The I Ching was originally a book of occupation at the time of the Yin Zhou Dynasty, and in the long period from the Western Zhou Dynasty to the Spring and Autumn Warring States, it was gradually philosophicalized and philosophicalized, and its philosophicalization was the result of the Spring and Autumn Period to degrade the Yi, and its philosophicalization was baptized by the ideas of Lao Zhuang and Jixia Daoists.
The mutual convergence of the pre-Qin Yi and the Tao has gone through two important stages, first by Lao Tzu's introduction to the Tao, followed by the introduction of the Yi Chuan. The two important stages of the connection between Yi and Tao thought are outlined below.
(1) Lao Tzu's introduction to ease
Before the Spring and Autumn Period, the Zhou Yi was under the control of successive historians, as evidenced by the record of the Zuo Zhuan. Lao Tzu was a historian, so he was familiar with the I Ching. The intrinsic connection between "Easy" and "Old" is the most prominent in dialectical thought. The "Zhou Yi" sixty-four gua gua shape, there are fifty-six gua are in reverse order, if you need to gua (shangkan and lower qian) reverse is the litigation gua (shang qian xia kan), Tai gua (shang kun xia qian) reversed whether it is gua (shang qian xia kun). Another example is the triad sequence: "Qian" and "Kun", "Loss" and "Benefit", "Ji Ji" and "Wei Ji", etc., this kind of relative relationship between the two and the other, to "Lao Tzu" has a very systematic development. The concept of two opposites can be described as everywhere in the book "Old", such as different, nothing, difficult, long and short, high and low, sound, front and back, beauty and ugliness, etc., as many as eighty-five pairs of pairs of pairs of anti-concept combinations. Lao Tzu found the laws of development between them by the opposites of all things, thus establishing the first systematic dialectical thought in the history of Chinese philosophy—it originated in the I Ching and the establishment of the system was completed in Lao Tzu.
The most important thing about Lao Tzu's introduction of Yi into the Taoism is to introduce the embryonic dialectical ideas of Yi into Taoism and become an important methodology in the construction of his philosophical system. This is an inseparable part of the easy-to-old relationship.
Scholars who study the Zhou Yi always quote Zheng Xuan's Yi Zan and Yi Theory on yi having "three meanings": "Easy to simplify one also, change easy two also, not easy three also." These three main meanings of Yi are all permeated in Lao Tzu's philosophical thought.
In the three meanings of "Yi", "change" is the most important. Lao Tzu believed that the Tao was a moving body (the movement of the opposite Tao), and it operated "around without dying". It can be seen from this that the I Ching and Lao Tzu are both extremely concerned about the issue of change. The concept of "simplicity" is most clearly known in Lao Tzu (visible in chapters 63 and 70). This meaning of "not easy" was elevated by Lao Tzu to an important philosophical concept of "constant". Therefore, from the three meanings of Yi Zhi, we can also see the close relationship between Lao Tzu and the I Ching in thought.
Lao Tzu's introduction also addresses the origins of Chinese philosophy. China's "philosophical breakthrough" began with Laozi, and Laozi's philosophical thought did not come out of thin air, it inherited the tradition of hundreds of years of historian culture, and was cultivated by hundreds of years of historian culture.
(2) The Introduction of the Warring States Daoist or Yi Family into the Yi Family
The I Ching, compiled from a collection of Divinian materials, is mainly an Asagiri language, which also has a philosophical language. In addition to the "ZhanZheng language", the Yi Chuan also produced a set of "philosophical languages". Feng Youlan once said that there are two sets of words in the "Yi Chuan", one set only says, and the other sets say the image of Yi Zhong and the formulas in it. Judging from the characteristics of Zhou Yite's heavy elephant numbers, Yi Xuedang is an independent school, but from a philosophical point of view, the main philosophical connotation of the "Yi Chuan" formed in the middle and late Period of the Warring States belongs to the Taoist school, or can be called "Taoist School".
The Tiandao view of Yi Chuan belongs to Taoism and the ethical thought belongs to Confucianism, which has been pointed out by Yixue experts. If we go further into the analysis, we can also see that its ethical concepts are not in line with Confucius and Meng, but close to Huang Lao. Moreover, ethical thought is not in the subjective part of YiChuan, as Feng Youlan said: "From the perspective of philosophical history, the importance of Yichuan does not lie in these moral lessons, but in its cosmology and dialectical thought." "This is a very incisive statement. Now let me further discuss the relationship between the main part of the philosophy of Yi Chuan and the direct inheritance of early Taoism from three aspects.
1. Treatment and Popularity Feng Youlan said: "Both Zhu Xi and Cai Yuan said that Zhou Yi has two basic principles: one is 'popular' and the other is 'treatment'. This statement is very concise. From Zhou Yi's point of view, everything is a process, a popularity. The whole universe is a big process, a pandemic, and Chinese philosophy calls it 'Dahua'. "Popular" has "treatment", and "treatment" is the contradiction and unity of two opposites. From the perspective of these two basic principles, its blood relationship with Lao Zhuang is more clear. As we all know, "treatment" was originally an important category in Laozi's dialectical thought, and "Dahua pop" is a unique ideological concept in Zhuangzi's philosophy. Lao Ziyun's "movement of the anti-Tao", "anti" already contains the concept of "treatment", "movement" is "popular". However, Lao Tzu's philosophy expounded the principle of "treatment" very thoroughly, and the doctrine of "Dahua popularity" was not developed until Zhuangzi. The saying that the universe is "dahua popular" is not only something that Kong Meng does not have, even Lao Tzu does not name the cosmic process after "hua", he only says "self-transformation" ("I do nothing and the people self-incarnate"), only Zhuangzi began to use "hua" to describe the flow of vientiane. The word "Hua" appears more than 80 times in the book "Zhuangzi", such as "Wanhua without beginning to have a pole", "The transformation of all things", "The transformation of the times", etc., all of which have profound philosophical meanings.
2. Taoism The Yi Chuan borrows the Taoist Taoism to explain the laws of world change, and the "Lineage Dictionary" talks about the "Tao" in two places: one is that "those who walk up are called the Tao, and those who are metaphysical are called instruments", and the other is "one yin and one yang is the Tao". These two sentences are very important, but they are the "follow the talk" or "continue to talk" to Lao Tzu's Taoist theory. The "One Yin and One Yang Of the Tao" of the "Genealogy" may be a summary of the theory of the generation of all things in the forty-two chapters of Lao Tzu. The question of The Taoist Instrument has been vaguely raised in the book "Lao Tzu", and the Ma Wang Dui Book "Lao Tzu" Yun "was born ... And the instrument into the " (in the fifty-first chapter of the present book), the twenty-eighth chapter of the present "Lao Tzu" yun "Pu San is the instrument", which means that the Dao Scatter is the instrument (Park is the Tao, see the thirty-two chapters of Lao Tzu "Dao Chang Nameless Park"). In addition, the first sentence of "Yin Wenzi On the Avenue" is cloudy: "The avenue is invisible, and the instrument is famous." From this point of view, the Daoist theory of the "Genealogical Dictionary" may be closer to that of the Minoru Daoists.
"Genealogy" Yun: "It is easy to have Tai Chi, it is to give birth to two instruments, two instruments to give birth to four elephants, four elephants to give birth to Bagua, Bagua Ding Ji, Ji Ji to give birth to great causes..." From the perspective of context, this passage is about the Law of Zheng, not about the theory of cosmic occurrence, and the philosophical interpretation of this passage began with the Han people. If it must be understood in a philosophical sense, it should be regarded as a description of the process of the formation of the universe, as Gao Heng said: "The yichuan author's view of the process of the formation of the universe is basically similar to that of Laozi... It should be said that Yi Chuan was influenced by Lao Tzu. ”
3. The Theory of Yin and Yang The basic symbol of Zhou Yi's gua painting, "one"--"The original was not a symbol of yin and yang, but evolved from the number gua. It has neither the meaning of the primitive concept of yin and yang, nor the significance of the philosophical category of yin and yang. The first time yin and yang became a philosophical category is found in Lao Tzu (chapter 42), and zhuangzi, when referring to Yi, once pointed out the core idea of Zhou Yi: "Yi is based on the Tao Yin and Yang. ("Tianxia")
Lao Tzu only used "yin and yang" when talking about the generation of the universe, and by Zhuangzi, the concept of yin and yang was greatly developed (the word "yin and yang" appeared about thirty times in zhuangzi), and the meaning became rich. Lao Tzu only talked about "negative yin and yang", while Zhuangzi specifically discussed the yin and yang sympathy producing things, the law of change formation ("Daoji"), the dynamic and static properties of yin and yang, and the concept of yang main creatures, which had a profound impact on the later Yi Chuan.
There is a passage in "Zhuangzi Tian Zifang" that further discusses the sympathy of yin and yang and the law of dissipation and change on the basis of the forty-two chapters of Lao Tzu:
To the yin and the sun; to the heavens, to the earth; to the yin and the sun; to the heavens, to the earth; to the harmony of the two and the birth of things, or to the discipline of the invisible. The news is full of falsehood, obscure and clear, the day changes and the month, the day has done something, and there is no way to see its achievements.
"The two communicate in harmony and the things are born, or they are not seen for the sake of the era" - in the middle of this contain two important propositions related to the Yi Chuan: "Yin and Yang sympathetic and biological" and "Yin and Yang and harmony as the Tao Ji". The former is based on the two gua of "Yan Xian" ("Sense of Heaven and Earth and the Incarnation of All Things") and "Yan Tai" ("Heaven and Earth Intersect and All Things Are Connected"), and the latter is derived in the "Genealogy" as "One Yin and One Yang of the Tao" ("Yin and Yang and The Harmony of the Tao" is a summary of the two-and-one, one-and-two attributes of Yin and Yang and the Tao).
The concept of "news full of emptiness" in Zhuangzi is extremely valued in "Yan Zhuan"; the law of yin and yang dissipation and change is developed into "news surplus and false, and the sky is also". Regarding the treatment of yin and yang news, "Zhuangzi Zeyang" also has a shen theory: "Yin and yang take care of each other, and cover each other... Hermaphroditics... Safety and danger are easy, misfortune and happiness are born together, slow and urgent, gathering and dispersing. Similarly, the "one yin and one yang" in the "Genealogy" also implies the law of yin and yang news treatment. "Zhuangzi" also mentions the dynamic and static nature of yin and yang, and the "Heavenly Dao" chapter cloud "quiet and with yin and virtue, moving and with yang with waves." Zhuangzi's performance of yin and yang movement is brought into play in the first and second parts of the "Genealogy", and is further discussed in the "Huainanzi" and "Wenzi", "Wenzi Weiming" cloud "there is yin in the yang, there is yang in the yin", "Huainan Tianxun" cloud "Yang is born in yin, yin is born in yang, yin and yang are wrong", this theory of yin and yang is wrong, all illustrate the commonality between easy and Tao. In addition, the concept of the yang main organism is also found in zhuangzi, and in the fables, there is a saying that people are born of yang and qi ("and yang also"). Zhuangzi's view of the Yang-dominated creature is inherited and played by the "Zhi Ci" (such as "Fu Qian... It is to be born in a big way, dry, and yang, so it can be born big").
Huang Lao Daoists also advocated yin and yang theory, and the concept of yin and yang appeared dozens of times in the Four Classics of the Yellow Emperor (according to the Four Classics of the Yellow Emperor, "yin and yang" and about forty-seven views), the most prominent of which is found in the "Saying": "Every discussion will be based on the great righteousness of yin and yang, heaven and earth yin... Guiyang is yin. This idea of heavy yang and low yin was absorbed by the "Dictionary of Genealogy".