According to Mr. Gao Feng, "The Book of Changes was written in the early Zhou Dynasty" and "The Book of Changes was written in the late Zhou Dynasty", with a difference of six or seven hundred years. Although there are many correct and instructive contents in the latter's annotation to the former, there are also some mistakes in the interpretation, attachment and even the use of the title. He also thinks that the Book of Changes is simple in words, simple in annotations and often incomplete, while the Book of Changes obviously has more abstract ideas and philosophical concepts and a certain system. In this respect, it cannot be confused with scripture at all.
In view of this, he clearly put forward that "it is not necessary to talk about the Book of Changes as the boundary, and it is not necessary to talk about the Book of Changes as the basis". This idea of Mr. Gao Feng is fully reflected in Zhouyi Ancient Classics's Notes to the Present and Biography of Zhouyi. The former focuses on clarifying the contents of ancient classics and strives to write articles on the text. Although it is widely cited to study the meaning of words and sentences, it deliberately does not involve Yi Zhuan and does not use biographical materials. The latter notes Ten Wings, juxtaposing them with Zhuan Jie respectively to show the similarities and differences between the original intention of Jing and Zhuan Jie. Zhouyi is an ancient divination book. However, Mr. Gao Feng believes that there was no concept of elephant number in the early Zhou Dynasty, and the theory of elephant number actually began after the formation of Zhouyi. The symbolism of divination, divination and divination in Yi Zhuan represents the consciousness in the late Zhou Dynasty. In the study of Yi, Mr. Wang adopted a scientific and cautious attitude on how to correctly explain the problem of image number. The performance is as follows:
First of all, Mr. Gao Feng tried his best to explain the original meaning of the scripture in the annotation of the hexagrams in the Book of Changes. In his view, the relationship between divination, divination and image number in scripture cannot be explored by today's people. If people devote themselves to the exploration of this relationship, they will inevitably learn their wisdom and even go astray into witchcraft superstition. Therefore, his interpretation of the hexagrams categorically abandoned the image number theory and did not involve the image number theory at all. Instead, they explain their original meanings one by one according to different categories, such as "words to remember", "words to take pictures", "words to tell things" and "words to break accounts".
Secondly, as for the annotations of Yi Zhuan, anyone who doesn't talk about the number of images in the text of Yi Zhuan also tries to sweep away the number of images and only truthfully explain its original meaning. Mr. Gao Feng thinks that Yi Zhuan talks about the number of images everywhere, such as the six-day, nine-day, four-day, four-day, six-day and six-day images of the previous hexagrams, and the nine-day, four-day and nine-day images of Chike, and there are no images at all. Therefore, for this part of Yi Zhuan, he only explained it with the article, not attached to the image number theory, and even added more details.
Third, Mr. Gao Feng's attitude is seeking truth from facts and trying to be simple and clear. In the Annotation of the Book of Changes, he specially wrote the explanation of the number of images in the Book of Changes, so that ordinary people can know its general laws and master them. In all the specific annotations of biographies, we should pay attention to the combination of hexagram shape, hexagram name, hexagram nature, hexagram order and hexagram parity to explain the basic content and main basis of the classic interpretation of Yi Zhuan. Similarly, the theories of deduction and subjective hollowing are not derived from this. For example, the fourth meaning under the word "Qu" in Chinese Dictionary is "Yin". Take the words "Book of Changes, big livestock and wine" as an example: "What day is it today? It's a journey, it's a constant ",and he quoted Mr. Gao Feng's" Zhouyi Ancient Classics Today's Note "as saying:" In the journey, doubt should be read as Hugh, and the ancient word is universal ... Hugh is a word, which means to be sheltered by heaven. This cloud is' what day's trip', that is' what day's interest'. " Here, Mr. Wang has seen through a key generic word, revealing that "Qu" has the meaning of "Yin", and the 3,000-year-old ancient scripture is suddenly penetrated, which adds another meaning to the explanation of this word.
Example 2, under the word "Kang" in the Chinese Dictionary, take the divination of the Book of Changes and the Golden Melon as examples: "Kang Hou uses Xi Ma Shufan to collect it every day", and at the same time quote Mr. Gao Feng's Zhouyi Ancient Classics Today's Note: "Kang Hou, the younger brother of Zhou Wuwang, is named Kang Hou or Kang Shu." According to the old interpretation of "Kanghou", it is "the Hou of Kang Min and Anguo", which means looking forward to literature; Mr. Gao Feng regards him as the younger brother of King Wu, which is rarely recorded in other ancient books. But it is enough to revise the old theory and make its own invention because of its historical collection and symbolic significance.
In the third example, under the word "shou" in the Chinese Dictionary, the twelfth item is listed as "integrity and moral integrity". For example, under the Book of Changes: "Those who fall will resign", and Mr. Gao Feng's "Notes on the Book of Changes" says that those who fall will agree, dare not insist on their own opinions, and therefore will yield. The old annotation of "not observing" is also puzzling. Teacher Gao Feng taught the word "shou" to mean "integrity", revised the old notes and straightened out the meaning of the text, which can be consistent with the theme of this chapter. This is another example of the breakthrough in the textual exegesis of Yi Zhuan. Zhouyi is an ancient divination book, which records and reflects the divination activities of the ancients. Later generations often learn and speak the Book of Changes, which involves divination. Divination is the product of superstitious activities, but it has its specific historical background and has a great influence in its spread. It is the proper meaning of traditional cultural science research to study and summarize the ancient divination methods. However, in the past, there were not enough records. For a long time, although people have made a lot of textual research and explanations on the divination methods contained in the earliest existing important documents and materials in China (such as Zuo Zhuan and Guoyu) and collections, there has always been "insufficient consideration." One of the outstanding manifestations of the latter aspect is that there is a great one-sidedness in the understanding of divination methods in the late Zhou Dynasty: "Obviously, it became a divination, but it did not change its mind and became a divination." This has become a difficult problem in the study of Yijing for a long time. In his series of works on the Book of Changes, Mr. Gao Feng not only comprehensively summarized the detailed steps of "the method of forming hexagrams" in the Book of Changes, but also fully and reasonably explained his "the method of changing hexagrams" in combination with relevant records in comic books, Zuo Zhuan and Guoyu, which is the first time since the Han Dynasty to break through the scope of the Book of Changes.
Mr. Gao Feng specifically answered the two long-standing puzzling questions "Why there are divination changes" and "How to identify divination changes" in the Book of Changes, and summed up the method of "seeking appropriate changes" on the basis of deduction and calculation. Because he combined the literature materials with Zuo Zhuan and Guoyu and studied them repeatedly, he uncovered the mysterious cloak of "the method of changing one's mind" for more than two thousand years and revealed the true face of ancient witchcraft, thus opening an important door for studying ancient divination more scientifically.
The other article, The Interpretation of Zhouyi on Zuo Zhuan's Mandarin, explains the records of Zhouyi (Article 22) in Zuo Zhuan and Guo one by one, revealing its image number, image meaning and interpretation of divination. This article was published in 1962, and its embryonic form and basic conclusion have been found in the article Evidence of the Eastern Zhou Dynasty in A New Examination of the Book of Changes written in the 1930s. Yi is different from Yi Zhuan (Ten Wings). The annotations of Zuo and Guo not only talk about hexagrams, hexagrams' names, hexagrams' words and hexagrams' words, but also talk about hexagrams, hexagrams' names, hexagrams' words and hexagrams' words. Therefore, if you are not familiar with the ancient divination laws, it will be difficult to identify the reasons for the changes, and it will be impossible to be familiar with the original contents of ancient books. For example, in Zuo Zhuan's Nine Years of Xianggong, there are always different lawsuits about what it means, such as "when you encounter eight roots, it is called the Sui of the roots", and the national danger is now: "Dezhen repents at all eight". This paper makes an incisive explanation here: the former is mainly occupied by the hexagrams in Zhi Gua because of its "five stubborn things should not be changed" and "easy hexagrams are more than unchanged"; The latter is occupied by two hexagrams because "three hexagrams should not be changed" and "easy hexagrams are equal to unchangeable hexagrams". Witchcraft superstition tries to create mystery, and scientific research can make a reasonable and clear explanation for ancient divination. This is another example of Mr. Gao Feng's scientific research on ancient divination and his unprecedented achievements.