The Book of Changes yì jīng
The "Book of Changes" is one of the oldest and most profound classics in my country. It is said to be summarized and modified by Fuxi's remarks (it also produced the The I Ching Bagua Diagram) is the crystallization of five thousand years of Chinese wisdom and culture, and is known as "the first of the scriptures and the source of the great road". In ancient times, it was the study of emperors and a required skill for politicians, military strategists, and businessmen.
In essence, the "Book of Changes" is a book about "divination". "Divination" is to predict the development of future events, and the "Book of Changes" is a book that summarizes the laws and theories of these predictions.
1. Explanation of the name of "Book of Changes":
"Book of Changes" is generally also called "Book of Changes".
<1>. There have always been many opinions about the word "Zhou" in "The Book of Changes":
1. Some people think that "Zhou" means "Yidao Zhoupu Wuwu" It means "unprepared". Because Yi covers everything with its sixty-four hexagrams and three hundred and eighty-four lines, the meaning of the hexagrams and lines is naturally universal.
2. Some people think that "The Book of Changes" refers to the Zhou Dynasty. The Zhou Dynasty is generally accepted by the general public because many people believe that the character "Zhou" in "The Book of Changes" is the name of the dynasty.
<2>. There are many explanations for the word "Yi", but they can be summarized as follows:
1. The upper sun and the lower month are Yi. "Yi is the word, from the moon to the sun, yin and yang.", "Yi is the sun and the moon.", "The sun and the moon are Yi, hard and soft."
2. Golden Bird, big Day, life. "Yi, the image of a flying bird."
3. The lizard changes into Yi. "Yi, that is, a lizard. A lizard changes its color due to bad circumstances. It is called Yi, and the meaning of its change is taken."
4. Simplify the complex and become easy. "Simplified Tao Te Ching": "Simplicity is simplicity, simplicity is simplicity. Simplicity is simplicity, simplicity is simplicity, simplicity is simplicity, everything is in one simplicity and one simplicity."
5. "Xici" Said: "Life is called easy".
6. "A Brief Description of the Book of Changes" written by Chen Zhen in the Qing Dynasty divided the definition of "Yi" into two types:
⑴. Transaction: Yin, Yang, cold and heat, the treatment of the four directions above and below Yes.
⑵. Change: Spring, summer, autumn and winter, cycles come and go.
7. In addition, "Yi" has always had three meanings:
(1) Simplicity, that is, although "Yi" is all-encompassing, it has the most simplified formula or " "Model", all things and phenomena can be put into this "model" and can be explained using this "model". That is to say, "the most important thing is simplicity."
⑵ Change, that is, "Yi" talks about the way of change, that is, it talks about "dialectics".
⑶. It is not easy, that is, although "easy" talks about change, the "way" of change is eternal and unchanging, that is, it can "respond to all changes by remaining unchanged."
Exactly what the meaning of "Yi" means, let's make a more in-depth analysis and discussion from the origin of the word "Yi" and the development and changes of its shape.
<3> Regarding the development and change of the Chinese character "Yi", there are basically two opinions and viewpoints on the understanding of its shape changes and its meaning:
1. The first view is that the character "Yi" is a pictographic character.
⑴. The shape of the word "Yi" in oracle bone inscriptions is like a "lizard" with its head facing upward.
⑵. The shape of the word "Yi" in bronze inscriptions is more like a "lizard".
⑶. The shape of the character "Yi" in small seal script is similar to that of bronze inscriptions.
⑷. The character "Yi" is the writing method and form of modern regular script.
This view believes that the word "Yi" originally refers to the "lizard" of "lizard", and its original meaning is "change". When the word "Yi" is used as "exchange", and "exchange" is extended to the meaning of "change", then when "lizard" talks about "yi", it is written as "lizard". The word "easy" can also be said as "easy".
This is the theoretical basis for the view that the "Yi" in the "Book of Changes" is "the lizard changes into Yi".
2. Another view is that the word "Yi" is a knowing word.
⑴. The shape of the word "Yi" in Oracle Bone Inscriptions was originally three points on the left, a long arc in the middle, and a half circle on the right. Or half a circle on the left, a long arc in the middle, and three points on the right. (In ancient Chinese, many of the same characters are written in both pros and cons.
)
The meaning is explained as:
①. Half a circle is half the sun;
②. The long arc in the middle is a line that blocks the sun. Floating clouds;
③. The three points next to it are the sunlight transmitted through the gaps in the clouds. (It can also be said to mean "many" that means cloudy, because the ancients regarded "three as the number of people, and nine as the number of extremes.")
Therefore, the original meaning of the word "Yi" is "clear at first, clear at first." It means "Yin".
There are often "Yi Ri" and "Bu Qi Yi Ri" in the oracle bone inscriptions. "Yi day" means "good weather", and "not easy day" means "bad weather".
The original meaning of "Yi" is "sunny and cloudy", and later extended to "transformation", "exchange", "more easy", "transaction" and other meanings.
⑵. The shape of the character "Yi" in bronze inscriptions was developed based on the shape in oracle bone inscriptions. Half of the sun and the scattered sunlight have not changed. They have just changed the long arc of the floating clouds that block the sun into an arc that first turns to the left and then to the right. The point in the sun that looks like a "bird's eye" is actually the "spot" we see in the sun. (This shape also looks like a flying bird at first glance, which is the theoretical basis and origin of the idea that "Yi" in the "Book of Changes" is the golden bird, the sun, and life. "Yi, the image of a flying bird.")
⑶. In Xiaozhuan of the Qin Dynasty, the upper part of the character "Yi" has been changed into a square "日", and the lower part of the arc and the three-point sun have been changed into "无" under "Yi". "Yes.
⑷ Therefore, the knowing character "Yi" followed the shape of the character "Yi" in Xiaozhuan and developed into "Yi" in official script of the Han Dynasty and "Yi" in modern regular script.
To sum up, I personally agree with the saying that "the sun above and the moon below are Yi" and "Yi is the word, from the moon to the sun, yin and yang." This is because:
1. The "Book of Changes" is a classic book that reveals, discusses, and reflects the laws of development and change of nature (heaven and earth).
2. The sun and the moon represent heaven and earth, or yin and yang. This statement is more consistent with the composition and arrangement of the Eight Diagrams in the Book of Changes, as well as the core idea of ??its connotation.
3. No matter what the statement or viewpoint is, the meaning of "change" in "Yi" cannot be denied. The number of sun and moon signs contains the meaning of alternation and change.
But no matter what kind of explanation it is, it is good to say that "The Book of Changes" talks about the interaction of the two forces of yin and yang to produce all things, "hard and soft push each other and change in it".
In the Western Han Dynasty, Confucianism regarded "The Book of Changes" and "Poems", "Books", "Li", "Yue", "Spring and Autumn", etc. as classics, and called them the "Six Classics". Therefore, "The Book of Changes" is also called "The Book of Changes".
<4>. The explanation of the word "经":
1. The origin and development of the word "经":
The word "经" It was originally a pictographic character, with no "纺" next to it, only "巠".
⑴. In bronze inscriptions, the lower part of the character "堠" is the "work" used to support the thread when weaving, and the three curves in the upper part are the shape of the "warp" of the weaving.
⑵ In Xiaozhuan, in order to make the meaning of "meridian" clearer, the ideographic part "纺" is added to the left, so that the word "经" becomes a left-shaped right The phonetic character for sound.
Note: "纺" is the same as "糸", so it cannot be pronounced as (sī) but should be pronounced as (mì). Because people mistakenly think that "纺" is the same as "糸", they have become accustomed to using "纺" as the same as "糸". It is pronounced as (sī).
The character "纺" is a pictographic character.
a. The word "纺" in the oracle bone inscriptions is like a handful of silk lemons put together.
b. The shape of the word "纺" in bronze inscriptions is roughly the same as that in oracle bone inscriptions.
c. In Xiaozhuan, its shape is basically the same as that in Oracle and Bronze Inscriptions.
d. "糳" is written in regular script.
e. "纺" is a simplified form of the character.
Xu Kai, a scholar in the Song Dynasty who studied "Shuowen Jiezi", said: "One silkworm spits out "hu", ten "silk" means "silk"; "糸" means five "hu"."
It can be seen that "纺" (糳) is an extremely fine silk (half a silk).
The original meaning of the word "纺" (糳) is "thin thread".
"Shuowen": "纺, thin silk. Like the shape of a bundle of silk."
⑶, "经" is written in regular script.
⑷. "经" is a simplified character.
2. Explanation of the word "经":
⑴. The original meaning of the word "经" refers to the longitudinal thread of weaving, as opposed to "weft".
"Wen Xin Diao Long﹒" "Qingcai": "The meridian is correct and then the latitude is formed, and the diction is smooth after reasoning." The general idea is: Only when the meridian is correct can the weft be formed; only when the content of the article is determined can the diction be smooth.
⑵ Later, the meaning of "longitude and latitude" was extended to the meaning of north, south and east. North and south are called "longitude"; east and west are called "latitude".
"Work Examination Notes﹒" Craftsman": "There are nine warps and nine latitudes in the country."
⑶. Because there is no "warp" right, there is no "weft" success. So "Jing" is the main thing. The main trunk of the human body's qi and blood pathways is also called "meridian", such as: "meridians", "meridians", etc.
(4) In the same way, it is precisely because of the importance of "jing" that books that record the highest ideological and moral standards of a certain class, traditional and authoritative works, or books that promote religious doctrines are called "Classics", "Sutras", etc.
"Book of Tang﹒" "Jing Ji Zhi 1": "The four parts are A, B, C and D, followed by Part A." That is to say, in ancient book catalogues, A, B, C and D were the order, and the books in Part A were all classics.
⑸. The ancient "path".
…and so on.
3. Therefore, the meaning of the word "经" in the "Book of Changes" should include:
⑴. The word "path" means path, approach, and doorway. That is the method of identifying, reflecting, revealing, and grasping the trajectory and laws of the development and changes of things.
⑵. The trajectory and laws of the development and change of things.
⑶. Understanding of the trajectories and laws of the development and changes of things, experiences and experiences, and the Heart Sutra.
⑷. Discuss the main and important ideological theories and classics about the trajectory and laws of the development and change of things.
2. The emergence of the "Book of Changes":
1. The era when the "Book of Changes" was generated:
As for the era when the "Book of Changes" was generated, at present There are different opinions. According to scholars' research, it should be five thousand years ago, and some say it was seven thousand years ago. The book was written in the late Shang and early Zhou dynasties.
2. The origin of the "Book of Changes":
As for the origin of the "Book of Changes", it is traditionally believed that the "Book of Changes" originated from "Hetu and Luoshu" .
Legend has it that in ancient times, dragons and horses with figures painted on their backs appeared in the Yellow River, and turtles with writings on their backs appeared in Luoshui. As a result, the sage Fuxi drew the "Innate Bagua". At the end of the Yin and Shang Dynasties, King Wen of Zhou was imprisoned in Youli (yǒu). In the north of today's Tangyin County, Henan Province, the "Acquired Bagua" was deduced based on Fuxi's "Innate Bagua", which is also the "King Wen Bagua". Sixty-four hexagrams were further deduced, and hexagrams and line speeches were made. "Yi Zhuan" was written by Confucius during the Spring and Autumn Period.
So the "Book of Changes" also has a saying that "people update the three saints, and the world has the three ancients". This means that the book "Book of Changes" went through three eras: ancient times, middle ancient times, and lower ancient times, and was completed by three saints: Fuxi, King Wen, and Confucius.
3. It is said that there are three types of "Book of Changes" in history, the so-called "Three Yis":
⑴. One is "Lianshan", which was produced in the Shennong era. "Lianshanyi" starts from the "Gen Gua", which symbolizes "the clouds coming out of the mountains are continuous".
⑵. The second one is "Gui Zang", which was produced in the "Gui Zang Yi" in the Huangdi era. It starts from the "Kun Gua", which symbolizes "all things are hidden in it" and means that all things are born. On the earth, and ultimately hidden in the earth, everything is dominated by the earth.
⑶. The third one is "The Book of Changes", which was produced in the last years of the Yin and Shang Dynasties. It starts from the two hexagrams "Qian and Kun", which represents the knowledge between heaven and earth, as well as "the relationship between heaven and man". different.
The "Lianshan Yi" and "Gui Zang Yi" have been lost, and the only Yi Jing we have seen is the "Zhou Yi".
3. The era when the "Book of Changes" was written:
1. It was written in the Spring and Autumn Period: Guo Moruo said: The concept of the opposition between heaven and earth appeared very late in the history of Chinese thought; there is no such concept in Zhou Jinwen. There are no traces of the Eight Diagrams, and there is not even the word "地"; the words "Qian Kun" and other words only appeared in ancient books very late... This shows that the "Book of Changes" cannot be earlier than the Spring and Autumn Period.
2. It was written in the early years of the Western Zhou Dynasty: Zhang Dainian based on the stories in the hexagrams and lines, such as "The cow was lost in Yi", "The sheep was lost in Yi", "Gaozong asked for ghost prescriptions", and "The emperor "Yi Guimei", "Ji Zi Zhi Ming Yi", etc. are all stories from the Shang and Western Zhou Dynasties. Stories from after King Cheng of the Zhou Dynasty are not quoted. It is inferred that the "Book of Changes" could not have been written later than the era of King Cheng.
3. It was written during the Yin and Zhou dynasties: Jin Jingfang and others believe that the "Book of Changes" was written during the Yin and Zhou dynasties. They affirm that "the hexagrams come from the 筮". The ancient history of witchcraft summarized a large number of records of fortune-telling activities year by year, and after screening and sorting, it was written into the "Book of Changes". Some scholars also examine the era when the Book of Changes was written based on the logical process of the development of Chinese thought and the social conflicts during the Yin and Shang Dynasties, and they also believe that it was the Yin and Zhou Dynasties.
4. The content of the "Book of Changes":
The "Book of Changes" includes two parts: "Jing" and "Zhuan":
1. "Jing" ” is divided into “Shang Jing” and “Xia Jing”. There are thirty hexagrams in the "Shang Jing", thirty-four hexagrams in the "Xia Jing", and sixty-four hexagrams in one ***.
The sixty-four hexagrams evolved from the overlapping of the eight hexagrams Qian, Kan, Gen, Zhen, Xun, Li, Kun and Dui. Each hexagram consists of a hanging painting, a title, a hexagram, and a line.
Each hexagram painting has six Yao, and the Yao is divided into Yang Yao and Yin Yao. The masculine is called "nine" and the feminine is called "six". They are arranged in six rows from bottom to top, which are called first, second, third, fourth, fifth and upper. There are 384 lines in the sixty-four hexagrams.
The title is related to the content of the hexagrams and lineaments. The hexagram words precede the line words and generally play the role of explaining the meaning of the title; the line words are the main part of the content of each hexagram, and are arranged in the order of six lines according to the relevant content.
2. "Biography" contains ten chapters in seven categories, namely: "Tuàn" (Part 1 and 2), "Xiang" (Part 1 and 2), "Wenyan", "Xici", Chapter 1 and 2 , "Shuo Gua", "Miscellaneous Gua" and "Xu Gua".
The ancients called these ten "biographies" "Ten Wings", which means that the "biography" is the wing attached to the "Jing", which is used to explain the content of the "Jing".
⑴. "彖" is a special commentary on the hexagram names and hexagram words in the "Book of Changes".
⑵. "Xiang" is an annotation of the hexagram names and lines of the "Book of Changes".
⑶. "Wenyan" specifically provides further explanations on the two hexagrams Qian and Kun.
⑷. "Xici" is different from "彖" and "Xiang" in that it is not an item-by-item annotation of the hexagrams and lines of the "Book of Changes", but an overall commentary on the "Book of Changes" . It is the first comprehensive and systematic explanation in ancient my country of the origin, principles, significance, and Yi hexagram divination in ancient China. It elucidates many thoughts that cannot be seen in the original meaning of the "Book of Changes" and is the philosophical program of the "Book of Changes". Its content is extensive and profound, and it is a must-read for those studying "Yi".
⑸. "Shuo Gua" is a specific explanation of the Bagua hexagrams and one of the theoretical foundations for the study of arithmetic.
⑹. "Miscellaneous Gua" combines the sixty-four hexagrams in opposite or erroneous forms, and looks at the relationship between hexagrams and hexagrams from the hexagram shapes. contact.
⑺. "Xugua" tells the order of the sixty-four hexagrams.
5. The cosmic thinking model of the "Book of Changes": "The unity of heaven and man."
"Unity of man and nature" is a cosmic thinking mode. It is the most important concept in the philosophical system of "The Book of Changes" and an important concept in our traditional culture.
The highest ideal of the "Book of Changes" is to realize the realm of "the unity of nature and man".
In the Book of Changes, the two hexagrams Qian and Kun are used to represent heaven and earth, and heaven and earth represent the natural world. According to the Book of Changes, everything in heaven and earth is "unified" to heaven, and earth and heaven complement each other and are indispensable. But after all, the earth "submits to the sky", so the sky can represent the entire natural world.
Although human beings are "born" from heaven and earth and are only a natural member of all things, they are different from all things after all. Because humans have the nature of "benevolence and righteousness" and the principle of "life and destiny", this determines that humans have a sacred mission among all things in the world.
In the words of the "Book of Changes", it is "cut into the way of heaven and earth, and complemented by the appropriateness of heaven and earth." Nature provides everything that human beings need for survival. While humans obtain all the living conditions provided by nature, they must also "tailor" and "supplement" nature to complete its meaning of life, thereby achieving the purpose of human life.
The cosmic thinking model of "the unity of nature and man" in the "Book of Changes" fully focuses on understanding and grasping the world from a holistic perspective, and regards humans and nature as mutually reinforcing. organic whole.
6. The overall philosophical thought of the "Book of Changes": "Yin and Yang".
It is said in "Xi Ci": "One yin and one yang are called Tao." Yin and yang is one of the important ideas in ancient Chinese philosophy and is also the overall philosophical thought of the "Book of Changes". The core of the connotation.
1. The core of the hexagrams in the "Book of Changes":
The hexagrams in the "Book of Changes" are based on the two symbols of Yin and Yang. The symbols are arranged and combined according to the law of the growth and decline of yin and yang to form the Bagua.
The composition and arrangement of the Eight Diagrams embody the idea of ??interaction between yin and yang and the unity of opposites. The eight trigrams are overlapping and arranged to form sixty-four hexagrams, of which yin and yang are the core.
2. Two aspects of things:
In addition to the original meaning of "Gua" as one Yin and one Yang, "Yi Jing" also regards "Yin and Yang" as the nature of things and their changes The law of Yin and Yang gives many specific (natural and social) things the meaning of "yin and yang".
⑴. From the perspective of natural phenomena: "The sky is yang, the earth is yin, the sun is yang, the moon is yin, summer is yang, cold is yin, light is yang, darkness is yin, and day is yin. Yang and night are yin,...".
⑵. From the perspective of social phenomena: "Men are yang, women are yin, the king is yang, the people are yin, the gentleman is yang, the villain is yin,...".
In addition to the above two aspects of phenomena, the "Book of Changes" also explains most of the phenomena in nature and society in terms of "yin and yang" and gives them the meaning of "yin and yang". Such as: hard, soft, healthy, smooth, advance, retreat, stretch, bend, noble, humble, high, low, etc.
Based on the above, the "Book of Changes" believes that whether it is social life or natural phenomena, there are opposites, and this opposite is "yin and yang".
7. The fundamental spirit of the "Book of Changes": "Life is called Yi."
The phrase "life is called Yi" in "Xici" is the best answer to "What is Yi" and the most thorough explanation of the fundamental spirit of "Yi".
1. "Yi" takes "shengsheng" as its basic way of existence.
"Yi" means "sheng", and "shengsheng" is a continuous generation process without a moment of rest. It does not have a "master" to create life, but is constantly generated and created by nature itself. The heaven and earth are originally like this, with "life and life" as the basic way of existence.
2. "Yi" represents the biochemical process of the universe.
The generation process of "Yi" expresses the biochemical transformation of the universe.
The universe emerged from the chaotic and undivided "Tai Chi", and then there were "Yin" and "Yang", and then the two properties of Yin and Yang were differentiated into "Tai Yin", "Sun" and "Shaoyin" ", "Shaoyang" and other four images, the four images are divided into Bagua.
The eight groups of symbols in Bagua represent the different properties of all things. According to the explanation of "Shuo Gua": "Qian means healthy; Kun means smooth; Zhen means moving; Xun means entry; Kan means "trap"; "li"; "gen"; "dui"; "dui", "shuo" characteristics to represent.
Sixty-four hexagrams are divided from the eight trigrams, but it does not mean that the creation process of the universe is complete when the sixty-four hexagrams are mentioned. In fact, it can still unfold. Therefore, the last two hexagrams of the sixty-four hexagrams are "Ji Ji" and "Not Ji", which shows that things must have an end in the end, but this end is also a new beginning.
8. The dialectical principle of "The Book of Changes": "Change leads to long-lasting".
"Easy, if it is poor, it will change, if it changes, it will become general, and if it will last, it will last." This is what is said in "Xici", and it is also an important dialectical rule in the "Book of Changes": "Change will lead to long-lasting." ".
The "Book of Changes" has the concept of "changing the classics" since ancient times, but change and immutability are unified and connected.
1. The law of the operation of heaven: "Only change will suit you."
"Xi Ci" says: "The Book of Changes is a book, it cannot be far away, the road has been moved many times, it is constantly changing, it flows around in six directions, it is impermanent up and down, hard and soft are interchangeable, it cannot be changed." The key is to adapt to changes. ”
If things change, they will remain constant, and if things remain constant, they will change. The "Book of Changes" shows the unchangeable law of "constancy and long-lasting" in this "changeable", and in this "constant and long-lasting", it shows the variable law of "only adaptable to changes" . This law is the so-called "Heavenly Movement", that is, the law of the movement of heaven.
2. The changes of things follow the laws of heaven.
The ancients believed that everything in the world is changing, and only the laws of heaven itself remain unchanged, so changes in things must follow the laws of heaven.
"Book of Changes﹒" "Shuo Gua Chuan": "The way to establish the sky is called Yin and Yang, the way to establish the earth is called softness and hardness, and the way to establish the people is called benevolence and righteousness. Two of the three talents are combined, so the six paintings of "Yi" form the hexagram. Divide yin and yang, use soft and hard, so the "Book of Changes" is composed of six parts."
The six lines of each hexagram in the "Book of Changes" represent the three talents of heaven, earth and man, and the three talents are the same. Each has yin and yang, softness and hardness, benevolence and righteousness. The yin and yang of the six positions and the softness and hardness of the six lines, that is, the constant changes of the "Tao", are intertwined and used over each other, forming the fundamental evolution law of the Yi hexagram.
3. Therefore, the "Book of Changes" believes that since everything in the world is changing, and only the law of heaven itself remains unchanged, then people should follow the law of heaven, not go against the law of nature, and adapt to changes with the times, so Only then can it last long.
9. There are two concepts in the "Book of Changes" that guide people's behavior: "time" and "middle".
In terms of moral cultivation, the "Book of Changes" requires people's behavior to conform to the two concepts of "time" and "middle". This concept of time-in-time is a very high survival wisdom. It requires people to "stop when they go", and requires people's behavior to co-operate and vibrate with the movement and changes of heaven, earth, people and all things, and to be in compliance with each other. In the harmonious consistency, human existence is realized smoothly.
1. "Zhong" refers to the golden mean: running in the middle of the natural way of heaven and earth, neither too much nor too little.
2. "Shi" means consistent with the current situation:
The meaning of knowing the time: to be aware of the coming of the opportunity and pay attention to the opportunities that come around.
The journey of knowing the time: knowing how to seize the opportunity when it comes.
Use the opportunity: Seize and take advantage of the opportunities that come to you, don't miss them and regret them.
Wait for the time and act: Once the opportunity comes, act immediately.
Observe changes in time: Be able to see changes in timing and adjust your behavior as it changes.
Go and stop at the right time: start at the right time, stop at the right time, and realize human existence smoothly in harmony with the heaven and earth and all things.
This kind of "in-the-moment" survival wisdom of proactive adaptation and creative adaptation in the "Book of Changes" is the essence of those conservative, slave, closed, introspective, and mediocre ways of living. Completely different, it constitutes the Chinese people's aggressive and adaptable character.
Reference materials: Baidu Dictionary, "Illustrated Book of Changes" compiled by Zu Xing.
The spread and school of the Yi Jing
According to the records of the Chinese Junyouhui: It is said that when Qin Shihuang burned books and harassed Confucians, Li Si included the "Book of Changes" in the book of medical divination. survived. After that, people from various dynasties studied "The Book of Changes", including Jingfang and Zheng Xuan in the Han Dynasty, Wang Bi in the Wei and Jin Dynasties, Lu Deming, Li Dingzuo, Kong Yingda in the Tang Dynasty, Shao Yong, Cheng Yi, Zhu Xi and so on in the Song Dynasty.
The study of Yi Tu emerged in the Song Dynasty, such as the well-known He Tu, Luoshu, Xiantian Tu, Houtian Tu, Taiji Diagram (cake pattern with yin and yang fish), etc., all of which are in the original work of the "Book of Changes" What is missing has been added by later generations based on their understanding of the "Book of Changes".
Those who have studied the Zhouyi in the past can be roughly divided into two schools: the Yili School and the Xiangshu School. The Giri School emphasizes interpreting the hexagram and line images, hexagram words, and line words from the meaning of the hexagram names of the eight trigrams and the sixty-four hexagrams. The Xiangshu School focuses on explaining the hexagram and line images, hexagram words and line words from the objects symbolized by the eight trigrams. Some people also believe that the Giri school explores the philosophical value of the Zhouyi, while the Xiangshu school focuses on using the Zhouyi for divination. The former are like Wang Bi and Cheng Yi, and the latter are like Jingfang and Shao Yong.
At the end of the Ming Dynasty, the "Book of Changes" was translated by missionaries and spread to the West. At the end of the 17th century, the German philosopher and mathematician Leibniz interpreted the "Book of Changes" in binary due to the introduction of the master of Sinology Joachim Bouvet (Chinese name Bai Jin, 1662-1732). Nowadays, many people in mainland China, Taiwan and Western countries study the "Book of Changes".
According to Jiang Hongyuan's book "A Study on the Changes of Jingfang Yixue", since the appearance of "Jingshi Yizhuan", it was fueled by Zhu Xi, Hui Dong, and the "Summary of the General Catalog of Siku", all of whom believed that this The book and its regulations were written by Kyofō himself. This book extends Shen Yanguo's argument and determines that Jingfang is based on the sixty hexagrams led by the twelve hexagrams with the sixty bell rhythm repeatedly, while the eight palace hexagrams, Najia, and Nayin are composed of Xun Shuang, Yu Fan, and Qian Bao When another non-Jingshi "Yi" school evolved, after the emergence of "Jingshi Yi Zhuan", it replaced Jingfang's original model.