maps must be sealed, which has existed since ancient times, and it is easy to send people to Bo Mo. " (Volume II of Zhu Wen Official Document Continuation, answer to volumes 60 and 61 of Cai Ji's General Book) The "congenital" map mentioned here is probably this "congenital Taiji map" (there are 64 diagrams of Yin and Yang fish on it). But the following year (the third year of Qingyuan 1 197), only two pictures were engraved on Gezao Mountain: River Map and Luoshu. Why didn't you carve the "congenital map" in the end? I think there may be two reasons: first, it is difficult to sharpen rocks and engrave them, because this painting is full of sixty-four hexagrams (this is certain, as to whether it is a "Yin-Yang fish" painting or a square painting of sixty-four hexagrams), and it is difficult to engrave these complicated hexagrams, so Zhu conceived the idea of "engraving hexagrams". Second, it is not important to compare with He and Luo maps. According to Hu Weiwei's speculation, this picture "originated in Bai Yang, and is not as widely circulated as it is. "It can be seen that this painting is not as authentic as The River and Luo Lai. Hu Weiwei's sentence is to explain why Cai Jitong is "secretive", but in fact, both Cai Jitong and Zhu feel that it is not so important and it is difficult to engrave, so they abandoned it. In this regard, Mr. Shu Jingnan believes that; So only two pictures were carved, because this picture is already included in the Eight-point River Map and Jiugong's Luo Shu, and three pictures are one picture. ("Taiji Map and Taiji Culture in China", page 20) This statement is suspicious, because it is uncertain whether there are river maps and Luoshu based on Yin and Yang fish. How can you say "three pictures and one picture"?

The only person who really attaches importance to this painting and realizes the "wonderful" way from it is Zhao? Modest, he said: "Taste it, there is the natural beauty of Tai Chi believing in Yin and Yang, and Yin and Yang believing in gossip." The word "Miao" was realized by Zhao's repeated play ("clever play"). It can be seen that the predecessors did not play with it in this way, nor did they understand its beauty, so of course they did not pay attention to it. Therefore, we can't deny Zhang Hangcheng's inheritance or production of this picture just because Hong Mai and Zhu didn't comment on it.

Thirdly, whether Shao Yong said the sky is here or not has nothing to do with the muddy sky. The question is how Zhang Hangcheng understood Shao Yong's congenital map. Guo Wenzhong uses dashes between Yi Xian Tu and Huntian Xiang, but in the middle, Huntian is a double-line fine print attached to Yi Xian Tu, which is obviously a comment, but Guo mistakenly thinks it is the text. Zhang Hangcheng thinks that "Yi" is the Huntian, and Shao Yong's innate picture is the master's theory of Huntian. "The theory of Gai Hun is no different from that of the Tang Party, but Gai Tian Jia lost his book, so Zi Yun is not what he said" (Volume 1 of Yi Xuan) thinks that Shao Yong disapproves of the theory of Gai Tian. He also clearly pointed out: "whoever covers Yi, it is also confusing to use the land for heaven ..." Xuanzhe, the number of days on earth ... covered the sky. "

Fourth, Guo said that it is impossible to have a graph with binary symbols. I wonder if Mr. Guo has read Yi Xuan? Almost the whole book is easy to communicate. In other words, Tai Xuan is interpreted by comparing with Yi. It can be said that Yi is everywhere and binary symbols are everywhere. For example, the meaning at the beginning of the book is clear: "One is mysterious. Life is three and its number is six, which is also useful. Therefore, it is easy to have six flaws. " "Easy, the sky is also, the land is also, and you use the minister; The mysterious, the earth, the heaven, I respect you. " "Xuan uses nine numbers, so it is in eight; It is easy to use fifteen numbers, so it is nine. Easy to have nine or six, Xuan uses nine alone. Eight celestial bodies are easy, and nine metaphysics is used. " Besides, Yi Xian Tu is only compared with Tai Xuan Tu, and it is considered that Yi Xian Tu is a muddy sky, while Tai Xuan Tu is a cover sky.

The above four points are only aimed at Guo Wenzhi's argument, which can only show that Zhang Xingcheng may make a Taiji diagram (Yi congenital diagram), which is not enough to prove that the Taiji diagram must be made by Zhang Xingcheng. This needs to be analyzed from Zhang Hangcheng's own writings. There are about three kinds of "qian yao maps" mentioned by Zhang Hangcheng in Yi Xuan: one is a congenital square map, the other is a congenital circle map, and the other is a comprehensive map of Fiona Fang.

(1) Yi Fangyuan unified map. Volume 1: "One Fiona Fang and Two Maps, Heaven and Earth are mutually beneficial." "Gaiyi, the number of land used in the sky, the two maps of Fiona Fang are combined into one, round and round, the ground is in the sky, and the sky is also turbid." Volume 7: "Yi Tu and Fiona Fang are one, the earth is in the sky, and the sky is also turbid." This map, that is, the orientation map of Shao Yong's Sixty-four Divine Guas, is also contained in the frontispiece of Zhu's Original Meaning of Zhouyi.

(2) congenital square diagram. Volume 1: "The congenital square map is in the northwest, Kunming is in the southeast, and Tianmen is also a local household ..." Volume 9: "The congenital square map changes from the ground, so one hexagram is biased towards gossip, which is sixty-four hexagrams." This map is a square map of Shao Yong's congenital orientation map, which represents the land wrapped by the sky.

(3) congenital map. Volume 1: "The circle of change, from one yin and one yang to two mouths, from outside to inside." Zhang Xingcheng seems to have a special liking for this painting, and often simply calls it a "congenital picture". For example, Volume 10: "The innate picture is integrated into one day." "Congenital map right walker, reverse life when gas also; Left-handed, follow the cloth and die. The way of heaven and earth, born in adversity, born in prosperity, loyalty and forgiveness are also reasonable. ... nature is like a circle, which is consistent with one day. "

It is completely reasonable to add the figure of "yin and yang fish" in the middle of the congenital circle chart. The shape of "Yin-Yang Fish" is the image explanation of the orientation map of the sixty-four hexagrams. The words "right line" and "left line" have always been used in Yi Xuan. In addition to the above quotations, Volume 10 also said: "Yi Yi congenital map, starting from Gankun, the image of Yin and Yang, up and down positive; From the beginning of the encounter (when it is a mistake of "pollution"), the image of Yin and Yang is left-handed from top to bottom, ranking second. " Isn't the left line and right line of "Yin and Yang Fish" exactly the left line and right line of divination? If "second place" doesn't mean yin and yang arrangement-black and white, what does that mean?

In another monograph, Yi Tong Bian, Zhang Hangcheng contains fourteen pictures, of which the first picture is "extreme picture" and the "extreme picture" is "congenital picture". This picture is actually a Laga diagram (the circle is deformed into an octagon). Among them, the explanation of the circle diagram shows the meaning of the "Yin and Yang Fish" diagram. "Tai Chi contains everything, thinking that there is something but not seeing it, thinking that there is nothing but solid existence. ..... The image of heaven and earth is already in the twilight, and Tai Chi is all there. " (Volume 1) "The circle diagram is right-handed, and the six changes are without divination; Left-handed, there has been divination in the five changes. " (Volume 1) "The congenital picture changes from one yin and one yang to six, each with 32. It's because one place is soft and one place is rigid, and the heavy dirt takes the place of Gan Kun as the father, and the yin and yang have just changed, and the world can do its best. " (Volume 1) The arrangement of sixty-four hexagrams is explained by the change of yin and yang, and the figure of "fish of yin and yang" accurately and vividly reflects the change of this hexagram.

In the diagram of Fish in Yin and Yang, the left line of "White Fish" in the upper right is from big to small, which is dry, crossing, separation and shock in turn (including 4X8=32 hexagrams based on these four hexagrams), indicating that the yang is gradually decreasing; The "snake head" on the lower left and the "snake head" on the right are Kun, Gen, Kan and Xun (including 4X8=32 hexagrams based on these four hexagrams) from big to small, indicating that Yin qi is gradually decreasing. Yang is decreasing and Yin is increasing; At the same time, while the yin is decreasing, the yang is increasing, so the expression "black and white fish" is used to correct each other. The two "fish eyes" indicate that there is yin in the yang and yang in the yin, in which the "black eyes" in "white fish" indicate deviation from divination and the "white eyes" in "black fish" indicate divination.

In Yi Xuan's Congenital Map, the black-and-white square diagram of sixty-four hexagrams shows that Gan and Kun are six white squares and six Haig (for parents), and the re-dirty is one white five black and one black five white (for parents), and the change of yin and yang starts from the re-dirty, from the re-left to the dirty right. If combined according to the number of black and white squares (regardless of location), it is just a picture of "Yin and Yang fish". On the basis of finding the law of divination, it should be logical for Zhang Xingcheng to make a mutual diagram of yin and yang fish. It is too arbitrary for Mr. Guo or Mr. Guo to say that the "Yin-Yang Fish" map only "evolves with time on the basis of black and white semicircles".

After Zhang Xingcheng, it seems that no one directly mentioned that he had such a photo. However, Jue Yuan mentioned him when he talked about the evolution of Taiji Diagram. "When Xue () awarded Yuan (irrigation), he said that the relics of Heluo were mostly between Shu and Han, and the literati heard that they were the speakers and rushed to buy them. After that, there are two pictures, saying that the line becomes a fine image number, and the performance is connected with metaphysics. Finally, Zhu Wengong belongs to his friend Cai Jitong ... "(quoted from Hu Wei's Distinguishing Yi Tu, Volume 3) Judging from Zhang Xingcheng's life, he is a Lin Qiongren. "Between the main roads, the Department of Daoism of Chengdu Prefecture has been in charge of official business for ten years." (Huang Zongxi's Song and Yuan Learning Cases and Zhang Ruxue Cases) He took Dumen as a book, with seven books and seventy-nine volumes. Taking Shao Yong's learning as the end result is really "taking forty pictures from the autobiography Xiao's Congenital Guashu" (the catalogue, subdivision and number of tricks of Sikuquanshu are "fourteen pictures"). ) "Use explanations to understand the changes of various changes. If it is different at first, it will be the same after all. ""First of all, our knowledge has been passed on to the fourteenth picture and the world of Mo Zhuan. Mr. Wang got the official estimate in the middle of Shu, and because of the interpretation of the law, he thought it was a plan. " It is speculated that Zhang Xingcheng may have got this painting before Cai (Ji Tong) because he was in Shu.

In addition to Zhang Xingcheng, did anyone else in the Song Dynasty do Taiji Diagram of Yin and Yang Fish? According to the literature, at least two other people have painted such a picture. One is Zheng (several pieces) earlier than Zhang Hangcheng, and the other is Luo Yuan (Duan Liang) later than Zhang Hangcheng. Biography of Zheng's Ancient Congenital Map: He wrote the Annotation of Congenital Map, and the preface said: "Since the self-study of Yi, more than 100 schools have read the word Yi, and the acceptable ones are: Ancient Congenital Map, Tai, Dong by Guan, Shen by Wei Boyang and Ji Huang Classic History by Shao Fuyao. Congenital map, where is the origin of Yi? There is no written explanation, and the world thinks it is useless. Today, I will make a photo of Laga's birth as a footnote to this congenital photo. It is the simplest than the four. " Zheng's "ancient congenital map" is at least earlier than before, and he didn't make it himself. He just made a "Fiona Fang Mutual Aid Picture" as a footnote. What the "ancient congenital map" looks like is unknown. It is inferred from the name that it is a kind of map with sixty-four hexagrams in the coat (at that time, all people named "congenital map" referred to this kind of map, but the middle figure was different from "yin and yang fish").

Luo is willing to be a "river map": According to Song Lian in the early Ming Dynasty, "Xin Duan Liang is willing to be an image of Yin and Yang, and eight people think that it is a river map; The literary world is divided into nine palaces, called Luo Shu. The text came from the hermit of Qingcheng Mountain, but it was not written as an image. "(quoted from Hu Weiwei's" Distinguishing Yi Tu ",Volume III) This painting by Luo Yuan is said to have come from a hermit in Qingcheng Mountain, Sichuan. It is an image of yin and yang, with "eight points" in the middle, but it is still called "river map" instead of "Taiji map", but the image has not been handed down. Hu Weiwei later thought it was Zhao Zhongquan's "Ancient Taiji Map". Luo Yuan and Zhu are fellow villagers (both from Xin 'an (now Huizhou, Anhui)) and close friends. Therefore, before Zhu sent Cai to Shu to find three pictures, he may have seen Luo Yuan's picture, but he just ignored it or dismissed it (Zhu thought River Map was more than a dozen pictures, not this one), so he declined to comment.

In the Song Dynasty, this kind of congenital Taiji pictures of Zhang Hangcheng, Zheng, and Luo Yuan did not attract enough attention for a long time, and the pictures of Zheng and Luo were even lost. This situation continued until the early Ming dynasty. As soon as the Ming dynasty turned its back on the past, people began to really pay attention to this kind of map.

In the early Ming Dynasty, Zhao's fake money contained a picture of "Yin and Yang Fish" in the Original Meaning of Six Books. This picture used to be regarded by scholars as the first "Tai Chi picture", so it seems that this conclusion needs to be rewritten. But at that time, it was not called Taiji Map, but called Natural River Map of Heaven and Earth (Hu Weiwei cited it as Natural River Map of Heaven and Earth). Zhao? Qian explained: In Fuxi, there were dragons and horses carrying this picture on the Yellow River in Xingyang, so it was called "River Map". The Book of Changes said that "the river map shows the map", and the book of ministers said that "the river map is in the east sequence" refers to this map, not nine or ten.

Zhao? There are some differences between Qian Tu and Zhang's itinerary: (1) The outer circle of Zhao's diagram is innate gossip, and the diagram is congenital sixty-four hexagrams. (2) The "fish head" in Zhao's picture is angular, and the "fish eye" is a long tear mark; The "fish head" in the picture has soft lines and rounded "fish eyes".

By the end of the Ming Dynasty, Zhao Zhongquan had written an authentic Daoism, in which there was an "Ancient Taiji Map", which was called "Ancient Taiji Map" for the first time in the existing literature. With Zhao? Compared with the map, "Yin-Yang Fish" has added four lines, which are divided into eight areas. (Hu Weiwei thinks that Luo Yuan's River Map, the image of Yin and Yang in those days, is like this. This will more strictly correspond the number of yin and yang of the hexagrams with the degree of black and white changes in the Yin and Yang Fish Map. In this sense, the ever-changing Taiji diagram of later generations (the most popular Taiji diagram consisting of two semicircles) is wrong and does not conform to the original meaning of the strict correspondence of divinatory symbols. Later, the title of this picture was basically unified, and this picture was finally named "Tai Chi Map", which has continued to this day.

In the Ming Dynasty, there was also a famous Yi-ology scholar Lai Zhide (1525 ~ 1604), who himself created a similar Tai Chi map with illustrations of the Book of Changes. This picture is named "circle picture" or "taiji picture", which means that yin and yang alternate-the anode produces yin and the cathode produces yang. It was slightly modified on the basis of the traditional Taiji diagram, but it failed to catch on.