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About Wang Chuanshan’s criticism of “Diwei” and “Hong Fanju”
Author: Gu Ruiming
Source: “Zhouyi Research” (Jinan) 2019 Issue 1
Time: Confucius was in the 2570s and the 2nd month of the Gengzi period, Yiyou
The purpose of the discussion is: Yixue philosophy, history, and Song and Ming dynasties.
Content summary: The Yi learning of Yang Xiong, Sima Guang and Cai Shen is now simulated in the “Book of Changes”, Chuanshan’s criticism of this can be said to be the most dramatic and has no spare effort. In “Diuwei”, the lines are different from the lines and the lines are different from the lines in “Yuanbao”, and in “Yuanbao”, there are no lines, which are both contrary to Chuanshan’s idea of ”Diuwei” difference. At the same time, “The yao is the movement of the whole country”; while “The yao” only has a divination of a hexagram without the change of the yao, which is the same as the magical saying of “The yao” of “the changes are not inhabited, and the six yao” in the “Book of Changes” is different, so it is based on its most basic and cannot be as good as the yao’s movements. Chuanshan’s criticism of “Hong Fannuan” is not only in his works that describe “The Book of Changes”, but also in “Shangshuoluo”. Chuanshan explored the method of “Hong Fannuan”, and believed that it became odd and even, and was inconsistent with both image and reason. From the most basic point of view, it is because it is completely inconsistent with the “instant account and immediate learning” and “get rid of auspiciousness” advocated by Chuanshan. Chuanshan’s criticism is behind it, and it is not a matter of defining the system from the perspective of consideration.
Keywords: Wang Chuanshan/Easy Pictures/Diudu/Hongfan Huangsheng Inner Chapter/Wang Chuanshan/learning of Changes-related diagrams/Qian xu/Hongfan huangji neipian
Title notes: National Social Science Fund Youth Project: “Six Dynasties Yixue Research” (18CZX022).
There was an instant in the Ming and Qing Dynasties that elephant-like Scriptures, represented by Huang Zongxi’s “Illustrated Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathematical Mathe The academic community has sufficient discussions about the overall trend of above scholars and specialists and book criticism. However, as a heavy-level scholar in the Ming and Qing dynasties, Wang Chuanshan’s understanding and attitude of calligraphy is more complicated, and needs to be clearly defined in the transformation of Ming and Qing thoughts and the overall structure of Chuanshan’s philosophy.
Kuaishan highly criticized the representative of Beijing House.>Baohao.com‘s hexagrams, Shao Yong’s acquired learning, Wei Boyang’s alchemy studies, and Yang Xiong, Sima Guang and Cai Shen’s studies. Among them, the important part of the Yi learning of Yang Xiong, Si Ma Guang and Cai Shen is now simulated in the “Book of Changes”, Chuanshan’s criticism of this can be said to be the most intense and has no spare energy. The assessment of these criticisms helps us fully understand the faces of Chuanshan Yixue and the International Yixue in the Ming and Qing Dynasties.
1. The work of “The Book of Changes”
The tradition of tradition is the basic situation of learning, and in addition, “spending” is also a situation. The Book of Changes is a book of divination. The works that include the conditions of the Book of Changes will imitate new divination content and procedures, which will further lead to the generalization of divination. Therefore, Chuanshan has no time to criticize this type of academic. He summarized this kind of study of “The Book of Changes”:
Such as in “Taixuan”, Sima Junli “Diwei”, and Cai Zhongmo’s “Hong Fanju”, and his imagination. ①
In the Han Dynasty, there was no better way than to be brave. He wrote “Reverse the Reverse the Reverse the Reverse” and “The Discussion” and “Fayan”. As for the “Taixuan” he wrote about the “Book of Changes”, it was especially a work that was exhausted.
“Taixuan” can be said to be a collection of representatives of the achievements of Yixue in the Han Dynasty. Xu Xie directly believed that “Taixuan” is the development of hexagrams”②. Zheng Wangeng pointed out: “Taixuan” is a product of Meng Jingyi’s learning to improve the philosophical and theoretical process.” ③ “Taixuan” uses 81 poems, 729 poems, and Meng Jingyi’s learning to match one year with 60 hexagrams, 360 lines. The difference is that the Yi Gua is the main 6 days and seven minutes, while the “Tai Xuan” is the main 10-day, and the other 10-day song is the main 10-day song, so the eighty-one song is the main 1/2 day. There is a difference between this and the number of one year. It is enough for a year. The number of one year is to support the two hexagrams of Qian and Kun. This is actually to simulate the use of nine and six and two lines of Qian and Kun in the “Yi”. The problem is: whether the amount of time that Yang Xiong wants to be attached to is the ancient “Fourths of the Year”, “Taishi’s Years” or “Three Sects”, or only one large number. Yang Xiong did not say it clearly in “Tai Xuan”. The decision made by Yang Xiong’s “Xuantu” is half a day, and the pursuit and the winning rate are half a day. The combination of 365 and 1/2 days is obviously more than 365 and 1/4 days. Sima Guang’s note was half a day and wins 1/4 day ④; and some people think that the eighty-one songs combined and the second ones combined are 365 and 385/1539 days, and they are combined with the three divisions⑤. In fact, these three statements have no direct basis in Yangxiong’s book, and the last statement is a reversal based on the view of “Taixuan” and “Three Symbols”. “Tai Xuan” describes the “Three Sects”, “Han Shu” version:
It uses the law of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the magnitude of the Therefore, “Xuan” Sanfang, Jiuzhou, and Twenty-SevenThe department, the eighty-family family, the two hundred and forty-three tables, and the seven hundred and twenty-nine crowns are divided into three volumes, namely one, two, and three. They are in line with “Taishiyu”, and there are also artistic confusions. ⑥
The comparison of Ban Gu’s statement is more ambiguous. First of all, he believed that “Taixuan” corresponds to “Taishiyu” and did not directly refer to “Three Symbols”. Although he said that from some basic data, it is similar or similar to the two-year law, some scholars pointed out that there are still differences between the two⑦. Secondly, what Ban Gu said about “correspondence with Taishi” does not explain whether the structure of the entire “Fang, state, department, family, and crown” corresponds to “Taishi”, or whether the basis of age is equivalent to “Taishi”. Again, the article says that “Taixuan”
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