Research on Cheng Yi's Yi Zhuan

• Main Authors: Mo Ping Sang, 毛炳生
• Other Authors: Ho, Kong Yim
• Format: Others
• Language: zh-TW
• Published: 2012
• Online Access: http://ndltd.ncl.edu.tw/handle/35571819189726885270

博士 === 華梵大學 === 東方人文思想研究所 === 100 === Cheng Yi (1033-1107), known as Master Yi Chuan, was the founder of Tao-logy in North Song Dynasty. Tao-logy, derived from Confucianism and Yi-logy of the Pre-Qin period, was the main trend on the academic in Song Dynasty. His purpose was to advocate the thought of Confucianism and Yi-logy of the Pre-Qin period on the governing as well as to counterbalance the influence of Taoism and Buddhism. He, claimed as a confucian, put forward that misinterpretation on literature was minor if a principle was applicable. He interpreted the book Yi Jing. His book was completed in his old age at sixty seven, named Yi Zhuan. In his book, he provided theories and suggestions. He also put known-as-act into practice for himself. Yi Zhuan, also called Cheng Zhuan the only book he wrote, was another magnum opus in Confucianism since the book Shi Yi. In the history of continuing Confucianism and Yi study, the book is meaningful. The recent scholars who study Song Ming Neo-Confucianism, for the thought of Cheng Yi, mostly start from the literatures edited by South Song Zhu Xi; and Cheng Zhuan is rarely used. Even it has been used, it does not be considered as an important literature. Someone even considers Cheng Zhuan is immaterial due to the lack of archaeological prove. The author strongly disagrees and tries to find out the value of it. An excellent student of Cheng Yi, Yin Chun said, “Learning from the master, studying the book is enough.” And he also said whatever Cheng Yi did was Yi-logy in his life. Therefore, the dissertation bases on Cheng Zhuan to explore the knowledge of Cheng Yi and other literatures used are for reference only. Hence, all the value of Cheng’s erudition is in Cheng Zhuan. Furthermore, what he did was Tao enhances the value of Cheng Zhuan. It is unlike some hollow books to compare with. The dissertation contains six chapters. Chapter one shows Cheng Zhuan value against the speak of immaterial. Chapter two states the links Cheng Zhuan to both Confucianism and Yi-logy. Chapter three is for the questions like the name Cheng Zhuan, chapters, inheritance, and structure as well as the doubt of recent scholars on the articles Yi Xu and Shang Xia Pian Yi. Chapter four discusses Cheng Zhuan how to learn the interpretation skill of Shi Yi. Shi Yi interpretation skills on Yi Jing are mainly shown in the articles Tuan Zhuan, Xiang Zhuan, Xu Gua Zhuan, Xi Ci Zhuan and Wen Yan Zhuan. Chapter five studies the principle of Cheng Zhuan. Cheng Yi’s Tao-logy started from Yi-logy connected with the principle of Confucianism, concerned from apersonal morality to the state harmony, and stressed the proper attitude of government ministers. This chapter is the core of the dissertation. Chapter Six is the extension of Chapter Four. It mainly discusses how Cheng Yi applied and developed the classical Yi logy when he interpreted Yi Jing. He said, “Let’s follow the Tao whenever changes.” “Follow the changes to change” was the rule for one to follow Tao suggested by him and also was the rule to interpret Yi Jing he used. Through the analysis of Cheng Yi on the classical Gua, Yao, Xiang and Wei applications, this chapter points out his creativity and defect. Since the emperor Han Wu set up the education system of The Five Classis, Jing Xue became Chinese formal knowledge. However, he honored Confucius; the motive had differed from the thought of Confucius. He sounded to honor Confucius and tries to unify thought to secure his governing. Therefore, Pre-Qin Confucianism was changed, and Jing Xue became stiff teaching material for students. Moreover, the Yi study developed to the Image-numerology. Confucian was supported in Song Dynasty, so Confucianism prevailed again. Cheng Yi took the chance to advocate Pre-Qin Confucianism through his book and to let Confucianism and Jing Xue be one again. They were truly back to the thought of Confucius. The thought of Confucius was called “the Tao of Jun Zi”. Cheng Yi not only developed “the Tao of Jun Zi” but also put it into practice. Therefore, his book has extraordinary value. He suggested that to be taught seven of ten and to perceive the rest by oneself. It agreed with the meaningof Confucius encouraging people from a part we may extend the whole. The author believes that Cheng Zhuan provides an opinion not only appropriate to the era of ancient empire but also suitable for nowadays democratic society. Confucianism agrees with the inborn nature of human, looking for order and peace. Although government systems are different, the inborn nature of human remains unchanged.