I. Introduction
The Tang Dynasty Li Dingzuo's "Zhou Yi Collection" is composed of more than thirty notes from the former sages, and occupies an important position in the history of Yi Xue. The Zhongxing Bibliography counts thirty (volume 14)[1], Zhu Mu's Zhou Yi Ji Xie Order lists thirty-two[2], Zhu Yizun's Jingyi Kao counts thirty-four (volume 14)[1], Mr. Pan Yuting counts forty[3], and Mr. Liu Yujian also counts forty, but without Uncle Yan's jian annotation, he has more than one book (page 5) [4]. After experiencing academic immersion in different periods, the focus of the controversy was finally fixed in the categories of easy learning of elephant numbers and easy learning of righteousness. The book "Zhou Yi Ji Xie" collects the Xiangshu Yixue based on Xun Shuang, Yu Feng, and others, which is the opposite of the Yili Yixue literature, so Li Dingzuo's "Zhou Yi Ji Xie" was highly valued by later sinologists. Chen Zhensun's "Explanation of the Records of the Zhizhai Book" Yun: "Before the Sui and Tang Dynasties, those who did not pass on the books of the Yi family were still seen in this book, and there were especially many people who took them from Xun and Yu. (Vol. 1)[5] The Compendium of the General Catalogue of the Four Libraries Yun: "Gaiwangxue flourished, and Han Yi perished." Thousands of years later, scholars have been able to examine the original purpose of the painting, but the existence of this book is the ancient scripture of the true treasure. (Vol. I)[6]
Contemporary scholars' evaluation of Li Dingzuo's "Zhou Yi Ji Xie" cannot be separated from its own. Mr. Zhu Bokun's "History of Yixue Philosophy" Yun: "Li's "Collection of Interpretations" is mainly a collection of commentaries from various families, his own views are few, basically an informative compilation, and its position in the history of Yixue, especially in the history of Yixue philosophy, cannot be compared with "Justice". (p. 394)[7] Since Li Dingzuo's Zhou Yi Ji Xie is the earliest document that later scholars can rely on to study Yi Xue in the Han Dynasty, its significance in the literature overwhelms all other meanings, and as for the academic value of the book itself as a whole, it has not attracted attention, and The article "Li Dingzuo< Zhou Yi Ji Xie > Sketch" has filled the gap in Li's study of the book. Xu Shi analyzed the intention of Li Dingzuo's Zhou Yi Ji Xie, arguing that "it is more appropriate to say that Li Dingzuo obeyed Zheng Xue than that he was an admirer of the Xun and Yu clans." (p. 36)[8] Unfortunately, Xu Shi was unable to examine the book "Zhou Yi Ji Xie" from the perspective of the history of the development of Yixue. Mr. Pan Yuting put forward a different point of view, arguing: "However, the purpose of this book is to make metaphysics easy to rationalize and use power and public opinion to reform Taoism and create a new meaning of the unity of the three religions." (p. 414)[9] Mr. Pan Yuting placed Li Dingzuo's Zhou Yi Ji Xie in the context of the entire social trend of thought in the Tang Dynasty, providing us with ideas for the study of zhou yi ji xie, but this argument seems to be big and big, and does not really establish the status and value of the Zhou Yi ji xie in the history of yi xue research. Chen Renren, Ph.D. of the Department of Philosophy of Wuhan University, wrote "A Review of Li Dingzuo's Yixue Thought", which mainly reflected on Li Dingzuo's yixue thought from three aspects: Li's concept of "easy learning of elephant numbers", "integrity and easy learning", and "easy learning status". (pp. 184-190) [10] Chen Renren's evaluation of Li Dingzuo's yixue thought is basically in line with reality, but the book "Zhou Yi Ji Xie" can still be further discussed in academic history and philosophical history.
In fact, in the history of the development of Yixue, there were very few Yixue in the Tang Dynasty, and only Kong Yingda's "Zhou Yi Justice" and Li Dingzuo's "Zhou Yi Ji Xie" were completely preserved. Tang Dynasty classics were the era of the unification of classics, and Li Dingzuo's Zhou Yi Ji Xie was produced under the premise of opposing the unified official classics represented by the Zhou Yi Justice, so Li Dingzuo's Yi Yi Ji Xie represented a new trend of Yi Xue in the Tang Dynasty. This paper attempts to conduct an in-depth discussion of Li Dingzuo's Zhou Yi Ji Xie from the perspective of academic history and the history of Yi Xue philosophy, so as to establish the historical value and academic value of Zhou Yi Ji Xie.
Second, the academic historical origin of Li Dingzuo's "Zhou Yi Ji Xie"
Li Dingzuo, born and died in an ominous year. The old and new Book of Tang is not transmitted. Liu Yusong of the Qing Dynasty made a detailed examination of Li Dingzuo's life and deeds according to the self-prologue of the Zhou Yi Ji Xie, the Tuzhi of Yuanhe County, the Records of taiping Huanyu, the Jisheng of Youdi, the Tongzhi, and the Records of the Nengjiazhai Manga. cloud:
Gai Dingzuo was a native of Panshi County, Zizhou. Panshi is the seat of Zizhou, there is Siming Mountain in the east of the prefecture, the Dingzuo brothers read on the mountain, and the posterity named it a reading desk. Emperor Ming was fortunate to be shu, and Shi Dingzuo entered the "Treatise on Pinghu", and later summoned Zuo Shiyi. In the first year of Emperor Suzong's reign, the mountains and rivers were far away, and he asked to make the boundaries of the six prefectures of Lu, Pu, Chongqing, He, Zi, and Rong, and set up Changzhou. In the spring of the following year, from its proposal to build, all the management of the degree of work with it, is still the official left to pick up the left. Taste the inner offering. He compiled the books of Emperor Yuan of Liang, Chen Lechan and Tang Lücai, in order to deduce the Six Elements and Five Elements, into ten volumes of the Lianzhu Mingjing Classic, also known as the Lianzhu Collection, which was also in the Qianyuan Dynasty. After Emperor Daizong ascended the throne, he presented the Zhou Yi Ji Xie, at that time he was the secretary of the provincial writer Lang, and Shi Zhi served the imperial history in the temple. (Volume I) [11] Through the analysis of the above materials, we can infer that Li Dingzuo had extraordinary political vision and military talents, and was a man with a heart of economics and national strategy, and was by no means a Confucian who only understood the poor scriptures. Liu Yusong praised: "In the Tang Dynasty Rulin, he was worthy of being a first-class figure, and the non-exclusive "Collection of Interpretations" contributed to Yi Xue. (Vol. 1) [11] According to the Shu Gu, "(He) pre-examined the date of the Hu people's death without any cool hair, and the number of elephants was profound, and the cover was so." (Vol. XII)[12] It can be seen that he was also extremely good at the study of the five elements of mathematics. In fact, Li Dingzuo's study of elephant numbers is inseparable from the study of Tuchen numerology in the Bashu region.
During the Eastern Han Dynasty, the prosperity of the study of Confucianism greatly promoted the development of the study of Tushu numerology in Yixue, and The Confucians and Fangshi jointly mastered the study of Tushu Numerology in Yixue, and the tushu numerology of Confucians and Alchemists in bashu region has become a grand view. An examination of the Later Han Dynasty's "Biography of Ru Lin" and "Biography of Fang Shi" shows that Ren Wengong, Yang Hou, Yang You, Zhao Dian, Jing Luan, Duan Feng, Guo Yu, Dong Fu, ren An, and others were all disseminators of shu map numerology. The land of Bashu is far away from the Central Plains, traffic is blocked, and the development of academic thought is relatively backward. Even a hundred years later, in the era of Emperor Hui of Jin, fan changsheng (shu cai) of the Shu people still studied the study of the Clan and the Meng Clan, and elaborated on the easy learning of Xun Shuang, Yu Feng, and others. The Book of Sui and the Chronicles of the Classics reads: "Ten volumes of Zhou Yi, notes by Shu Cai. (Vol. 32)[13] As everyone knows, during the Wei and Jin dynasties, Chinese academic thought had undergone revolutionary changes. In the Jiangnan region, the Yixue school of Righteousness by Wang Bi, Han Kangbo, and others had begun to prevail; in the Central Plains, Wang Xue was also equally divided with Zheng Xue. However, the study of tushu numerology since the two Han Dynasties is still popular in central Shu, and it is the endless shudi of tushu numerology that has become an indispensable academic resource for the book "Zhou Yi Ji Xie". In addition, the Bashu region is also a holy place of Taoism, and Taoism is inextricably linked to the easy learning of elephant numbers, and this article will not discuss it for the time being.
In the fourth year of Tang Zhenguan, Tang Taizong ordered Kong Yingda and Zhu Ru to write the Five Classics of Righteousness. Kong Yingda's "Zhou Yi Justice" is the main wang bi and Han Kangbo notes, since then, the Tang Dynasty Yixue is mostly based on this, and there is not much creative idea. Pi Xirui's "History of Classics" Yun: "From the Tang Dynasty to the beginning of the Song Dynasty, hundreds of years, the disciples all kept the official books, and they did not dare to disagree. Therefore, on the study of scriptures, it is the longest era of unification. (p. 146)[4] Kong Yingda's Zhou Yi Zhengyi, as a unified official scripture, objectively imprisoned the development of Tang Dynasty classics. However, the Tang Dynasty was not a blank in the early and prosperous Tang Dynasties. According to the Yuangui of the Book of Records, in the sixteenth year of Zhenguan, Wang Xuandu (Yuangan) wrote his "Zhou Yi" and criticized Kong's "Zhou Yi Justice". At the time, people called the annotations of his Five Classics "Five Classics Guide". According to Zhu Yizun's "Jingyi Kao", Yin Hongdao composed the ten volumes of "Zhou Yixin's Commentary on Transmission". The name is the New Theory, which is actually the old study of the two Han Dynasties. "Chongwen General Catalogue" Yun: "Hong Daoshi's father Hao's karma, Miscellaneous Zixia, Meng Xi and other eighteen schools of thought, refer to its length, a total of seventy-two articles, in the "Yi" to help Yun. (Vol. 14)[1] Yin Hongdao, the history books do not pass on, the Old Book of Tang Fu Renjun Biography said: "At the beginning of zhenguan, the beneficial state people Yin Hongdao also adhered to the old saying of filial piety to refute it, and finally could not bend." (vol. 79)[15] And the New Book of Tang, Yiwenzhi, Yi class, said: "Haozi, Linzhuo Ling." (vol. 57)[1 6] Yin Hongdao's Zhou Yi Xin On Transmission is a compilation of works that preceded Li's Zhou Yi Ji Xie, and most of them contain notes from the two Han Yi families. There is also Cui Shiyi's "Zhou Yi Tanxuan", or "Zhou Yi New Theory". Obviously, after the compilation of the Zhou Yi Zhengyi, the Tang Dynasty Yixue appeared to oppose the "Zhou Yi Justice" with the old Han Dynasty, which is a new trend in the history of Yixue. Books such as "Zhou YiXin's Commentary on Transmission" and "Zhou Yi Tanxuan" have died in the Tang Dynasty, but fortunately, the "Zhou Yi Collection" has been preserved intact. In summary, Li Dingzuo's "Zhou Yi Ji Xie" not only has unique documentary value, but also has academic value in studying the new tendency of Yixue in the Tang Dynasty.
III. The Hermeneutic Significance of Li Dingzuo's Zhou Yi Ji Xie
Western hermeneutic theory has its origins in the interpretation of scripture. Initially, hermeneutics was proposed only as a methodology, and Schleiermacher began to systematically create the principles of hermeneutics. Thousands of years of traditional Chinese culture have not formed the ideological system of Western philosophical hermeneutics, but this does not mean that there is no hermeneutics in traditional Chinese culture. Schleiermacher believed that "the work of hermeneutics is to regain the 'point of departure' in the artist's spirit, which will enable the meaning of a work of art to be fully understood." (pp. 172-173)[17] The purpose of the commentaries of traditional Chinese classicists is to "return to the original texts." As far as the basic principles of hermeneutics are concerned, the annotations in traditional Chinese scriptures have the characteristics of hermeneutics. Li Dingzuo's Zhou Yi Ji Xie, as an explanation, must have its academic tendencies. Discussing the methods and significance of Li Dingzuo's Zhou Yi Ji Xie can be used to look at the basic academic style of the development of Tang Dynasty classics and Yi Xue.
First of all, the text of the Zhou Yi was reformed, and the Preface was preserved twice. In the traditional Chinese academic field, the construction of the ideas of each era is based on specific texts, and "returning to the original classics" has become the primary task of the sutra thinker. Zhang Huiyan's "Zhou Yi Zheng Xunyi" Yun: "Fei's Yi, to Ma Rong began to make a biography, to melt Zheng Kangcheng, Kang Cheng began to use the "Yan" and "Elephant" and "Xiang" with scriptures. The so-called scriptures, the gua ci yan yi tong. That is, fei chuan so-called upper and lower scriptures also. Wei Wangbi also appended the Wenyan to the Qian and Kun. Therefore, since Kangcheng, his original addition of ''彖', 'Xiang', 'Xiang', 'Xiang', '', 'Wen yan', 'Wen Yan', 'Zhi Zhi', 'Saying Gua', "Preface", and "Miscellaneous Gua" are still in the same chapter. [18] Fei's Yi is confused with Zheng and Wang, and the two are different. In short, Wang Bi and others took the ancient Fei's "Yi" as the classic basis, and they "passed on the scriptures", and the "Yi Chuan" became the basis for the construction of their philosophical system. However, Wang and Han did not attach importance to the "Preface", and Han Kang Boyun said: "Where the "Preface" is clear, it is not the "Yi" of the "Yi". (Vol. 9)[19] (Fan Wangbi, Han Kangbo, and Kong Yingdashu are all quoted from Zhou Yi Zhengyi) Li Dingzuo's Zhou Yi Ji Xie's interpretation of the Preface quotes Cui Yi's academic views. Cui Yi believes that the righteousness contained in the "Preface" is the "Yi" learning law that "things are extremely anti", "In short, Cui's interpretation of the "Preface" text expounds the idea of the transformation of the opposite, which is also rare in the history of Yixue philosophy in the Tang Dynasty. (p. 450)[7] In order to highlight the intrinsic philosophical logic of the Preface to the Preface, Li Dingzuo's Zhou Yi Ji Xie (Zhou Yi Ji Xie) placed the Preface at the head of the various guas, and added the "Preface to the Gua" on the basis of maintaining the text of the Zhou Yi on which Wang Bi and Han Kangbo relied. Cheng Yi, a Song dynasty scholar, attached great importance to the Preface, arguing: "The order of the Gua is righteous. There are opposites, there are symbiotics, and there are changes in righteousness. (Henan Cheng's Testament, vol. XVIII)[20] However, Cheng Yi's Yi Chuan only uses the Preface to the Gua to separate the heads of the gua. It can be seen that the reform of the text in Li Dingzuo's Zhou Yi Ji Xie is another interpretation of the Yixue sutra transmission system and his understanding of dialectical philosophical thought.
Secondly, the "set of commentaries" is sparse, and the goodness of the families is gathered. The annotation methods of traditional classics have changed with the development of scholarship in different periods, and the annotation method of "collective interpretation" has been produced since Zheng Xuan opened the boundaries of modern and ancient classics. He Yan's "Analects of the Analects" Yun: "The past life teacher said that although there are similarities and differences, it is not a teaching. The middle is for the sake of explanation, as for the present day is much. What you see is different, and there are gains and losses. In this collection of the good deeds of the families, their names are remembered, and those who are uneasy are quite changed, and the name is called "Analects of the Analects". [21] The body of "collective solution" actually has two meanings: one is the "Analects of Analects" that gathers the goodness of the families and how to Yan; the other is the solution of the gathering of the families, such as Sun Xingyan's "Zhou Yi Collection". The annotation method of He Yan's Analects of the Analects typically reflects the style of simplicity in the Wei and Jin dynasties, and Li Dingzuo's Zhou Yi Ji Xie is obviously the same as the meaning of "set solution" used by He Yan, which is "the good of the collection of families". Li Dingzuo's annotation method also shows a completely different academic style from the cumbersome yishu learning of Kong Yingda and others. More importantly, "collective interpretation" is not a compilation of materials, but the embodiment of the editor's academic thinking. The Zhou Yi Ji Xie focuses on commending the easy learning of elephant numbers since the two Han Dynasties, and also includes the easy learning of the Righteous Theory School. Objectively speaking, Li Dingzuo's Yixue thought, like Kong Yingda, belongs to the same eclectic school, and they are both reconciling the contradiction between the easy learning of xiangshu and the easy learning of righteousness. However, Kong Yingda's "Zhou Yi Zhengyi" is based on Wang Bi and Han Kangbo's "Zhou Yi Notes" and expounds the "Yi" theory in metaphysical language, while Li Dingzuo mainly uses xun shuang, Yu Fan, and Cui Yi and others to reinterpret the "Yi" theory with the study of elephant numbers.
Third, interpret the scriptures with your own will and open up the wind of "self-styled learning.". After the Anshi Rebellion, in order to revive the country, the scholars pinned their hopes on the revival of Confucianism. At a time of national crisis, Li Dingzuo's dedication of the Zhou Yi Ji Xie to Emperor Daizong, who was quite familiar with the "Yi" elephant, could not be said to have no deep meaning. The Ming Dynasty Zhu Mu's "Zhou Yi Collection Interpretation Sequence" says: "Kang Cheng has not gone far away from the ancients, and what he has compiled must have its own essence, and Ding Zuo is afraid of its loss, and in broad terms, it is all for those who are good at it." [2] He believes that Li Dingzuo is afraid that Zheng Xue will lose fang Guangqi's words, but this is not the case. Li Dingzuo's "Zhou Yi Ji Xie Sequence" said: "The original husband Quan Yu Sanjiao, the nine streams of the plutonium key, the true opening of the country to inherit the family's self-cultivation of the right technique." (p. 2)[22] It can be seen that Li Dingzuo believes that the Confucian classic "Zhou Yi", which is deeply rooted in the meaning of the saint, can be regarded as a heavy task for the country. He believes that the "Yi" theory is subtle and mysterious, deeply unintelligible, and only wang xue or Zheng Xue cannot explore the meaning of the sage.
In the "Zhou Yi Collection", Li Dingzuo's case is more than 100 verses, and his original insights are mostly "Qian" Gua. "Qian" on the Jiu Yao Note Yun: "With the people in the clear, if you put it in the South Nest, the soup has a virtue, and the Si class is also." The "Wen Yan" notes and clouds: "When the emperor loses his position, he is extremely arrogant, so he regrets it, and the disaster of poverty is also." "Qian" is a jungua, and Li Dingzuo believes that saints have masculine virtues and may also repent, and non-saints especially cannot pass the gang and cause disasters. He expounded the virtues of kings from both positive and negative aspects, with deep admonition. "Qian Wenyan" Yun: "The words of the qiang are also words, and the knowledge does not know how to retreat, and the knowledge of survival does not know the death." Li Dingzuo explained: "If this theory of a man is too arrogant, there will be death." If Yin Lu invites the disaster of Makino, the resentment of Taikang Luoshui is its kind. Li Daoping, a Qing dynasty man, said: "Gai takes Kang Yang as a harm, because he holds up the sage as a grand outline, and he does not lose his right way of survival and survival, and he can know it from the beginning." (Vol. 1) [23] In short, Li Dingzuo's explanation of the Qian Gua is actually an exploration of the way the saints rule the country as kings, which has strong practical significance. In fact, Li Dingzuo's way of interpreting the scriptures with his own will actually opened up the style of "self-style learning" in the late Middle and Tang Dynasties. In the years after Li Dingzuo wrote the Zhou Yi Ji Xie, this new trend of Tang Dynasty classics had formed a trend, and the New Book of Tang and Confucianism Yun: "During the Great Time, The Helper, Kuang, and Qian took "Spring and Autumn", Shi Shicai used "Poetry", Zhongziling, Yuan Yi, Wei Tong, and Wei Wei used "Li", Cai Guangcheng took "Yi", and QiangMeng used "Analects", all of which called themselves "Learning", and Shi Cai and Ziling were the most outstanding. (vol. 200)[16] The Compendium of the General Contents of the Siku Quanshu states: "Gaishe preached the scriptures, guided the song people's forerunners, and the shortcomings of speculation could not be concealed; the loss of breaking the attachment could not be left without its merits." (Vol. 26) [6] In short, through the discussion of the explanatory methods and meanings of Li Dingzuo's Zhou Yi Ji Xie, we can find the internal rationale for the development of academic history.
Fourth, the philosophical and historical value of Li Dingzuo's Zhou Yi Ji Xie
In the process of the development of Yixue's history, the Wei and Jin dynasties were a revolutionary era. Wang Bi's Yixue swept away the number of Han elephants, deposed the elephants, and expounded the principles of righteousness, elevating Yixue to a philosophical height. Mr. Tang Yongtong's "Treatise on the Metaphysics of Wei and Jin" believes that Wang Biyi's innovation can be best seen in his great derivation. Easy Cloud:
The number of great Yan is fifty, and its use is nine out of forty.
Wang Bi Zhuyun:
Fifty people depend on the number of heavens and earth. If it is used forty times out of nine, then one of them is not used. Not used but used to pass, not counting but counting, Si Yi's Tai Chi also. Nine out of forty, the number of extremes. All husbands can be ignorant, and because of existence, they must always be in the extreme of things, and they must know the sect from which they come from.
Clouds again:
Husbands must begin with nothing, so Tai Chi gives birth to two instruments. Tai Chi people have no name, can not get a name, take what is extreme, and the Tai Chi person is also. Mr. Tang Yongtong Yun: "In short, metaphysics is ontology, while Sinology is cosmology or cosmological composition. The main body of metaphysics is the same, and the user arises according to the real body, so it is useless outside the body. The body is not a thing after use, so it can also be said to be outside the body. Sinology masters all things are born according to the yuan qi. Yuan Qi lives on forever and clings to it as a physical object. Since the composition of the universe, before all things were formed, the Yuan Qi existed. After all things are destroyed, the vitality is not destroyed. In this way, it seems that there is no entity outside of everything and after that. If the body is used according to this, the body is divided into two sections. ...... However, the so-called birth of the occult is the relationship between the body and the use, not the birth of this thing, the birth of the other, the birth of what it is, and it is not the birth of sinology. (p. 55)[24] This argument profoundly reveals the essential difference between Wei and Jin Yixue and Han Dynasty Yixue, and discusses the revolutionary significance of Wang Biyixue or Wei jin metaphysics from a philosophical perspective. In Wang Bi's system of easy learning, he interpreted the Confucian classics with Lao Zhuang's nihilistic point of view, believing that everything in heaven and earth was based on nothing, which was a philosophical system that could not be accepted by Confucian scholars after Wang Bi.
Kong Yingda's Zhou Yi Zhengyi has begun to borrow from han Confucian views to transform Wang BiYixue, trying to reconcile the sharp contradiction between the easy learning of xiangshu and the easy learning of righteousness. "Zhou Yi Justice" Cloud:
The so the one who can be used is born from the creation of nothingness. If there is no birth of creation, why can this yarrow be used? Those who say, "Countless but counted", are too nothing, formless and innumerable, and non-countable. However, the number of tangibles is derived from non-numbers. That is, forty-nine is a tangible number, originally from a non-number, so one of the non-numbers is always fifty. Therefore, the cloud "does not count but counts into the number". The person who says "Si Yi's Tai Chi", Si, this also. To say that "one does not use" is the nothingness of Yi's Taiji. Invisible, i.e. innumerable also. Everything comes from nothing, so it is easy to start from Taiyi. Clouds again:
Tai Chi means that before the heavens and the earth are divided, the yuan qi is mixed into one, that is, the beginning and the tai yi. Therefore, Lao Tzu Yun: "Dao Sheng Yi", that is, this Tai Chi is also. It is also said that the mixed element is divided, that is, there is heaven and earth, so it is called "Tai Chi Sheng Two Instruments". The Zhou Yi Zhengyi gives its own interpretation of the number of great yans, and as far as the yarrow method is concerned, Kong Yingda is not divided into taiji based on the combination of forty-nine yarrows, rather than "one" for which one does not use it. Tai Chi is one for the sake of Yuan Qi, and void for inaction. This view essentially transforms Wang Bi's "nothing-based" view. Kong Yingda philosophically acknowledged Wang Bi's ontological view of using the same body, and at the same time took yin and yang as the fundamental principle of Yi, essentially affirming Han Confucian's yuan qi theory and denying Wang Bi's nihilism.
The preface to Li Dingzuo's Zhou Yi Ji Xie clearly put forward his own yixue proposition, Yun:
The three religions of the original husband quan, the nine streams of the plutonium key, and the true art of self-cultivation of the founding of the country. Self-proclaimed merchants entered the room and personally taught micro-speech. Passed on hundreds of homes, it has been through the ages, although there are races to wear chisels, but the depth has not yet been measured. Only Wang Zheng xiang is along, quite good at generations, Zheng is more than a celestial elephant, and Wang Nai is fully interpreted. And if it is easy to be the way, is it not stagnant in the heavens and the people? As a result, the disciples of the later scholars were confused, and the various cultivation bureaus saw each other, and they could not distinguish the source flow. Celestial phenomena are far away and difficult to find, and people are close and easy to learn. Then fold Yang Huanghua and laugh. The square is clustered in the class, which is in Zihu.
Chen Shaomu Xuanfeng, wandering in the grave. Through the Yan Han, so far the Giant Tang. Collecting the last words of the Qunxian, discussing the mysteries of the Three Saints, collecting more than thirty homes of Yu Fan and Xun Shuang, publishing the wild texts of the auxiliary heirs, and supplementing the Yixiang of Kangcheng. Li Dingzuo said that "Zheng Ze is more than a celestial elephant, and Wang Naiquan interprets personnel affairs", and ridicules Wang Bihou as "folding Yang Huanghua". The Ming Dynasty Penn's "Zhou Yi Ji Xie Sequence" says: "Fu Er Qi runs, Zhang Xiang Cha Lai, Mo Zhao is in the Heavenly Dao, and the Eight Elephants are prepared, the news is rich and false, and its number cannot be omitted; the chastity and repentance are caused, the miscellaneous things are written, and they cannot be distinguished from personnel affairs, and the six are poor, and they cannot be left behind." Therefore, it is said that 'the one who is easy, the one between heaven and man'. (Vol. 14)[1] Although Zheng Xuan's Yixue was integrated with the study of modern and ancient Chinese since the two Han Dynasties, he still inherited the Han Dynasty Yixue's Guaqi Theory, and developed the Han Dynasty Yixue's Yachen Theory, zheng Xuanyixue was still based on the image of gossip and the number of messages, and he was more humane with the Heavenly Dao. Wang Biyi learned to sweep the number of the two Han elephants, and explained Yi Li with the change of the position of the Six Masters, and he reflected more of Lao Zhuang's philosophy of life. Li Dingzuo's "Zhou Yi Ji Xie" searches for the study of elephant numbers that have been annihilated in an exhaustive way to "publish the wild texts of the auxiliary heirs and supplement the Yi xiang of Kang Cheng", and his profound analysis of Zheng Xue and Wang Xue shows his own yixue thoughts.
What is particularly noteworthy is Li Dingzuo's capture of the Tang Dynasty Cui Yi's "Zhou Yi TanXuan" Yixue view. According to Zhu Yizun's "Jingyi Kao", the Tang Dynasty Cui Yi had a book called "Zhou Yi Tan Xuan", which said in a language cloud: "In the Cui Yi era of Mo Kao, Li Dingzuo's "Collection of Interpretations" is the most cited, called "Xinyi", and the Middle Aid Kong Shu is undoubtedly a Tang person. (Vol. 14)[1] However, neither the old and new Tang Dynasty Yiwen zhi are included. As mentioned earlier, the so-called "Zhou Yi Tan Xuan" or "Zhou Yi Xinyi" is relative to the "Zhou Yi Justice", representing a new tendency in the history of Yixue in the Tang Dynasty, that is, using xiangshu yixue to oppose the righteousness and yixue represented by Kong Yingda. Li Dingzuo attaches great importance to Cui's "Yi" theory, which fully demonstrates his sensitivity to new academic changes. After Wang Biyi learned, "Great Yanyi" and "TaijiGuan" became the key issues discussed by Yixue. "Zhou Yi Ji Xie" explains the Great Yan Yiyun:
Case: Cui's "Exploring Xuan", the disease is first reached, and self-expected, it is inevitable that there will be a small defect. If the bagua yin and yang are matched with the number of fifty, the rest of the heavens and the earth are four, and there is nothing to inherit, and the cloud bagua, those who do not care about the yan place, si nai is easy to talk about! ...... That is, this chapter cloud "the number of heavens and the earth is five, the five are compatible and each has its own combination, the number of days is twenty and five, the number of earth is thirty, and the number of heavens and earth is fifty and five, so it becomes a change and acts of ghosts and gods", which is the righteousness before the end of "Dayan". Since the cloud "five bits are compatible and each has its own combination", that is, the number of the five combinations belongs to the five elements, so the cloud "the number of the great yan is fifty" also. "It is used forty out of nine", and it is even more subtracted by one to merge five, and the position of the six masters is set up, and the number of the fifty-five of the ultimate heaven and earth is also set up. Nature is exhausted, the gods are magical, the past is known, the former civilian, the si is said. We find that on the fundamental issue of Yi Xue, Li Dingzuo did not obey Han Confucianism, but refuted Wang Bi's metaphysical view of Yi Xue with the new views of the Tang Dynasty Cui Yi. Cui Yi used the "heavens and two places" theory of "Saying Gua" to explain the number of great Yan. The number of Bagua is Gen 3, Kan 5, Zhen 7, Qian 9, Dui 2, Li 10, Xun 8, Kun 6, a total of 50 and the number of Dayan. Cui believes that Wang Bi's Great Yanyi is a kind of conjecture, and does not actually explain the source of the number of the Great Yan, he inherits the view of Kong Yingda's "Zhou Yi Justice", with "one does not use" like Tai Chi, virtual and not used, with "forty-nine numbers combined but not divided" like Tai Chi, and further pointed out the difference between its number does not need to be used and non-number. Li Dingzuo further stated Cui's point of view in the case statement, saying that his so-called "Cui's "Exploring The Xuan", the illness of zhu Xianda, and self-prediction, it is inevitable that Xiao Defects "does not take the number of days one, the number of the earth is four, in addition to this number of gossip, Dayan does not care." When Cui Yi explained the number of the Great Yan, he tried to unify the number of the Great Yan, the number of the Bagua, and the number of the heavens and the earth, but he could not explain the theory of the four heavens and the earth. Li Dingzuo believed that the interpretation of the book "Zhou Yi" could not be interpreted with the text, and the internal unity of the classics should be severed, and he pointed out: "The words of the saints can be solved in a series of links, and the covenant text must be returned to the meaning. Therefore, he used Zheng Xuan's Five Elements Theory and Yao Xin and Dong Yuzhi's theory to try to unify the number of heavens and earth with the number of Dayan. In short, Li Dingzuo affirmed Cui's theory that the forty-nine numbers were combined but not divided into taiji, believing that taiji was neither a nihilistic concept above the forty-nine numbers, nor an entity, but the sum of the forty-nine numbers. "As far as philosophy is concerned, if Tai Chi is the ontology of the world, and the two instruments and the Bagua and the Sixty-Four Gua represent all things in heaven and earth, it is logically necessary to derive the theory that all things in heaven and earth are the unfolding of the world ontology itself." (page 446) [7] On the one hand, this view of Yixue negates the philosophical concept of the origin of the world since Wei and Jin metaphysics, and on the other hand, it realizes the transformation of Han Yi's cosmological theory into ontology, which has far-reaching significance in the entire history of the development of Yixue philosophy.
Taoist relations are a basic philosophical proposition discussed by Yi Xue. Li Dingzuo's "Zhou Yi Ji Xie" also discusses the relationship between Daoist instruments and is also quoted from Cui Yi's "Zhou Yi Tan Xuan", which notes the clouds:
All things in heaven and earth have form. In the form, there is a body useful. The body, that is, the form also. The user, that is, the metaphysical magic use also. Words have a wonderful purpose, to support their body, is the Tao. Its body is used, if the instrument is to the object. It is the body under the form, which is called the instrument. Suppose that the heavens and the earth, the round cover of the square, for the body as the instrument, with all the materials to start to live, for the use of the Tao. Animals take the form of the body as the instrument and the spiritual consciousness as the use as the way. Plants use branches as organs and life as the tao. The relationship between body and use in classical Chinese philosophy comes from the discussion of Wei and Jin metaphysics, and by the Tang Dynasty, the philosophical concept of "body use" had become an existing knowledge system, but Cui Xi's body-use relationship was completely opposite to the body-use relationship of metaphysics. He used the instrument as the body and the Tao as the use, and believed that the metaphysical Tao depended on the metaphysical instrument. This view has a distinct materialist color, and powerfully criticizes Wang Zhu and Kong Shu's view of "everything that arises from nothing" in terms of physical relationship. In summary, Li Dingzuo's "Zhou Yi Ji Xie" collection of Cui Yi's "Zhou Yi Tanxuan" on the one hand provides us with trustworthy and verifiable literature for us to study the development of Yixue in the Tang Dynasty, and on the other hand, makes us fully aware of Li Dingzuo's own unique academic vision.
The Song Dynasty Yixue was a highly philosophical era of Yixue, and Song Ru regarded the Zhou Yi sutra as a classic basis against Buddhism and Taoism. Song Ru opposed the "emptiness" of Buddhism and necessarily opposed the "nothingness" of metaphysics. The Song Dynasty Yixue formed different philosophical schools, and they all made in-depth discussions of the "Tai Chi" in Yixue. They either take "reason", or "number", or "qi" as the highest category of "Yi", thus denying the metaphysical school of Yixue's concept of "nobility and no inferiority". Theorist Cheng Yiyun: "Since Confucius praised yi, no one has read yi, and those who do not see Confucianism in books are unknowable; those who see them in books are not exhausted." For example, Wang Fusi and Han Kangbo, only use Elder Zhuang to solve it, what is the reason? (Henan Chengshi Waishu, vol. 5)[20] Zhu Xi's view of Yixue completely completed the construction of the Yixue philosophical system of the Song Dynasty, and he took Taiji as the reason and the two instruments as qi, "and comprehensively developed the category of rational qi into a philosophical category, which was used to explain the origin of all things in heaven and earth and the basis for its existence, thus completing the system of ontological theory of the school of science" (p. 526) [25]. In the Song Dynasty, the academic starting point of any school of Yixue philosophy was a critique of Wang Biyi's "nothing-based" philosophical concept. To sum up, from the perspective of the entire history of the development of Yixue, Li Dingzuo's "Zhou Yi Ji Xie" advocates the yixue of elephant numbers since the two Han Dynasties, and gives full play to the yuan qi theory since the two Han Dynasties, which not only reflects the new trend of Yixue in the Tang Dynasty, but also realizes the negation of the nihilistic concept of Wang Bi and other metaphysical schools, thus laying the foundation for Song Ru to criticize Wang Xue from a philosophical height.
5. Conclusion
The Ming Dynasty Pan Endinggong's "Zhou Yi Collection Solution Sequence" Yun: "If the "Yi" of Xi, Wen, Zhou, and Kong is opened, then the source of Kunlun is also; the "Collection of Solutions" of Li Shi is also the flow of the river; cheng and Zhu's "Biography" and "Righteousness" are opened, then the sea will return. Therefore, from the "Collection of Interpretations" to trace the subtle words of the Four Saints, its beginnings can be measured; from the "Collection of Interpretations" and the journey and Zhu Zhi's writings, its context is clear. (Vol. 14)[1] Paine can be described as Li Dingzuo's afterlife acquaintance, and he fully affirmed the academic value of Li Dingzuo's Zhou Yi Ji Xie in the history of Yi Xue. From the perspective of philology, Li Dingzuo's Zhou Yi Ji Xie preserved some important Notes on Yi from the Han Wei to the Sui and Tang Dynasties, and became an important document for the Revival of Yi Xue in the Han Dynasty by Qing Confucianism; from the perspective of scriptural hermeneutics, Li Dingzuo's Zhou Yi Ji Xie yuan Shao two Han elephants were easy to learn, close to the concise style of Wei and Jin, interpreting the scriptures with his own will, breaking the situation that the unified official classics were dominated by Wang Xue, and opening up a new style of study after the Middle and Tang Dynasties of "self-named learning"; from the perspective of the entire history of Yi Studies, Li Dingzuo's "Zhou Yi Ji Xie" The "new righteousness" of the two Han dynasties and the Tang Dynasty Yixue opposed the Yixue ideas of Wang Bi and other metaphysical schools, and became a bridge for the transition from Yixue in the Han Dynasty to Yixue in the Song Dynasty. To sum up, Li Dingzuo's "Zhou Yi Ji Xie" is not only an important medium for us to enter the Han Dynasty Yixue, but also an important document for us to study the new trends in the development of Yixue in the Tang Dynasty; it not only has unique philological significance, but also has important significance in the history of Yixue philosophy.
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