Where does Zhou Yi come from, where does I Jing come from

When King Wen was imprisoned, he deduced "Zhou Yi"; Answer Supplement Confucius wrote the Spring and Autumn Period in the midst of poverty; After Qu Yuan was exiled, he created "Lisao"; Zuo Qiu Ming wrote "Chinese" after losing his sight; Sun Bin was cut off his kneecaps and compiled "The Art of War"; Lü Buwei was demoted to Shu, and "Lü's Spring and Autumn" was circulated in the world. From Sima Qian's "Book of Reporting to Ren'an".

The Historical Records contain that "King Wen detained and performed Zhou Yi", so the ancients mostly agreed that the "Book of Changes" was written by King Wen of Zhou according to Sima Qian's words.

Today, people have a different view. Due to the early writing of the book and the evolution of the meaning of the text with the times, the content of the Book of Changes was not easy to read during the Spring and Autumn Period and the Warring States Period. What we call "Zhou Yi" today usually refers to the combination of the I Ching and the I Chuan.

The origin of the classic Zhou Yi is as follows:

1. Bagua is a holy thing, placed on the door, placed in the hat ornament, it can ward off evil spirits. Warding off evil is only its small supernatural power, and its great supernatural power is able to predict good luck and evil because of the past. The gossip is "Zhou Yi".

The gossip was too simple in the end, and later these hexagrams were re-added, and the two hexagrams were re-made into one, and according to the inevitability of mis-listing and combination in arithmetic, it became sixty-four hexagrams, which is the hexagram segment in "Zhou Yi".

2. There are six paintings in a hexagram in "Zhou Yi", and each painting is called a line - the order of the six lines is counted from bottom to top. Some of the words belong to the whole of the hexagram, and some belong to each line, so they were later called hexagrams and hexagrams. This kind of hexagram and epigram is also the divination record of the divination official, but it is different from the nature of the oracle bone divination.

3. Judging from the historical stories and customs in the hexagrams and proverbs, we know that these are the records of the early Western Zhou Dynasty, and many of the records are incoherent, probably because of the juxtaposition of several dictions. At that time, the divination official put these hexagrams and words in the order of hexagrams and hexagrams, and it became the book "Zhou Yi".

4. "Zhou Yi" has now become the first part of the Confucian classics, but early Confucians have not paid attention to this book. Confucius does not talk about strangeness, force, chaos, and gods, although there is a sentence in the "Analects" that "fifty to learn "Yi", you can have no big mistakes", but another book is "Fifty to learn, you can also have no big mistakes", so this sentence is very suspicious.

"The Three Sages of Yi Geng", which is the author of the Qin and Han dynasties, is the recognized theory of those who formed the tradition of Yi learning in ancient times, and it is also a question that we must first understand when we begin to study Yi scholars. After the Qin and Han dynasties, Confucian scholars jointly determined that it was our ancestor Fuxi who began to draw gossip; The one who deduces gossip is, of course, King Wen of Zhou; It is Confucius who carries forward the essence of easy learning. Therefore, to say "Yi Geng Three Sages" refers to the painter of the hexagram Fu Xi, the interpreter of the hexagram King Wen, and the narrator Confucius.

In fact, King Wen performed hexagrams and made "hexagrams", and his only son, Duke Zhou, expounded King Wen's thoughts, and carried them forward and expanded, so he wrote "Hexagrams". Why is Zhou Gong not mentioned among the Three Sages? According to the Han Confucianism, according to the ancient patriarchal concept, father and son obey each other, so there is no other mention of Zhou Gong among the three sages.

On this issue, it is still difficult to determine whether the case is fair and justified in such a conclusion. Of course, it was Fuxi who started to draw hexagrams, there is no doubt about it. After King Wen's hexagram and Zhou Gong's ancestor, after Confucius carried it forward, he insisted on relying on Zhou Gong's literary and academic contributions.

At the same time, it should not be easy to slip away the word "more" in the "more three saints". The so-called "three saints of Yi Geng" refers to the fact that Yi Xue has been sorted out by three sages and scholars before it can be carried forward. Starting from Fuxi's painting of gossip, to the Shang and Zhou dynasties, and then through the research and writings of King Wen, Zhou Gong, and Confucius, the system of academic thought of "Zhou Yi" was established.

Therefore, it can be known that the phrase "Yi Geng Three Sages", strictly speaking, should be for the book "Zhou Yi". If it seems a bit far-fetched to all easy-to-learn systems, deadlifting Fuxi to make do with the Three Sages. Along with this problem, there is the problem of "King Wen's Performance" and repeated interpretation into sixty-four hexagrams.

It is a recognized fact in ancient and modern times that Fuxi painted hexagrams, which was deduced from the eight trigrams into sixty-four hexagrams, but there are four theories: (1) It is believed that the sixty-four hexagrams are also arranged by Fuxi. (2) Some believe that the sixty-four hexagrams are also the interpretation of King Wen.

3) It is the Shennong clan who believes that the rehearsal of the gossip into sixty-four trigrams. (4) The person who thinks that the person who repeats the hexagram is Xia Yu. The first argument is most powerful with Wang Bi (auxiliary heir) and others, the second argument is Sima Qian and others, the third argument is Zheng Xuan and others, and the fourth argument is Sun Sheng and others.

It is not easy to establish these four theories based on Chinese evidence, and it is almost impossible. As for the person who identifies the repetition of the hexagram as King Wen of Zhou, it is probably from the word "performance" of "King Wen Yanyi", which cannot be said to be the meaning of the interpretation of the sixty-four hexagrams, but can only be said to be the order and way of the arrangement of the sixty-four hexagrams in the book "Zhou Yi", as well as the interpretation of the hexagrams in the book "Zhou Yi", which is undeniable, and is the masterpiece of King Wen. The question of why the arrangement is headed by the Kun hexagram is worth studying, and Wang Fuhei's proposition that the repeated rehearsal of the sixty-four hexagrams is still the creation of Fu Xi, which is the most reasonable.

"I Ching" is a book used to occupy the Zheng in ancient China, generally known as "Zhou Yi". It was meant to be a book.

In ancient times, the Duke of Zhou was talking about the title of the Zhou Dynasty, and the one who got the title assisted the King of Zhou to govern the world. The first generation of Zhou Gong in history was surnamed Ji Mingdan (about 1100 BC), also known as Shudan, the fourth son of Ji Chang, King Wen of Zhou.

Zhou Gongdan, surnamed Ji, named Dan, also known as Shu Dan, was the first Zhou Gong of the Zhou Dynasty. He was a politician, military strategist, thinker, and educator in the Western Zhou Dynasty, and was revered as a "Yuan Sheng" and a pioneer of Confucianism. The fourth son of King Wen of Zhou and the half-brother of King Wu of Zhou.

Because the mining is in Zhou, it is called the Duke of Zhou. After the death of King Wu, his son King Cheng was young, and he became the regent of the country. After the death of King Wu, he put down the rebellion of the "Three Eunuchs", practiced feudalism, built the Eastern Capital, made ceremonies and music, and became the king, which played a key role in consolidating and developing the rule of the Zhou Dynasty and had a profound impact on the development of Chinese history.

At that time, Zhou Gong was not only an outstanding politician and military strategist, but also a versatile poet and scholar. His brothers Uncle Guan, Uncle Cai, Uncle Huo and others colluded with Shang Zi Wu Geng and Xu, Xian and other Dongfang Yi people to rebel. He was ordered to send out his army, and after three years he put down the rebellion and extended his power to the sea.

Later, it was built as the eastern capital of Zhouluoyi. Legend has it that he made ceremonies and made music, and established a system of rules and regulations. His remarks can be found in the "Book of Shang", and he is respected as the founder of Confucianism, the ancient sage most revered by Confucius

Even if I am declining! For a long time, I no longer dreamed of Zhou Gong. "Wenwu Zhou Gong" is the most admired figure of Confucius, and King Wen laid the foundation, King Wu Dingding, and Princess Zhou Zheng.

It is precisely because King Wen and King Wu were the monarchs, and the Duke of Zhou formulated the system of etiquette and music hierarchy for the Zhou Dynasty, so that the Confucian school worshiped the Duke of Zhou and Confucius as the sect, and then the Confucian Temple also took the Duke of Zhou as the main worship, and Confucius and other sages as the companions. However, in the Kaiyuan period of the Tang Dynasty, Li Longji, the emperor of Tang Xuanzong who had a strong desire to control, could not tolerate the "Zhou Zhao Republic" after the death of King Wu of Zhou, the young reign of King Cheng, and the "Zhou Zhao Republic" after King Zhou Li fled during the Western Weekend Period, so he ordered to cancel the qualification of the Zhou Gongwen Temple to worship and change to Confucius. Zhou Gongmiao Zhou Gongdan is the king of Zhou Wu Ji Fa (?)

1043 BC). In the battle of Zhou's annihilation of Shang, he was "often a left-wing martial king, and he used things for the most." "Two years after the destruction of Shang, King Wu died of illness, and his son King Cheng was young and was regent by the Duke of Zhou.

King Wu's other two younger brothers, Uncle Guan and Uncle Cai, were unconvinced. They spread rumors that the Duke of Zhou had ambitions and might plot to kill King Cheng and usurp the throne. When Zhou Gong heard this, he said to Taigong Wang and Zhao Gong:

Therefore, I took on the responsibility of regency regardless of my personal gains and losses, because I was afraid that the world would be unstable. If the country is in turmoil and the people are devastated, how can I be worthy of the great trust placed in me by my ancestors and ancestors, and King Wu? Zhou Gongdan said to his son Bo Yu, who was about to attack his lord and lived in the fief of Lu State

I am the son of King Wen, the younger brother of King Wu, and the uncle of King Cheng. But I always pay attention to diligence and frugality, humility and sincerity, lest I lose the sages of the world. When you go to the country of Lu, don't be arrogant."

Legend has it that he promoted the well field, made rituals and music, established rules and regulations, and advocated "Mingde and prudent punishment". His remarks can be found in the "Book of Shang" and other articles.

It's not a person, it's a book, a Chinese Confucian classic, one of the Six Classics. Formerly known as "Yi" and "Zhou Yi", it was commonly known as "I Ching" in the Han Dynasty. The word "easy" is the meaning of "simple"; Another saying is the meaning of "change", which means to use the change in the number of yarrow to ask for the change of the matter, so as to clarify doubts.

Zhou Yi is the "Yi" written by King Wen of Zhou, and the history says that the "Book of Changes" tells about yin and yang gossip, divination solutions, etc.

The Zhou Yi is one of the traditional classics, which is said to have been written by Ji Chang, the king of Zhou Wen, and includes two parts: the Jing and the Biography[1]. The Sutra is mainly sixty-four hexagrams and three hundred and eighty-four hexagrams, and the hexagrams and hexagrams have their own explanations (hexagrams, hexagrams) for divination.

The Biography contains a total of 10 articles in seven types of texts that explain hexagrams and epigrams, collectively known as the Ten Wings, and is said to have been written by Confucius.