requestId:68499aba233c62.90268010.
New statement of “King Wen performed the “Book of Changes” – also discussing the problems of encounters and meanings
Author: Jiang Guanghui
Source: “Philosophy Research” Issue 3, 1997
Time: Confucius was in the 12th month of the 2569th year of Wuxu
Dingsi
Jesus July 24, 2018
<a The most serious breakthrough in modern research on "The Book of Changes" was the replication of "Strange characters" that Mr. Zhang Zhengying saw in oracle bones and bronze inscriptions – the discovery of digital hexagrams. [1] Zhang Yachu and Liu Yu continued to collect data from the research foundation of Teacher Zhang Zhenghuang, and divided these data from the front, namely Shang and Zhou dynasties. Since the digital hexagram formed by Liuyao has been seen on Yinji's pottery, Bu Jia, Yi uyi and other objects, this has caused the learner to examine the origin of the hexagram and other major problems in the history of the "Yi". [2] There are many conflicting accounts of the sources of the Book of Changes in history. Due to the discovery of digital hexagrams, some traditional ideologies are supported, while others are challenged.
(I) The existence of Yin “Yi” has gained powerless support
The discovery of digital hexagrams has enabled divination to be at most in the Shang Dynasty to gain support. There are three modern Chinese sayings about the Book of Changes, Zheng Xuan’s “Yi Qian” and “Yi Xuan” said: “Xia said “Qi Shan”, Yin said “Yi Zhao”, and Zhou said “Zhou Yi”. “The Book of Changes” recorded Confucius’ words: “I want to observe Yin Tao, so the Song Dynasty was lacking in command, so I got “Kun Qian”.” Zheng Xuan’s notes: “I got “Kun Qian” and got the book of Yin Yin and Yin Yin. The ones who have kept the books are “Ji Zhao”. “Xi Zhao” said: “Yin Yi Sheng. “Yin Yi”” The Book of Changes is based on Kun, so it is called Kun Qian. “(Sun Xidan’s “Rule Notes Collection” Page 586, Chinese Book Bureau Edition) “Shang Book·Hong Fan” reads the old minister of Shang Dynasty, Ji Zi, to King Wu of Zhou, to say “Hong Fan Jiu Yan”, which is the great method of governing the country from nine aspects. The seventh aspect is: “Read the doubt: When a tree sets up divination and divination, he orders divination and divination… to be called ci, and regret.” From this, it can be seen that divination was inherent in the Yin and Shang dynasties. Sima’s “Historical Records·Liao Ce Liexi” also said that the two dynasties of Xia and Yin were used for divination and divination; “If Xia and Yin wanted to divine, they took yar and 黑, and they had already given them back.” “Yu Jun Age·Wu Gong” said that “Wu Xian made divination”, and Wu Xian was a minister of Shang King Taiwu.
The above information all explains Xia and Shang, and at most it has existed in the Shang Dynasty. In the past, because students had doubts about the reliability of these data, many people did not argue about this. In recent years, the discovery of digital hexagrams on objects in Shang Dynasty has enabled the above-mentioned statement to obtain a certain level of support and determination, and proved the existence of the Yin “Yi” with heavy hexagrams.
(II) The “Wen King’s Duan” said that it was faced with a new challenge
The Book of “Yi” is an ancient civilization. Its source has long been unclear. Later historians and scholars have various opinions on its source. In general, half of them are based on the transmission and half are out of reproach. Later, people gradually put some of the statements into practice and cited them as a reliable history.
The “Book of Changes·Xilongzhi” uses many Confucius’ words to explain that “Xilongzhi” was written by Confucius’ posthumously. Students generally assume it as an early work of the war, and we will not go into it in depth. “The Book of Changes: The Book of Changes: The Book of Changes: When the Yin Dynasty was the great virtue of Zhou? When the King of Wen and the affairs of Wu?” This is a remark of inference and guessing. However, Sima Fu (145 BC) said in “Shi Ji Zhou Benzi”: “In his fifty years ascending the throne, Xi Bo ascended the throne, and his eight trigrams in “The Book of Changes” were sixty-four trigrams.” Zhang Shoulu of the Tang Dynasty said: “The Taishi Gong said ‘Li’, which is a doubt about the rebellion.” This said that Sima Fu did not dare to confirm that King Wen of Zhou had once rekindled the hexagrams. In Ban Gu’s “Han Shu·文版” said that the King Wen re-hearsed the hexagram, and then the matter increased. King Wen also wrote “high and low chapters”, and focused on pointing out the unusual characteristics of “people change the three saints, and the world passes through the three ancients” in the “Book of Changes”: “Mi Ji looked up at the sky, looked down at the method of the earth, and observed the text of birds and beasts, and took the body nearby and objects far away. So he started to write the Eight Trigrams to communicate the virtues of the gods and to illustrate the feelings of all things.” As for the Yin and Zhou dynasties, Wu was in the upper throne and against the heavens and violent things, and King Wen used the Marquis to “A href=”https://twsharestory.com/”>Baozhuang.com VIP to practice the way through fate, the divination of heaven and man can be effective, so he valued the six lines of the “Yi” and wrote the first and second chapters. There are ten chapters of Kong’s simplified, such as the simplified, the simplified, the simplified hexagram. Therefore, it is said that the “Yi” has a profound understanding, and people have changed the three saints, and the world has passed through the three ancients.
The scholars have always had differences in the origin of the hexagram. As early as before Sima’s reign, Liu’an, King of Huainan (180 BC to 123 BC), wrote “Huainanzi·Attachment” and said: “The Eight Trigrams can recognize good fortune and fortune, but Mi Xi made the sixty-four changes.” He believed that Mi Xi was a person with the hexagram. After Sima and Ban Gu, Zheng Xuan (127-200 AD) introduced the Mian Family’s hexagram, and Sun Sheng proposed the Xia Yu hexagram. They trusted the three “Yi” and believed that Xia Zhi’s “Tianshan” and Yin Zhi’s “Died” were bothFor the Chong Gua, people with Chong Gua cannot be later than the three generations, so they are treated as saints from three generations before. This is of course a challenge to the saying “King Wen Chong Gua”. “Han Shu·The Book of Art” says that King Wen “wrote the upper and lower chapters”. From the previous and subsequent chapters, the so-called upper and lower chapters are the upper and lower chapters, which is the hexagram and yao section of “Yi Shu”. However, some of the work in the Yi Dao Yi happened after King Wen. So Ma Rong (79-166 AD), Shu Li (187-219 AD) and others revised and wrote it, proposing that King Wen only wrote the hexagram and the Yao Dao was done by Duke Zhou.
It is not difficult to see that the following statements about the origin of the “Book of Changes” are all vague discussions based on the influence and ambiguousness of the influence of the “Book of Changes”.
The discovery of the divination number of heavy hexagrams in the Yin Dynasty proves that heavy hexagrams did not begin with King Wen. So, can we say that the “Book of Changes” has nothing to do with King Wen of Zhou and Duke of Zhou? I think it is not as good as this. I later said that the source of the “Book of Changes” is based on the basis of the promotion of the report, saying that there are real factors and that the promotion of the report has fair components. The problem is how to analyze and deal with the statement that “Wang Wang was imprisoned and performed the “Book of Changes”.
“King Wen was imprisoned and performed the “Book of Changes”” is an original saying. Sima did not know the details and made an error guess that “the Eight Trigrams of “The Book of Changes” are sixty-four Trigrams”. Ban Gu said this and believed that the “Book of Changes” had a distinction between “Book of Changes” and “Book of Changes” had a simple judgment on the right to invent the hexagrams and lines in the previous and next chapters to King Wen of Zhou, which was a more wrong. In my opinion, King Wen never emphasized the Book of Changes, nor did he write hexagrams or lines. So what kind of “Book of Changes” performed by King Wen is like? The author will propose a new hypothesis below.
2
There is the “Book of Changes” in the secret palace, and the “Book of Changes” in the “Book of Changes” in the prescription. The “Book of Changes” in the secret palace is used to “express virtue”, and the 
發佈留言