{"id":8867,"date":"2019-11-12T05:05:20","date_gmt":"2019-11-12T05:05:20","guid":{"rendered":"http:\/\/chinesemoment.com\/chinese-reading\/zhouyi-zhou-yi-the-changes-of-the-zhou\/"},"modified":"2019-11-12T05:05:20","modified_gmt":"2019-11-12T05:05:20","slug":"zhouyi-zhou-yi-the-changes-of-the-zhou","status":"publish","type":"post","link":"https:\/\/chinesemoment.com\/th\/zhouyi-zhou-yi-the-changes-of-the-zhou\/","title":{"rendered":"Zhouyi \u5468\u6613 The Changes of the Zhou"},"content":{"rendered":"
 Zhouyi \u5468\u6613 The Changes of the Zhou <\/p>\n
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 The Zhouyi \u5468\u6613, also called Yijing \u6613\u7d93, or, shortly, Yi \u6613, is one of the most im<\/em>portant Co<\/em>nfucian classics. It has not o<\/em>nly influenced Co<\/em>nfucian and especially Neo-Co<\/em>nfucian thinking but is also deeply rooted in the Daoist tradition. It is so im<\/em>portant that the discipline of yixue \u6613\u5b78 "Yijing studies" came into being.<\/div>\n
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The two most common ancient methods of divination was by producing cracks on the surface of turtle shells (guibu \u9f9c\u535c, see oracle bones), and stalk divination (zhanshi \u5360\u7b6e) with the help of milfoil stalks (shicao \u84cd\u8349). With the help of a complex calculation method numbers were produced that were transformed into two different types of lines (guaxiang \u5366\u8c61) of which trigrams, and then hexagrams were composed. The book Zhouli \u5468\u79ae, which describes the various state offices, speaks of three different types to handle the "changes", namely the methods lianshan \u9023\u5c71 "co<\/em>nnecting mountains", guicang \u6b78\u85cf "storehouse", and the "change" method of the Zhou people. The two first methods are unknown, except for a few surviving fragments recorded in Ma Guohan’s \u99ac\u570b\u7ff0 collectaneum Yuhanshanfang jiyi shu \u7389\u51fd\u5c71\u623f\u8f2f\u4f5a\u66f8. Some interpreters bring forward the argument that the word zhou does not refer to the Zhou dynasty, but to a kind of "circle" that encompasses all sixty-four hexagrams.<\/div>\n
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The Yijing, as it is received, co<\/em>nsists of two parts, the classic Zhouli and a series of comments. The classic (the actual Yijing) was originally a divination book with a divination method by which 64 signs or symbols (gua \u5366) are generated and interpreted. The 64 so-called hexagrams are each composed of two trigrams. There are eight trigrams in total, the famous bagua \u516b\u5366 which are also used in geomancy as correspo<\/em>nding to points of the compass. The trigrams co<\/em>nsist of three lines which can be solid (the yang or male or strong lines, yangyao \u967d\u723b, represented by the number nine) or divided (the yin or female or weak lines, yinyao \u9670\u723b, represented by the number six). The hexagrams are co<\/em>nstructed from bottom to top. The hexagram Heng \u6052 , for instance, is described as "start 6, second 9, third 9, fourth 9, fifth 6, top 6" (\u521d\u516d\u3001\u4e5d\u4e8c\u3001\u4e5d\u4e09\u3001\u4e5d\u56db\u3001\u516d\u4e94\u3001\u4e0a\u516d).<\/div>\n
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Co<\/em>ncerning the arrangement of the hexagrams, there are two traditions. The first is known from the received text, in which they are divided into two series beginning with Qian \u4e7e and Kun \u5764. The second arrangement has been found in the Zhouyi text discovered in the early Han period \u6f22 (206 BCE-220 CE) tomb of Mawangdui \u99ac\u738b\u5806 near Changsha \u9577\u6c99, Hunan, wher the hexagrams begin with Qian> and Fou \u5426 and end with Yi \u76ca. There are also other arrangements in various interpretive texts of the Han period, like Jiao Gan’s \u7126\u8d1b Jiaoshi yilin \u7126\u6c0f\u6613\u6797 or Jing Fang’s \u4eac\u623f Jingshi yizhuan \u4eac\u6c0f\u6613\u50b3. The change of the particular lines is due to three factors, namely a natural conversion, human influence, and the supernatural influence of luck or misfortune.<\/div>\n
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The Zhouyi, as the core part of the book. is divided into two parts, the first includes the first 30 hexagrams, the second part the 34 others. The text to each hexagram is described in four parts: an illustration of the hexagram (guaxiang \u5366\u8c61), the name of it (guaming \u5366\u540d), the correspo<\/em>nding dictum with an explanation of its meaning (guaci \u5366\u8fad), and an explanation of each particular line of it (yaoci \u723b\u8fad). The dictum (guaci) includes direct statement a<\/em>bout the auspicious (ji \u5409), profitable (li \u5229), unlucky (jiu \u548e) or non-auspicious (xiong \u51f6) character of a divination result. The guaci of the hexagram Qian are Yuan heng, li zhen \u5143\u4ea8\uff0c\u5229\u8c9e\u3002 "Originating and penetrating, advantageous and firm." (according to Legge’s translation), the yaoci of the first line is Qian long, wu yong \u6f5b\u9f8d\u52ff\u7528\u3002 "The dragon lies hid in the deep. It is not time for active doing." A small part of line explanations (yaoci) is not related to divination, but includes philosophical reflections.<\/div>\n
The commenting part, the Yizhuan \u6613\u50b3, is also called the "Great commentary" Yi dazhuan \u6613\u5927\u50b3 to discern it from later commentaries by students of the Zhouyi. It co<\/em>nsists of the following seven parts, the first three of which are divided into two parts, so that they are called the "ten wings" (shiyi \u5341\u7ffc). These were in ancient times believed to have been written by Co<\/em>nfucius \u5b54\u5b50, an assumption that was first doubted by the Song period \u5b8b (960-1279) scholar Ouyang Xiu \u6b50\u967d\u4fee.<\/div>\n
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    Tuan \u5f56 (tuanzhuan \u5f56\u50b3) "Structure"<\/div>\n
    Xiang \u8c61 (xiangzhuan \u8c61\u50b3) "Appearance"<\/div>\n
    Xici \u7e6b\u8fad (xicizhuan \u7e6b\u8fad\u50b3) "a<\/em>bout the Relatio<\/em>nship of the Hexagrams"<\/div>\n
    Wenyan \u6587\u8a00 (wenyanzhuan \u6587\u8a00\u50b3) "a<\/em>bout the characters"<\/div>\n
    Shuogua \u8aaa\u5366 (shuoguazhuan \u8aaa\u5366\u50b3) "Explaining the Hexagrams"<\/div>\n
    Xugua \u5e8f\u5366 (xuguazhuan \u5e8f\u5366\u50b3) "The Order of the Hexagrams"<\/div>\n
    Zagua \u96dc\u5366 "Miscellaneous hexagrams"<\/div>\n
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The Tuan commentary is written as an explanation of each hexagram and its lines. It includes Co<\/em>nfucian interpretations of politics, social relations and perso<\/em>nal cultivation. The xiang, divided into the "smaller" (xiaoxiang \u5c0f\u8c61) and the "greater appearance" (daxiang \u5927\u8c61) explains the wordings of the Classic, with a focus on the position of the ruler. The Xici commentary gives an overview of the position and the meaning of the Yijing in the world order and human life, and the meaning of Yin and Yang as factors creating a changing yet eternal universe. Because of its general meaning it is also called dazhuan \u5927\u50b3 "Great commentary". The Wenyan commentary explains the general meaning of the first two hexagrams, Qian and Kun, which represent Heaven and Earth. The Shuogua explains how each hexagram can change into another and how this is related to the realms of Heaven, Earth and Man. It also explains with which objects the hexagrams can be identified. The Xugua is a mnemo<\/em>nic aid to the sequence of the hexagrams. The last commentary, the Zagua, identifies similar or opposite hexagrams and highlights their relatio<\/em>nship to each other.<\/div>\n
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The origin of the book is uncertain. Traditio<\/em>nally the invention of the trigrams is acribed to the mythical ruler Fu Xi \u4f0f\u7fb2. King Wen \u5468\u6587\u738b (r. beginning 11th cent. BCE) of the Zhou is said to have doubled the trigrams to hexagrams and was the first to arrange them in a certain pattern or sequence. A different sequence of the hexagrams was later ascribed to Fu Xi. The ten commentaries are ascribed to Confucius. The Han period scholar Ma Rong \u99ac\u878d and the Tang period \u5510 (618-907) commentator Kong Yingda \u5b54\u7a4e\u9054 thought the guaci being compiled or at least developed by King Wen, the yaoci by his son, the Duke of Zhou \u5468\u516c. All these statements are unbelievable, but what is sure is that different parts of book were compiled over a long period of time by different groups of persons. Early parts must have been compiled in the late Western Zhou period \u897f\u5468 (11th cent. – 770 BCE), and the final evolved during the Warring States \u6230\u570b (5th cent. – 221 BCE).<\/div>\n
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Co<\/em>nfucian influence plays a great role, but traces of Daoist philosophy and of the co<\/em>ntemporary correlative thinking and the Yin-Yang theory can also be found. The sequence of the commentaries largely reflect its date of composition, the Tuan being the oldest part, the Xugua and Zagua the youngest part of the commentaries.<\/div>\n
Han period scholars have, to make studying the Zhouyi easier, divided up the Xiang and Wenyan commentaries and directly attached to the correspo<\/em>nding hexagrams. This is the case in Zheng Xuan’s \u912d\u7384 and Wang Bi’s \u738b\u5f3c commentaries, the latter from the Three Kingdoms period \u4e09\u570b (220-280). The aristocracy of the Zhou period – and also that of their predecessors, the Shang dynasty \u5546 (17th-11th cent. BCE) – used to prognosticate a lot on im<\/em>portant political and social activities, like sacrifices, war, birth, voyages, marriages, or a<\/em>bout natural disasters that affected the harvest. Statements a<\/em>bout such events can also be found in the Zhouyi, or a<\/em>bout internal quarrels at the court and among the nobility. Yet all these statements are expressed in a very co<\/em>ncise way that is not easy to understand and has therefore to be explained with the help of commentaries. The hexagram Kui \u777d, for example, speaks a<\/em>bout traveling, the hexagram Bi \u8cc1 a<\/em>bout marriage, and the hexagram Jing \u4e95 a<\/em>bout the problems governing a village. The worldview of the Yijing is a bipolar one, in which Yin and Yang, the "great man" (daren \u5927\u4eba) and the "small man" (xiaoren \u5c0f\u4eba), fortune and misfortune, obtaining and loosing, increase and decrease, peace and stagnation, completion and lack, are opposed to each other and may in the course of time and under certain co<\/em>nditions transform into each other. This can also be seen in the statements to pairs hexagrams that are opposed to each other like Tai \u6cf0, there it is said Xiao wang da lai \u5c0f\u5f80\u5927\u4f86\u3002 "The little gone and the great coming.", and Fou \u5426, which is explained with the words Da wang xiao lai \u5927\u5f80\u5c0f\u4f86\u3002 "The great gone and the little coming.". Such a worldview is not very far from the philosophy of the Daoist Zhuangzi \u838a\u5b50 who stressed that a co<\/em>nstant change and uncertainty befalls human life.<\/div>\n
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The text of the Zhouyi is written in very short lines or verses that often rhyme with each other. A third of the old text can therefore be called a type of poetry. The rhyme patterns are not regular but often more composed according to need, like in the hexagram Guimei \u6b78\u59b9, wher it is said Nü cheng kuang, wu shi; shi kui yang, wu xue \u5973\u627f\u7b50\uff0c\u7121\u5be6\uff1b\u58eb\u5232\u7f8a\uff0c\u7121\u8840\u3002 "The young lady bearing a basket, but without anything in it; the gentleman slaughtering the sheep, but without blood flowing from it."; or in the hexagram Dazhuang \u5927\u58ef, which says Diyang chu fan, bu neng tui, bu neng sui \u7f9d\u7f8a\u89f8\u85e9\uff0c\u4e0d\u80fd\u9000\uff0c\u4e0d\u80fd\u9042\u3002 "The ram butting against the fence, and unable neither to retreat, or to advance." The hexagram Tun \u5c6f includes the verse Tun ru bo ru, bia ma han ru, fei kou, hun gou \u5c6f\u5982\uff0c\u76a4\u5982\uff0c\u767d\u99ac\u7ff0\u5982\uff1b\u532a\u5bc7\uff0c\u5a5a\u5abe\u3002 "Distressed and obliged to return. The horses of her chariot also seem to be retreating – not by a spoiler, but by one who seeks her to be his wife." The first two examples refer to the life of shepherds, the third one to the preparation of a marriage. They can easily be compared with the "folk songs" in the Classic Shijing \u8a69\u7d93 "Book of Songs". Some paragraphs in the Zhouli can be compared to the literary genre of fu \u8ce6 "rhapsody" that found its early forerunners in des<\/em>criptive texts, often of travels, as in the text to the hexagram Kui. The poetic genre of xing \u8208 "introducing atmosphere" (referring to the first verse) is represented by verses like Hong jian yu lu, fu zheng bu fu, fu yun bu yu \u9d3b\u6f38\u4e8e\u9678\uff0c\u592b\u5f81\u4e0d\u5fa9\uff0c\u5a66\u5b55\u4e0d\u80b2\u3002 "Gradually advancing into the dry plains. A husband who goes on an expedition from which he does not return, and a wife who is pregnant but will not nourish her child." of the hexagram Jian \u6f38, or Mingyi yu fei, chui qi yi, junzi yu xing, san ri bu shi \u660e\u5937\u4e8e\u98db\uff0c\u5782\u5176\u7ffc\uff1b\u541b\u5b50\u4e8e\u884c\uff0c\u4e09\u65e5\u4e0d\u98df\u3002 "Mingyi flying, but with drooping wings; When the superior man goes away, he may be for three days without eating." of the hexagram Mingyi \u660e\u5937. The genre of bi \u6bd4 "Comparison" or "Parable" is to be found in the verses Miao neng shi, bo neng lü, lü hu wei, zhi ren, xiong \u7707\u80fd\u8996\uff0c\u8ddb\u80fd\u5c65\u3002\u5c65\u864e\u5c3e\uff0c\u54a5\u4eba\uff0c\u51f6\u3002 "A one-eyed man can see; a lame man can walk well; one who treads on the trail of a tiger is bitten. Ill fortune for man!" (Hexagram Lü \u5c65). From the viewpoint of linguistics, the text of the Zhouyi is very interesting for its wide use of grammatical particles, syno<\/em>nyms and rhyme binomes.<\/div>\n
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