A Study On Zhouyi Copied On The Bamboo Slips Of Chu Collected In Shanghai Museum

Shanghai museum ever purchased from the cultural relics market of Hongkong a heap of bamboo-books of Chu in the warring states period in 1994. We call them the bamboo slips of Chu collected in Shanghai Museum. These bamboo-books have been being collated and published in succession. In the third volume of the book the Bamboo slips of Chu collected in Shanghai Museum, there is the book Zhouyi.lt is the oldest edition of Zhouyi at present we know,and the time of it was the in the late period of the warring states.Since the the latter half of the 20th century, a large number of documents of I-ching and Yi's divination data copied on the bamboo slips have been unearthed. They are Zhouyi which includs the parts of Jing and Zhuan copied on the silk-books excavated from Han-tombs at Ma-wang-dui,Changsha city, Zhouyi copied on the bamboo slips of Han dynasty excavated at Fuyang city, Guicang copied on the bamboo slips of Qin dynasty excavated at Wang-jia-tai, and the Yi's divination data copied on the bamboo slips excavated at Wangshan, Baoshan, Xincai, Tian-xing-guan and Qin-jia-zui,etc. From the comprehensive survey of them, we will have more idea of the origin and character of Zhouyi.The first chapter of this dissertation outlines the varied texts of I-ching and the data of Yi's divination. The work is the prerequisite of more comprehensive and deep study. This dissertation studies some particular issues of Zhouyi copied on the bamboo slips collected by Shanghai museum, and discusses thoroughly some correlative issues of early period of I-ching learning, such as the issue of "whether Zhouyi being a kind of book of divination originally",the issue of the varied hexagrams' olders and the idea they embodied in the early period of I-ching learning.The second chapter of this dissertation investigats the origin and development of the issue "whether Zhouyi being a kind of book of divination essentially",based on the documents of Zhouyi and data of Yi's divination excavated. The data of Yi's divination copied on the bamboo slips of the warring states was the relic of the divinations' record institution of Shang and Zhou dynasties. These records of divinations were the data of the edition of text of Zhouyi, which indicates that Zhouyi is a kind of book of divination essentially. Had Zhouyi stopped on the stage of origin, there had been no issue of "whether Zhouyi being a kind of book of divinationessentially".The issue had been put forward, becaues of the varied way to the interpretation of Zhouyi afterwards.So we should investigate the issue from the point of view of the interpretation of Zhouyi and hermeneutic. From the point of view of hermeneutic,the issue "whether Zhouyi being a kind of book of divination essentially"was put foreward in the light of varied interpretations of I-ching, but it made no strike deadly to the methods of ways to the interpretation of I-ching. The varied interpretations of I-ching is determined by the development of the history of I-ching learning,the development of knowledge and the character of the activity of explanation. Just in the sense of it, the meaning of the issue is not to deny the interpretation of I-ching from the point of view of image-number or idea, but embodies the self-conscious require to trace to the source. It is just the start place of the varied interpretations in the deep structure. In the start place, the issue of "whether Zhouyi being a kind of book of divination essentially" has complicated connotation. The issues of the rules of remarkes of I-ching and the edition of the text of I-ching, the relations between bu( h) and shi(M) etc.,are unfolded fully. Under the background, just because of the text of Zhouyi copied on the bamboo slips collected by Shanghai museum,it is possible that the interpretation of Zhouyi from many ways,and it is possible that Zhouyi made for classic. There were three kind of manner to the usage of Zhouyi, in the way of making for classic. Only the manner to the usage of Zhouyi which as text interpretated,can bring it to the way for becoming a kind of classic.The marking principles of the special marks of Zhouyi on the babmboo slips are generally investigated in the third chapter. We generalize eight principles of the special marks of Zhouyi on the babmboo slips. In brief, there are two kinds of the principles the same and different special marking. For avoiding the careless omission and confusion, we give an unified narratation of the eight principles by the I-ching's case of "cuo zong"(lH^).From the marking characters of special marks, the hexagrams'order of Zhouyi on the bamboo slips of Chu collected by Shanghai museum is based on the order of hexagrams of Zhouyi in current version.The color red and black of the special marks have a representation of the concepts of yang and yin. We can find the station of it in Shuo Gua.The image outside of back and face corresponds to the idea of yang and yin that times. As a kind of I-ching text in the late period of the warring states, the order of the special marks of Zhouyi copied on bamboo slips should be arranged as A-*B-*D-*C-*-E ,and not A-"C-*B-"D->-E,from the point of view of corresponding with the idea of yang and yin that times.The correlation between parts dividing of Zhouyi copied on bsmboo slips and the theory of "yang san yin si"(P0H(^P9) is pointed out in the fouth chapter. It is ture that the idea of "yang san yin si"stated in Yi-wei Qian-zao-du indicated two parts,three sections above and four sections below? If that is true,why did Qian-zao-du select three groups of hexagrams which distributed at the beginning and the end,and the middle in the two parts? There were only two sections each part after the dividing of Qian-zao-du.So there are no relations between the idea of "yang san yin si"and the dividing three and four sections.But the inner idea of being divided into two partSjthirty hexagrams above and thirty-four hexagrams below,should be related with the theory of "yang san yin si.We can say that being divided into two parts in Zhouyi copied on the bamboo slips really indicates the coceptions such as imitating yin and yang, yang as odd number and yin as even number,and the heaven being round and the earth being square.We know it from the enlightment of the theory of "yang san yin si".Several kinds of hexagrams'orders in forepart of the development of I-ching learning are analysed deeply in the fifth chapter this dissertation.We compare the different hexagrams'orders in the thought construction based on the distinguishing of macro-order,micro-order,and deep-order of hexagrams.Thoroughly to say,we compare the hexagrams orders of current vertion, Za Gua0fe1ik), Zhouyi copied on bamboo slips of ChUyXu G?a(j^#),and the orders of hexagrams on silk, the hexagrams order in eight palaces of Jingfang, and the hexagrams order of Yuan Bao.The seven kinds of order can be distinguished into two systems,one is the system of the current version,including the former four orders,and the other is the system of the silk version,including the latter three orders. The latter also is the system of Gui Cang,they have some basic characters of I-ching learning in Shang dynasty. Overlapping the eight trigrams, and Qian follows Kun, are the basic characters of Gui Cang system. And then the basic characters of hexagrams order of the current version are six lines hexagrams as the basic factor and Kun follows Qian. The two systems are not in the completely different ways, they have been in a condition of influence over each other. For example, the distant source of the hexagrams order of Zhouyi on the silk, is Gui Cang in Shang dynasty. It has the character overlapping eight trigrams, the order of trigrams below is Yin follows Yang from the view of small scope, and the six children are in the order from the young to the elder. But from the great aspect, the hexagrams order of Zhouyi on the silk has the same character of the current version, that is Kunfollows Qian. And more, Jingfang's hexagrams order in eight palaces is from the hexagrams order of Zhouyi on the silk,and it is clear that the former has some characters of Zhouyi in current version, such as Kun follows Qian, and attaching importance to the line's change in hexagrams is just the development of attaching importance to the hexagrams as a whole. From Zhouyi on the silk to Zhouyi in current version and then to Jing's Yi, there come into being a line of development of hexagrams order.The line is from the order of trigrams to the order of hexagrams and then to the order of lines forming a hexagram. The course goes deep into thorough and complexity gradually. And it embodys the progress and development of Man's ability of thinking.This dissertation gives some particular opinions about the varied hexagrams order in the forepart. For example ,according to the principles of "two hexagrams as a couple, either fu(S) or bian(^)"and "rhyme" ,we have recovered the order of the last eight hexagrams on the disordered bamboo slips in Za Gua. I consider that Za Gua and at about the same or a little later time, Zhouyi on the bamboo slips collected in Shanghai museum, made great efforts earliestly in finding the principle of hexagrams order of Zhouyi in current version. And it is the achievements in the study on the principles of hexagrams order in current version.We should pay more attention to the issue of the deep-order of hexagrams, because it is most easily to puzzle us. For example, apparently the hexagrams order of Zhouyi copied on the bamboo slips collected in Shanghai museum is the same hexagrams order as that of Zhouyi in current version, in fact, because of the marking of the special marks in the bamboo slips, it indicats the opinion of the persom who marked the marks.And the opinion is about the paragraph dividing of the hexagrams and about the main hexagrams which construct the framework. And more, apparently the hexagrams order of Xu Gua is the same order as the order in current version, but in fact, they are not the same order. The order in current version is a kind of order that the two hexagrams as a couple, and hexagrams in the order of Xu Gua are connected each other as a thread. They completely embody the different idea of hexagrams order.The appendixes added at the end are the organic parts of the construction of this dissertation. The author's opinion of the text and character of Zhouyi copied on the bamboo slips collected by Shanghai museum, can be mostly found in the appendix I, The Check and Interpretation of the Zhouyi Copied on the Bamboo Slips Collected inShanghai Museum. And in other appendixes, we collate the variant characters between the Zhouyi on the bamboo slips collected in Shanghai museum with the text of current version, the text on silk,and the text unearthed in Fuyang city. It is very convenient for further study.