Compared with other collections, Li Dingzuo's Zhouyi Collection is quite different in compilation. The first is that he doesn't concentrate on his notes. "The book * * * The Book of Changes has more than 2,700 sections", but Li's style is only 108 sections, accounting for about 5% of the notes on the Book of Changes. This fully embodies the compilation characteristics of Li dingzuo's collection of many experts and his collection-based compilation.
Different from many works that focus on their own comments and judgments, Yu Fan and Xun Shuang have the most annotations in Zhouyi Ji Jie, while Yu Shi's annotations are nearly 1300 sentences, accounting for about 50% of the whole book's annotations, and Xun Shi's annotations are more than 300 sentences, accounting for about ll%. The annotation of Yi by the two universities accounts for such a large proportion that it naturally becomes the core and main axis of the book. Ke Shaowen said: "Li Dingzuo's Collection of Zhouyi, compiled by various factions since the Han and Wei Dynasties, has the most detailed meaning of taking the rest, and won seven or eight of the original books. Therefore, we can still find the path of two sayings, such as Najia Twelve Gua, Bypass Gua and Yijing. " This statement is credible. In compiling and cataloging, Zuo neither chose nor commented arbitrarily. He accepted all opinions with a more generous attitude, and reserved them appropriately even if there were contradictions between them. This is the style of not holding your own will. After 60 years of Qianlong (1795), Lu prefaced Li Fusun's Yi Jie Fu Yi, saying: "Li (Ding You) wrote this book, not by himself, but by various schools. Therefore, all the similarities and differences are often not left behind. Such as "Xuan" in the Ninth Five-Year Plan, Xun Shuang said: Amaranth land, two dishes also. He also quoted Fan's words, "Amaranth" and said "Yes". Land, harmony also. The elm tree, Yu Fan refers to the summer festival, and Cui Jing refers to the spring festival. And so on, can't start again. Another example is Xiao Guo Hai Ci, which quoted Yu Fan's words, saying that you are a bird, and that you are shocked by the sound, and that "you are like a bird, or you are like two yang, and four yin are outside", which is very vulgar. Even Xun Zhuan quoted words, saying that Gu Yu Fan's criticism is vulgar, but it is also contained. If you have to say it by one family, what you take will be narrowed down, and what you do is not done by others. If I cut it down, it will disappear and will not be passed on to future generations. Isn't it a pity? "
When Xiaoguogua was startled, Yu Fan thought, "It's ridiculous to say that divination is like a bird with two yang inside and four yin outside." His proposition is: "From the beginning of being a bird, an earthquake is a sound, and it ends here. In the third part of "Golden", you were shocked when you left. The bird flew and stopped, so the sound of the bird stayed. The upper yin takes the yang, so it's not appropriate to go up, and the lower yin follows the yang, so it's appropriate to make good luck. " According to Yu Fan's explanation, The Book of Jin is the Lingyi Bu of Gan Gong, and The Book of Xiaoguo comes from The Book of Jin. Jin Kun is detached from the top, while Shuo Gua is "detached like a pheasant", so it is said that it is "detached like a bird". In Xiaoguo, divination is vibration, but in Shuo Gua, vibration sounds good, so vibration is sound. The words "stop at the root" and "stop at the root" in Shuo Gua are therefore "stop at the root". The sixth five-year plan is "inappropriate" because softness is strong and righteousness is inverse. In 1993, 62 inherited 93, which means that Yin inherits Yang and righteousness follows, so "there should be a blessing". It can be seen that his image is not the image of painting hexagrams, but the image of saying hexagrams. In the case that Xiao Guo Gua itself can't explain the problem, he extended and deduced according to Fang Jing's Eight Palaces Theory, and circuitously drew out the images listed in Gua Ci and poems from Shuo Gua. Li Dingzuo quoted Yu Fan's explanation under the interpretation of hexagrams. But under haiku, he quoted Yu Fan's so-called "vulgar theory": "Yue: There are two yang, upper and lower yin, like birds, so it is called' birds'." Zhong Song's solution is exactly what everyone opposes. Li Daoping bluntly said, "This is what Yu Jun called' vulgarism'." Is Li Dingzuo at fault here? I don't think so First, Yu Fanzhi did not delete his comments on the theory of vulgarity, but quoted this theory of vulgarity in similar places, which is extremely obvious repetition and contradiction, and most scholars can realize it. Secondly, Li's works are concise, with more than 40 quotations. There is no sense of complexity, which can not be explained by negligence as far as its overall structure is concerned. Therefore. We think that Li Dingzuo's appearance is intentional. What does this mean? It shows that he has a more objective view on the opinions of various schools, but has no view on portal websites. Follow reason. On the other hand, the "theory of vulgarity" criticized by Yu Fan is just simple and clear, which conforms to the Book of Changes itself and is well-founded, while his own explanation is far-fetched and incisive. There is no doubt that Li Dingzuo tried to get rid of his unreasonable piercing when counting the main images. Later, Zhu adopted the "vulgar theory" in the original meaning of Zhouyi, saying: "The hexagrams are empty in outer space, like birds flying." The compromise of the Book of Changes in the Qing Dynasty followed. You can see this here. The preface hexagrams, one of the ten wings of Zhouyi, emphasizes the arrangement of sixty-four hexagrams. After its discussion, the sixty-four hexagrams are combined into an organic whole, which excludes the shallowness of random disorder and gives the classics a deeper connotation. Because the sixty-four hexagrams are arranged in an orderly way, there are different reasons after the first. Therefore, it is undoubtedly more helpful to understand the integrity and systematicness of the Book of Changes by dispersing the preface before each hexagram. Li Dingzuo took this into account when compiling Zhouyi Ji Jie. Cheng Yi, a master of Neo-Confucianism in the Song Dynasty, appreciated this and adopted this compiling method in Yi Chuan Yi Zhuan. Book of Changes Volume 4: "Mr. Yichuan, a storyteller in Chongzheng Temple, and Zheng Shu, a Chengyi in Henan Province, wrote The Book of Changes, and stopped to solve the sixty-four hexagrams, and the preface was divided into heads, and Gary set a seat to solve them." Under the influence and promotion of the two famous books "Yi", so did most editors in later generations. Li Dingzuo is undoubtedly original.
The preface to the hexagrams was scattered before the sixty-four hexagrams, which was closely related, but it reduced the systematicness and integrity of the preface to the hexagrams itself. Naturally, one thing was noticed and another thing was lost. To this end, Li Dingzuo did not avoid repetition and confusion, and listed the preface and divination separately after the volume. His courage is admirable. Compared with Cheng Yi's Yi Chuan Yi Zhuan, which doesn't list the preface divination completely and separately, Li Dingzuo's method is naturally better. What is more significant is that Li Dingzuo's annotations to the two prefaces are different, which not only retains more ancient annotations, but also reduces repetitive and complicated components. Li dingzuo's compilation of Zhouyi Ji Jie is an innovation in the compilation of Yijing. He gave priority to Yu and Xun, and listed many schools of thought, which was simple and important, and there was no problem of quoting classics and voluminous books. It can be said that the writing method is perfect. In the compilation style, Li first listed the classics, and then cited various notes. Generally speaking, in order to avoid complexity, every article will quote one or two schools. Li's own notes are very few, all marked with the word "press", and many economists often attach the word "press" to their explanations. This writing method of expressing one's views on the Book of Changes on the basis of agreeing with the pre-Confucian annotations avoids the difficulty and suspicion of forcibly making a new explanation that is intentionally different from others, and is undoubtedly the most appropriate writing method for those scholars with strict attitudes. Li dingzuo's compilation method is an innovation on the basis of inheritance, and it also opens up a new way for later generations to compile Confucian classics, especially the interpretation of Zhouyi.
At the end of the Eastern Han Dynasty, Zheng Xuan's mixed study of ancient prose broke the view that the Confucian classics were the gateway of the Han Dynasty, so the method of combining the strengths of various schools came into being. How to analyze the Analects of Confucius, Fan Ning's Biography of Spring and Autumn Valley, Du Yu's Biography of Spring and Autumn Zuozhuan, etc. This way is not obvious in the study of the Book of Changes. Confucius' Book of Changes Justice doesn't quote many words, so that "every sentence is explained by empty words". Nevertheless, Li Dingzuo's compiling method of Zhouyi Ji Jie was inherited from here. According to Chongwen General Catalogue, Yin Hao was interested in managing the Book of Changes, and Yin Hong inherited his career. He "learned from eighteen theories such as Xia Zi and Meng Xi, and decided on their length, totaling 72 articles", and wrote ten volumes of The New Biography of Zhouyi, which was called "Contributing to the Book of Changes" by Chongwen General Catalogue. Yin Hongdao. There is no biography in history books. "Biography of Old Tang Fu" said that "at the beginning of Zhenguan, there was a Yizhou man named Yin Hongdao", which shows that he was from the early Tang Dynasty. "New Tang Shuyi Wenzhi Yiling" said: "Haozi, Lin Huanling." Yin Hongdao's new book is based on eighteen Yi schools including Xia Zi and Meng Xi, which is a way of integration and interpretation. It can also be seen that he likes the Yi-ology in the Han Dynasty, at least not just following Wang Bi's Yi-ology. This is quite different from Wang Bi's independent study of Yi at that time. Li Dingzuo and Yin Hongdao are both Shu people, and his Collection of Zhouyi has attracted many scholars, especially advocating the study of image number "Yi", which is undoubtedly inspired by Yin Hongdao's New Biography of Zhouyi.
Yin Hongdao's book was soon lost, while Li Dingzuo's book has been circulated for a long time and has a growing influence. Later generations are very interested in his compilation methods, so many people imitate the annotations of Zhouyi. The Book of Changes Yi Hai compiled by Fang Shenquan, a Shu person, is a typical example. "Pavilion Collection" Volume 23 "Preface to Gao Chunqiu's righteous cases" says: "If there are many annotations in the classics, there must be recipients, and the Yijing has the right to judge the family." The shopkeeper of Siku Library said: "Since the Tang Dynasty, only Li Dingzuo's Collection of Zhouyi has been combined with thirty-five theories since the Han Dynasty, which is referred to as preparation, and then the power of judging the sea of righteousness."
Quan Chafu, a native of Shu, was born in Song Xining. He "talked about the philosophers of the Book of Changes, or set yin and yang in mud, or detained several elephants, but rejected miscellaneous theories and collected hundreds of experts. From the beginning, he compiled an episode from Wang Anshi, still taking Kong Zhiyi as the crown. If there are similarities and differences, they will be commented and attached at the end of the article. " The left emphasizes the number of images, while the right to ward round emphasizes justice and rationality. Hu Yigui said: "It's necessary to have a good knowledge of elephant and number." Jiao Hong also said: "The master is not prepared for the power of the government, and the main image is not prepared for Li Dingzuo." Its compiling form is not far from Zhouyi Ji Jie, but the article is too important. Because of this, Hengli adapted his book: "Five Classics, Cohesions, Divination, Preface, Miscellany, Collection and Interpretation, starting with surnames, and slightly less public (Hengli); There are hundreds by volume, and today there is one tenth. Twelve volumes of Essays were created by one person in the public hand to make up for the shortage of room students. Together with the theories of Yichuan, Cheng Yi, Dongpo, Su Shi, Zhu Zhen and Zhi, which were put forward by Fang Jia, it was finally written into twelve volumes of Yi Hai Summary of Zhouyi. Abstract has inherited Ji Jie's brief characteristics, so it has made outstanding achievements in circulation. At the end of the Song Dynasty and the beginning of the Yuan Dynasty, the famous Yi-ology scholar once said, "Although there are hundreds of books written by the Fang family, there is not one." The History of Song Dynasty and the Records of Art and Literature are no longer registered in Fang's Art Sea. Hu Yigui said: "It's a pity that Song Zhi now contains an abstract instead of a hundred volumes, which makes it disappear! "
After Zhouyi Yihai, besides Chen's summary, Feng Yi's Houxue is also such a work. "Its rich mines are also quite rich. For example, Wang Anshi, Zhang Ruming, Zhang Bi, Li Chunnian, Li, Wen Qiuxin, Mao Pu, Feng Shixing and Lan Tingrui, whose books have not been handed down to the world today, are still subject to the outline. " In addition, Dong Zhenqing's Zhouyi Huitong in Yuan Dynasty and Zhouyi Quanshu in Ming Dynasty are even more so. In the Ming Dynasty, it was easy to copy all the books into one, and so was the Book of Changes. Although his attitude is not as rigorous as that of his predecessors, the way of editing and editing is somewhat inherited from Li Dingzuo. The Book of Fu Mi Fu, Volume 38 of Four Sets of Muzhai Studies, said: "If my husband studies the ancient and modern Yijing, his subtle meaning is nothing more than that of Wang Fu-si and Han Dynasty. If the Song people want to obliterate it, it is too much. Li Dingzuo is a compiler, and Yu Yan and Xiong Guo are the closest. In modern times, people who talked about the Book of Changes were Li Zhuowu and Guandong Weng, but it is a pity that people who talked about the Book of Rabbit Garden. " When psychology prevailed, the compilation of works also had a place. In the Qing Dynasty, Yi's works, such as the eclecticism of Zhouyi, could not help but have the flavor of Zhouyi. In the Qing Dynasty, Li Fusun even said that there were still many people who didn't adopt centralized interpretation, so he consulted a batch of books, collected the remaining meanings of the remaining meanings, and wrote three volumes of Li Yuyi to make up for Li Dingzuo's failure. The Book of Changes Collection preserved the annotations of the Book of Changes from Han Wei to Sui and Tang Dynasties, and became an indispensable document for understanding and studying the development of the Book of Changes in this historical period. Scholars of all ages praised Li Dingzuo's contribution to the preservation of literature from all angles. First of all, from the perspective of the loss of ancient books in the study of Zhouyi, Chao analyzed and counted the annotation of Zhouyi at that time. The reader of Zhai County Records is 1: "There are sixty-nine books of the Book of Changes, but only five today. Guan Lang's Book of Changes is not in the catalogue, the dry chisel is a weft book, the Jiao Gan's Book of Changes is a divination, and the summer book or the cloud book is a fake. But what is recorded in Sui Zhi, except Wang Bishu, has not been seen. The theories of philosophers collected by Du Dingyou can be seen from time to time. " Chen's "Solving Problems by Knowing Zhai" and Ma Duanlin's "General Examination of Literature" both adopted this theory. The summary of the formulas and meanings in the catalogue of Sikuquanshu (volume 1) and Zhouyi is re-examined in the new historical period: the interpretation of Yijing before the Tang Dynasty. The Biography of Xia Zi is a fake book, and it is not a complete book. It is co-edited by Wang Yinglin and Yao Shizhen. In fact, it exists in today's Fang Jing, Wang Bi, Kong Ying Da and Li Dingzuo, and this book has five ears, which is suitable for ancient good people. "
Secondly, from the perspective of preserving the legacy of sages and investigating the ancient Book of Changes, Song Jiyong said in the preface to the Book of Changes: "There are many things that can be done in ancient times, and there are also those who cherish it later. What is the legacy of the sages in this book? " In the Qing Dynasty, Zhu Yizun's Lu Shu Ting Ji (Volume 42) explained the postscript of Li Zhouyi Ji: "Since the Tang Dynasty, Yi has not passed on many meanings, so there are still eleven, and Xiting ((Mu+Yan)) still wants to be engraved." The General Catalogue of Sikuquanshu (Volume L) and the Collection of Zhouyi also said: "Self-study flourished, and the Book of Changes perished in the Han Dynasty. After thousands of years, scholars can find out the original intention of drawing hexagrams, but this book keeps its ears. This is an ancient treasure. " School experts have a deeper understanding of this. Lu said, "The Book of Changes written by Han Confucians is gone at most today. It was only in the Tang Dynasty that Li's Yi Zhuan was adopted by more than 30 schools, and later scholars were able to see its precipice. " Lu Jianzeng's Preface to the Interpretation of Zhouyi Collection also said: "Since Confucius served as the justice of the Five Classics, the Book of Changes used the king, and Sinology died. Fortunately, Li Yi Zhuan still exists. " Zhang Haipeng said: "People who interpret divination have a right family background, and their fortunes turn and they are unprepared. The purpose of Han people's interpretation of paintings is still there, which is really commendable. "
Gui Youguang had an understanding of both: "Since Zhenguan in the Tang Dynasty, all the chapters and sentences of the quintessence of Chinese culture have been ordered to be just and sparse, and as a result, the remaining books of Confucian scholars in past dynasties are no longer circulated. For example, the descendants of Li only see the notes of the ancients here. " Pi, who studies the history of Confucian classics, also pointed out: "Only Li Dingzuo's Book of Changes has many ancient meanings, and later generations can have a glimpse of the Book of Changes, and the purpose of studying Xun and Yu depends on this book."
If people in the Song and Yuan Dynasties mainly compiled the annotations of the Book of Changes by imitating it, then scholars in the Qing Dynasty further studied the Book of Changes by supplementing and analyzing the annotations of many scholars. Among them, Huidong's Book of Changes and Book of Changes are mainly the compilation and supplement of the Book of Changes in Han Dynasty, while Zhang Huiyan's Book of Changes focuses on Yu Fan's Book of Changes. Li Daoping's Book of Changes, Xiezushu, makes full use of the original book and makes a comprehensive review of the study of the Book of Changes in the Han and Wei Dynasties. Lin Qingbing also supplemented the Book of Changes, which was printed in Guangxu 15 (1889).