Are there any other versions of Zhouyi?

There are two versions of the Book of Changes in the world: the Book of Changes we are talking about today and the secret image of Yi. What we have seen today is the Book of Changes, but it seems that the Book of Changes has been lost and has come to light again. If the reason that Zuo Zhuan's "King Wen, with his virtue, can write the Book of Changes" can be established, and the Book of Changes and the Book of Changes are not the same version, then the copyright should belong to Zhou Wenwang, not the Book of Changes. If so, who deduced the sixty-four hexagrams of the Book of Changes? Some people think that Zhou Wenwang interpreted Fuxi Eight Diagrams into sixty-four hexagrams, and the supporting historical materials are recorded in Historical Records and Hanshu. Tai Shigong has two records in Historical Records: The first one is in a letter to Ren An: "King Gavin was arrested and played Zhouyi." The second is Zhou Benji: "Xibo has been in the throne for fifty years, and in his prison, it is easy to gossip about sixty-four hexagrams." Ban Gu inherited Sima Qian's statement in "History of Han, Art and Literature": "The king of Wen obeyed the orders of the princes, and the occupation of heaven and man was effective, so he changed six strategies and made the first and second chapters." Of course, some people doubt this. As early as before Sima Qian, Liu An, the king of Huainan, said in A Brief Introduction to Huainan: "Eight diagrams can distinguish good from bad, but Fuxi changed it to sixty-four." It can be seen that it is Fuxi himself, not Wang Wen, who interprets gossip into sixty hexagrams. Later, Zheng Xuan in the Eastern Han Dynasty put forward the idea that Shennong attached importance to hexagrams, and Sun Sheng in the Eastern Jin Dynasty put forward the idea that Yu Xia attached importance to hexagrams. Although these people have different views on specific issues, they all think that Lianshan and Yinzang in summer are all in the form of sixty-four hexagrams. Therefore, the person who translated gossip into sixty hexagrams should be before Xia, Shang and Zhou Dynasties, at least not later than three generations, but certainly not Zhou Wenwang. In this way, it is really debatable for Zhou Wenwang to interpret gossip into sixty-four hexagrams. We look at the two records in Historical Records. Tai Shigong used the word "Gai" in front, which shows that he himself is not sure about the truth of this matter. As Zhang Shoujie said in Justice in Historical Records in the Tang Dynasty: "Tai Shigong is doubtful about' Gai'." The probable result is that "King Wen was arrested and acted in the Book of Changes" is only an original legend, and Sima Qian did not know its details and made a wrong guess that "the eight diagrams of Yi are sixty-four hexagrams". However, Ban Gu's assertion may be more misleading, making the mistake worse. Moreover, The History of Art and Literature Written by Han Dynasty says that King Wen "emphasized the six books of Yi and wrote the first and second chapters." The so-called upper and lower chapters here are the upper and lower classics, that is, the hexagrams of the Book of Changes. However, some things recorded in the notes of the Book of Changes happened after King Wen and could not be explained at all. So later, Ma Rong, Lu Ji and others thought that King Wen only wrote hexagrams, and part of the inscription was written by Duke Zhou. Of course, all this is speculation, and we can only maintain a high degree of suspicion, make bold assumptions, and carefully verify. If the Book of Changes that we see today was not written by Zhou Wenwang, how can we explain the legend of "What King Wen did in the Book of Changes"? If the Book of Changes was really written by King Wen, how can we explain the phenomenon that Xia Lianshan and Yin Guizang successively appeared sixty-four hexagrams? How to explain that some things recorded in the Book of Changes happened after King Wen? These contradictions make it easy for us to assume that there is another version of Zhouyi, that is, Yi Xiang. What we see today is the sixty-four hexagrams after Xia Lianshan and Yin Guizang. The contents of hexagrams and words are still used for divination and have nothing to do with Zhou Wenwang. Copyright belongs to Zhou Wenwang Yixiang. It was in the divination of the Yin people that Zhou Wenwang discovered "virtue" and found the magic weapon to overthrow the Shang Dynasty. Therefore, Yi Xiang, as the treasure of the Zhou Dynasty, has been hidden in the secret room, unknown to others. According to Historical Records, Zhou Wenwang's "self-cultivation" in Xiqiao became stronger and stronger, which overthrew the Shang Dynasty. And "virtue" is "virtue", which is not only a kind of quality and personal accomplishment, but also a "technique of learning from the South". Have both ability and political integrity, no virtue and no gain. Otherwise, why sneak around ("Yin")? It can be seen that Yi Xiang is a ruling strategy used by King Wen and Duke Zhou to teach Zhou nobles how to "govern the world", and it is also a kind of "southern skill of the monarch". The secret mansion that has been hidden is not circulated among the people, and it is extremely difficult for ordinary people to see it. At the beginning, the Duke of Zhou was sealed in Lu, and because of his assistance in becoming a king, the prince and birds were also sealed in Lu. When Boqin became a vassal state, the Medical Image that Han saw was probably a copy of the library at that time. The books collected were lost in Li Rong's disaster, so Han said, "It's all in Lu!" " "So, Yi Xiang's books are all lost today? You can say yes or no, yes, because the text of Yi Xiang has indeed been lost, and it has not been known to future generations since Zuo Zhuan was recorded. However, the way of thinking has not been lost. Although Qin Shihuang burned the history books of various countries, why didn't he burn the inheritance of civilization? There is a simple reason. China's civilization and culture are hidden in various books and cultural relics. There are medical books and divination books. Once you meet people like King Wen and Duke Zhou, these things will be unique and powerful. Moreover, the Book of Changes and the Book of Changes are not unrelated, because they are both from Yin's divination, but the king of Wen has made an alternative play to them. Some scholars speculate that the content of Yi Xiang may be intrinsically related to the image department of Yi Jing. Du Yu thinks so: "Yixiang is an image of the upper and lower classics. "In other words, Yi Xiang refers to the iconology of the upper and lower classics in the Book of Changes, that is, the image. Modern Mr. Tsung i Jao also holds this view. He once made a statistic: fourteen of the sixty-four hexagrams in Zhouyi directly mentioned the word "virtue". Such as Kun as a cloud: "carry things with kindness." "Meng" is like a cloud: "Take Xiu De as an example. "Little Livestock is like a cloud: On Literary Virtue." No "is like a cloud:" Take refuge by frugality. " "Jade" says: "Respect morality with music." "Gu" says: "Cultivate one's morality and cultivate one's nature. "Big Livestock" is like a cloud: "Knowledge first, livestock virtue. "Kan" is like a cloud: "Learn from Changde. "The Golden Cloud says," Show your virtue. " "Sword" says: "Reflexive." "Xi" says: "Generosity begets virtue." "Sheng" is like a cloud: "Shunde is small and tall." "Gradually" is like a cloud: "Virtue is good for customs." "Festival" is like a cloud: "Talk about virtue several times. "As for dozens of other hexagrams such as Gan, it is like a cloud:" A gentleman strives for self-improvement. "Tun" is like a cloud: "A gentleman helps. "Litigation is like a cloud:" A gentleman begins with deeds. "The Teacher said:" A gentleman can accommodate people and livestock. " Wait, although the word "virtue" is not mentioned directly, it is undoubtedly teaching a "gentleman" that he should have some kind of virtue. From this perspective, the images in Zhouyi not only show the image of Yi, but also show virtue. If there is another version of Zhouyi, it is likely to be very similar to the elephant in Zhouyi. As we said above, Yi Xiang is mainly "showing virtue". Not only the content, but also the form. According to Mr. Jiang Guanghui's textual research, the image department of Zhouyi in this edition is not as crooked as that of Shangshu Zhou Shu, but more popular and easy to understand. It may be that Confucius and his later scholars modified and polished it in the process of Yi Xiang Zhuan. The image structure of Zhouyi is composed of hexagram painting, hexagram image, hexagram name and hexagram meaning, which itself is a complete meaning of Zhouyi. Only used for' showing virtue', not for occupation. On this basis, we seem to have reason to believe that Yi Xiang exists as another version of the Book of Changes, which is similar to the "Xiang" part in the Book of Changes in content and form. More precisely, the elephant part is a condensed version of the elephant. These understandings are available in schools.