On The Philosophy Of Yi Of Yu Yan

After the Song dynasty replaced by Yuan dynasty, Yu Yan realized that popularity of Xiaoji(小技)and decay of Dadao(大道)are the primary cause of the faultage to the Huaxia traditional culture. With regards to how to return to the Dadao(大道),Yu Yan derived the thoughts from Yi-ology of Zhuzi (朱子易学), Prenatal Theory of Shaozi(邵子),the inner alchemy practice of Taoism and so on, built the Yi-ology system which consist of learning of nature and destiny, the theory about property and existence and the theory of principle through adjustment and coherence. The so-called learning of nature and destiny is to achieve emptiness of inner heart and temperament through the practice of disposition, so that to achieve the inner surmounting of one’s inner heart. Yu Yan’s learning of nature and destiny centered on "the belonging of heart of Taiji"(心为太极), which dip the learning of xiantian(先天)by Shao Yong and the learning of fuxiu(复性)by Zhu Xi, furthermore, it also draw the life comes before emptiness of school of qingjing(清净派),which forms the formation of interpenetrate between "Yi"(《周易》)and "Qi"(《参同契》)The so-called learning of property and existence refers to the results that Yu Yan observed and studied. The coming results are the basic principle of the built of human nature. The so-called learning of adjustment and coherence refers to the explanation of Xiang, Shu, Ci, Zhan that intercepted from the Book of Changes, it is the understanding of the basic concept of the history and the meaning of Yi-ology. The majority activities including the practice of inner peace, observation of the world, explanation of tsuneyoshi conducted by Yu Yan are with the help of the text of Yi-ology and the thoughts of Yi-ology. And also it draw all kinds of doctrines and human wisdom with the premise of the center of YI-ology. It revealed the new spirit of the creation of new schools conducted by collecting and gathering during Yuan dynasty. The many thoughts not only present the historical meaning of Yi by the interaction of Yi-ology, Neo-Confucianism and Taoism. It also provide some beneficial enlightenment of transformation of the explanation of doctrines, natural philosophy, the philosophy of heart and inner peace. Because of the excessively scattered material of the learning of property and existence, this paper emphasize on the learning of philosophical connotations and life and nature and destiny.The introduction part partly talked about righteous cause pattern that erected by academic idea of North Song dynasty, the basic idea of righteous cause believes the consistency of the dominant principle and operation mechanism of the universe, society and even human being. From universe to society and finally self is a road to self-saint which gradually comes inside and inner side. Form self to society and finally universe is a road to dominant others which goes to outer sides and others. Of which connect these two is undoubtedly the inner heart. To seek for the righteous causes is by the expedition of inner heart. Holding Wu can let you embrace outer world(the generalized Wu includes the natural world, the humanistic society, classic words and human being itself). In a word, man and nature are integral part of each other. With regards to the history of Yi-ology, the rising of heart of Fuxi, the heart of nature, the theory of the infinite and Taiji, "Fuxisitu" all reflect the pursuits of righteous causes. Especially the doctrine of Xiantian (先天)by Shaozi and the doctrine of wujitaiji by Lianxi matter the most. The doctrine of Xinyi lies life as the center, which cover the explanation of people, things, objects and classics. It is the most creative part of YI-ology in Song period. The new development of Xiangshu(象数)and Yili(义理)also develop by the learning of Xinyi. In South Song dynasty, the Yiology by Zhuxi is the classic of Xinyi. On the path of disposition of inner heart, it mainly dip the essence of Neo-Confucianism’s methods of zhujingfuxing. It adopted the inner practice of Taoism and the method of tiantaizhiguan of Buddhism. In the course of rationalization, it also adopted the splendid theory of "yibenbushizhishu" and "yiyijiaoyibianyiweiyi". The extensiveness and profoundness of Yi-ology by Zhuxi lay great influence on Yu Yan’s. Yu Yan by himself consciously served the duty of under part of Zhuxi’s.The first chapter mainly discussed the life course and the academic elements of Yu Yan. The vital part of this focused on the replacement of Song by Yuan. It is one of the most important transition by turning his attention to the learning of Great Tao. The academic achievements of Yu Yan mainly is on the explanation of "the Book of Changes" and the elaboration of "Commentaries on the Yi", however, the two must connect with each other. They harmonized on the Great Tao of coherence that Yu Yan chased for. The exploration of Great Tao includes the learning of nature and destiny, property and existence, the adjustment and coherence. Yu Yan had great admiration for Zhuxi. His lifetime career all devoted to the digging of the unknown of Zhuxi. It mainly break through the doctrine of Zhu Xi by adopting and digesting the doctrine of Shao Yong. In order to fix the faultage between Wuji and Taiji that may parted because of the tendency of heterogenization. He introduced the theory of tiangenyueku and the metaphysical thinking of "cantongqi of the Book of the Changes".The second chapter explore the learning of adjustment and coherence by the basic object. The four pillars include the four holy crafts including "Yi" and "Benyi". The so-called four holy crafts refer to the aftermath of Fuxi draw Gua, King Wen wrote Ci and Confucius wrote biography. The "cantongqi of the Book of the Changes" had sufficient reasons to be the fourth holy craft. The so-called "Benyi" is mainly the suggestions that through observation and development. He thought Yi-ology by Zhuxi is the epitome of all. Not only did Yu Yan agreed on the theory of "yibenbushizhishu" and "yiyijiaoyibianyiweiyi" but did he explicated it.The third chapter based on the classic of "the Book of Changes" to discuss the adjustment and coherence. Yu Yan used "hua" as the basis to include the whole system of Xiang, Shu, Ci and Li. The main points included:"hua" is "xiang", "hua" is the basis of "xiang". The methods to get "xiang" includes the one "hua" to get "xiang", thre "hua" to get "xiang", six "hua" to get "xiang". Yu Yan praised highly of Li Shunchen’s "from hua to xin" and "focus on zhong". Those which explain the doctrine finally rooted in the theory of life and coherence, i.e. "use xin to the use of ti". Yu Yan also believed that there are only two "changes" of which are shu of nature and shu of "dayan". The fomer is the shu of natural things and the latter is the shu of calculation. The others are the successors’ farfetched analogy. As to the meaning of shu of nature, Yu Yan gave explanation on this subject through two sides. Which are er(yin and yang,阴阳)and wu (the five elements,五行). Yu Yan also had great discussion on "gua". Apart from inner and outer, up and down, also the counterpart. The size, the jiti, the futi etc. he also gave excellent explanations on the changes of gua, main yao, the outgoing of yao, etc.The fourth part centered on the theory of life and nature in the preface of chong and qi. He built the theory of taiji by combining the heart of taiji by Shaozi and the heart of xuling by Zhuxi. The heart of taiji is the lower part. It tries to conserve the energy by meditation and restoring to the heart of taiji. The heart of xuling is the upper part. Observing the quality of nature and life by the function of "lingjue". So that to open the road to heaven and people.The fifth chapter is to observe and study the cultivation through the way of "xuxin"(虚心).The way of "xuxin" include the inner and outer practice methods, which includes "xiancunhouwang"(先存后亡),"jidonglaiming"(机动籁鸣),"out of nothing"(无中生有),‘’conserving and restoring"(温养工夫)four steps. The writer explain that by the painting of "Yu’ return to the former land"(《俞石涧后天返先天图》).The conclusion part points out three points by summarizing and analyzing the former chapters. First, Yu’s Yi-ology pursue great Tao and centered on the theory of nature and coherence in order to embrace the theory of property and existence and he theory of adjustment and coherence. The goal of the former is by using the inner heart to prove the object of outer part. The other two is to reflect the former as the outer part. Second, in the progress of surpassing the inner heart, the method of rationalization and the practice of Taoism interact with each other. Although Zhuxi started the theory but he didn’t develop it into a coherent system. Yu Yan, otherwise, had built a relatively complete system. Third, the criticism and development of Yi-ologist in Song and Yuan dynasty had revealed themselves by the demonstration Yu’s Yi-ology.