The Lord respects and builds on it.
Yixue is mainly divided into two schools, namely the Xiangma school and the Yili school.
The Xiang Mathematics School focuses on interpreting the Zhou Yi scriptures from the hexagram (and the odd and even numbers of yin and yang). In contrast, the Yili school focuses on the meaning and truth of the hexagrams.
Obviously, the opposition between these two schools of thought is the theory of taking images and taking the doctrine of righteousness.
In the Yi Chuan (pre-Qin period), the number of images and the principle of righteousness coexisted.
However, in the Han Dynasty, these two methods of solving Yi were debated, and the study of elephant numbers became the mainstream of Yi learning. During the Wei, Jin, Sui and Tang dynasties, the Yili school accumulated steadily, and outstanding figures like Wang Bi emerged, and then occupied the peak. In the Song and Ming dynasties, Yixue once again formed a situation where the number of elephants and the theory coexisted, and it is worth noting that in line with the Taoism of the Song and Ming dynasties, the study of the number of elephants was divided into two, and the school of elephants and mathematics was dividedThere are more kinds of righteousness and reasoning, and it is divided into different sects such as the school of science, the school of qi, the school of mind, and the school of utilitarianism.
Look, elephant numbers and righteousness are like enemies who attack and influence each other.
(1) Han Dynasty Elephant Mathematics School
The representatives of the Han Dynasty Xiang Mathematics School belonged to Meng Xi, Jingfang, and Yu Translation.
Meng Xi explained the Zhou Yi with the theory of yin and yang, and speculated on the changes in the climate with the change of the hexagram image, and was an advocate of the hexagram qi theory in the Han Yi. The so-called hexagram qi is to use eight trigrams or sixty-four hexagrams to match the four hours of the year, the twelfth month, the twenty-fourth qi, and the three hundred and sixty-five days of the year, and use this to explain the changes in the solar terms of the year. Meng Xi designated Kan, Li, Zhen, and Dui as the four positive hexagrams, which were respectively in charge of the six solar terms (from the winter solstice to the stunning, from the spring equinox to the mango seed for the earthquake hexagram, from the summer solstice to the white dew for the separation hexagram, and from the autumn equinox to the heavy snow for the hexagram).
Qing Huidong's "Yi Hanxue" In addition, one hexagram is six, each hexagram is in charge of a solar term, such as the sixth day of the first month of the Kan hexagram is the winter solstice, the ninety-two is the small cold, the sixth is the big cold, the first is the beginning of spring, the ninth five is the rain, and the sixth is the sting.
The remaining 60 hexagrams are accompanied by 12 hexagrams (5 hexagrams per month) and 72 phenology.
Here, the most creative thing is that Meng Xi selected 12 hexagrams (Fu, Lin, Tai, Dazhuang, Yu, Qian, Ji, Xuan, No, Guan, Peel, Kun) to explain the growth and decline of Yin and Yang in a year.
From complex to dry, the yang is gradually increasing, which is the process of yang and yin dissipation.
From Ji to Kun, Yin Yao is gradually increasing, which is the process of Yin and Yang dissipation.
Therefore, the 12 diagrams are also known as the 12 hexagrams or the 12 news hexagrams.
Later, Jingfang further developed Meng Xi's hexagram theory, and also creatively put forward the Eight Palaces Theory (according to the order of Qian, Zhen, Kan, Gen, Kun, Xun, Li, and Dui, the sixty-four hexagrams are divided into eight groups, so they are called the Eight Palaces) and the Najia Theory (the Eight Palaces hexagram is matched with ten heavenly stems, and each of its hexagrams is matched with twelve earthly branches, because Jia is the first of the ten stems, so it is called Najia), and the change of the hexagram is used to explain the process of yin and yang. Jingfang believes that the change of yin and yang determines the change of climate, and more importantly, it determines the good and bad of personnel.
Talking about the catastrophic changes of yin and yang is a major feature of Yixue in Jingfang and even in the Han Dynasty.
Qing Huidong's "Yi Hanxue" At the end of the Eastern Han Dynasty, Yu Fan abandoned the theory of yin and yang catastrophe and led the theory of hexagram qi to the theory of hexagram change. However, Yu translates the solution and takes the image, leading the study of the Han Yi image number to the extremely complicated road of solving the easy.
The extremes of things must be opposed, so the school of righteousness represented by Wang Bi was introduced.
(2) Jin and Tang Yili schools
Yu Chuan pushed the study of Han Yi Xiang to the extreme. At that time, many people felt that it was unnecessary and impossible to grasp the spiritual essence of "Zhou Yi" through symbolic things.
In this way, it is inevitable to replace concrete objects with abstract meanings. Wang Bi completed this transformation at a time when Yixue needed to change, thus founding the Yili School.
Wang Bi believes that things are divided into several categories, and each type of thing has its commonality, that is, the righteousness of that type of thing. Take the two hexagrams of Qiankun and Kun, the righteousness of the Qiankun hexagram is strong and healthy, and everything of this nature, such as dragon, horse, heaven, king, and father, can be classified in this categoryThe principle of the kun hexagram is softness and obedience, and everything of this nature—such as sheep, cattle, land, ministers, and mothers—can be classified in this category. That is to say, as long as the meaning of the hexagram or the image is spoken, all such things are said, concisely and clearly.
Obviously, Wang Bi liberated people's interpretation of "Zhou Yi".
Subsequently, Han Kangbo summarized Wang Bi's doctrine from the height of righteousness. Han Kangbo clearly pointed out that the book "Zhou Yi" is like a clear meaning, and the gossip and the sixty-four hexagrams and their hexagrams have the principles of the world;Bagua alone cannot exhaust the changes of things, so it is re-divided into 64 hexagrams, each hexagram and six hexagrams, which are used to symbolize the change of things, so as to explain the meaning of personnel chaos and the effect of moving with the times. What does that mean?That is to say, if you spend some time studying "Zhou Yi", you can grasp the principles of the world and the way of change!
In short, people should not stop at the facts, but should explore the truth behind them.
At that time, the Yili school overwhelmed the Xiangmath school and leapt into the Yixue sect.
(3) The Mathematical School and the Xiang School in the Song and Ming Dynasty Yixue
The Xiang Mathematical School in the Song and Ming Dynasty was divided into the Xiang School and the Mathematical School.
The representative of the school of mathematics was Shao Yong of the Northern Song Dynasty. Shao Yong did not talk about hexagrams, but talked about the changes of hexagrams on the basis of odd and even numbers, and advocated "counting the images", which is called mathematics. Shao Yong introduced a set of schemas for the four positive hexagrams with Qiankun Kanli, believing that such schemas were drawn by Fu Xi, with hexagrams without texts, and naturally existed, so they had the name of "innate";In contrast, Shao Yong believes that the schema of the Han Yi with Kanli Zhen as the four positive hexagrams is the Yi of King Wen, which is derived from the Yi of Fuxi, and is not out of nature, so it has the name of "the day after tomorrow".
Qing Hu Wei's "Easy Diagram Discrimination" Shao Yong has explanations for both types of schemas, but he prefers the former.
Unlike the Shao Yong School of Mathematics, which advocated that "there are numbers and then there are images," the Zhu Zhenxiang School of the Southern Song Dynasty advocated that "there are images and then there are numbers." In Zhu Zhen's view, the image of a hexagram is the body of a hexagram, and the purpose of Fuxi to set up a hexagram is to teach people to observe hexagrams and speculate on good fortune and evil, but later sages, such as King Wen, were worried that ordinary people's intelligence was not enough to observe hexagrams and know good luck and evil, so they had to use hexagrams to clearly say the good and bad luck of hexagrams. This also means that it is wrong to deviate from the hexagram and pursue righteousness contrary to the principle of "the saint erects the image with all his heart."
Song Zhu Zhen's "The Biography of Han Shang Yi" Zhu Zhen took this as a starting point to develop his Yi study and became a representative of the Xiang School.
In addition to inheriting the Han Yi's style of solving Yi with elephant numbers, the Xiang Mathematical School in the Song Yi Dynasty put forward various schemas to explain the principle of "Zhou Yi", which was called the study of books by scholars in the Qing Dynasty.
The study of books in Qing Hu Wei's "Yi Tu Ming" is a form of the study of elephant numbers, which was very popular after the Song Dynasty.
(4) The school of righteousness in the Song and Ming dynasties
During the Song and Ming dynasties, the Yili School formed three branches: the School of Science represented by Cheng Yi and Zhu Xi, the Qi School represented by Zhang Zai and Wang Fuzhi, and the Xin School represented by Yang Jian and Wang Ji.
The school of science regards reason as the highest category of easy learning to control the changes in images, numbers, times, and positions, and accordingly puts forward the proposition that "body and use are one source, and microscopic and uninterrupted", and clearly pointed out that reason is the body and the image is the use.
The Qi school put forward the proposition that "there is qi and there are images", and explained the changes of hexagrams and the meaning of hexagrams and hexagrams with the process of yin and yang qi being endless, so as to establish the easy-to-learn system of the qi school.
As a representative of the school of mind, Wang Ji took conscience as the highest category of easy learning, put forward the proposition of "easy is easy to understand", and then argued that the conscience of the heart is the origin of all things in heaven and earth.
It can be seen with the naked eye that like the Mathematical School and the Yili School, both the interpretation of the text of the "Zhou Yi" and the elaboration of the theoretical ideas of the "Zhou Yi" have their own characteristics, which is eye-opening.
What's even better is that these two factions influence each other and achieve each other, and it is very lively!
Exhaust reason to advance its knowledge.