On the Theory and Influence of ’s Study of “Yi”

Junying ZHANG Liupanshui Normal University

Abstract: As the core figure of “Qingli Yi” in the , Fan Zhongyan took the lead in the interpretation of “Yi” and in the study of doctrines. His interpretation of “Yi” had the characteristics of the transition from the image-numbism school of Han Confucianism to the doctrines of Song Confucianism, which had an important influence on the later academic development and played a role in the academic inheritance of the Song Dynasty. Keywords: Fan zhongyan; Zhouyi; Yi; We learn

DOI:10.47297/ wsprolaadWSP2634-786507.20200104

an Zhongyan (989—1052), styled Xiwen, a famous politician, strategist, educator, Fthinker, litteratorian in Chinese history, posthumous “Wenzheng”, known as “Fan Wenzheng Gong”. Fan Zhongyan life generals, famous heavy bamboo silk; Achievements article, recite through the ages; Personality and morality stand out in history. Ambition, long life. He is a rare, outstanding, outstanding and far-reaching figure in Chinese history[1]. Not only has a distinguished political performance, and guide the and the wind, the initial style, pioneering the early northern song dynasty advocated Confucian revival, has pioneered in the intellectual dynasty, is create a “first song spirit”, have made outstanding achievements in many fields, described it as “the leading characters between heaven and earth ever!” Because of its combination of achievements, morality and articles, it has aroused great attention and constant research of scholars in the past dynasties.

1. We Learn

The Book of Changes, as the head of the Six Classics, embodies the cultural accumulation and wisdom of the ancients, and has exerted a profound influence on the civilization, ideology and scholarship of later generations. Since the Han and Wei Dynasties, there have been endless studies on the Book of Changes, which gradually formed a prominent school, including three schools of image-numbering, rationalism and historical affairs. The Yixue of the Yixue school, represented by Fan Zhongyan’s Yiyi, originated in

About the author: Junying ZHANG (1983-05), Male, Han nationality, Native place: Shaanxi Shangzhou, Teacher of Liupanshui Normal University, Director and researcher of Chinese Fan Zhongyan Research Society (CIFR), member and distinguished researcher of Chinese Pre-Qin History Society (CHS). Research direction: Chinese Ideology and Culture.

41 Research on Literary and Art Development Vol.1 No.4 2020 the Song Dynasty. Yi Yi is the longest and most important representative work among Fan Zhongyan’s academic works. The full text has more than 4,000 words. Scholar Pan Yuting commented on Yi Yi: “Although it is short, every word is valuable and beneficial to the world.” [2]. He advocates that the interpretation of Yi should “follow the meaning” and not emphasize the annotation. He advocates that “scriptures should be clarified and texts should be clarified”. Get rid of the zhouyi exegetical study of the appearance of the han dynasty chapters, giri said “easy”, pay attention to because of the md, stars adn birds, to advocate the Confucian classics, even from scripture by injection, or delete chapters, with their own understanding of the Confucian classics interpretation experience profound philosophical connotations, I note, in quest to philosophical connotations of the basic characteristics of open, deciphering, It became the biggest characteristic of the later Song learning ① . The Song Yi System was formed in the middle of the Northern Song Dynasty. With Fan Zhongyan as the core representative, the Qingli Yi School was formed through the advocacy and development of , Hu Yuan, Sun , Shi Jie, Ligou and others[3]. Exploring the Yi was the first and continued to the early Qing Dynasty. Zhang Zai, in “The Theory of Classics”, said, “The study of the Theory of Classics must be deep and well- developed, not shallow and frivolous.” [4]. After the Song Dynasty, people put stress on the Confucian classics, to explore the knowledge of the name of the science of righteousness.

2. Fan Zhongyan’s Thoughts and Theories on the Study of” Yi”

Fan Zhongyan’s thoughts and theories on the study of the book of changes were deeply influenced and enlightened by the book of changes, and he had some insights. “Song History • Fan Zhongyan Biography”: “Fan Zhongyan general knowledge of the six classics, long and Yi.Scholars from the query, for the interpretation of the Scriptures, the death of fatigue. Taste push its serve to eat the Quartet Tour, all the sons to Yii, such as Yan also.” [5]. Fan zhongyan “easy” research study of ideological theory, fan zhongyan thought is that we know the academic philosophy foundation, fan zhongyan “easy” learning theory, embodied in “Yi Yi” and “yi and three material” “QiongShenZhiHua fu” the four said the dry for Fu “covered with ideas fu” and “yi” learning works, these works are “easy” fan zhongyan solution or play “yi”, in this paper, the principles of the classic. (1) “Yi” and three talents, the unity of man and nature, the interpretation of the law of the universe Fan Zhongyan’s Ode to Yi and Three Material: “In the past, there were the lives of saints, and the purpose of the construction of Da Yi. To observe the way of heaven, to observe the discipline of earth. Take a man from him, and make a fortune from him. It will take the cloud of change as its meaning, and it will keep the principle of purity, tranquility and subtleties”[6]491-492. He put forward the word “righteousness”, and explained that “Yi” is “to connect heaven and earth to human Yi”, such as “Yi” is to teach also, reach four dimensions?...To rule the cause of a hundred Kings, to break the doubt of all things. Change does not live, suitable for inside and outside without lag; Widely prepared, package up and down and doubt. How to!!!!No secluded impassability, but change is appropriate. Quasi heaven and earth and let the sun and the moon, livestock Fenglei and Lieshan Ze. The dance of the drum is full of spirit and combines three talents to form “Yi”.”[6]491-492. Here,

42 On the Theory and Influence of Fan Zhongyan’s Study of “Yi”

Fan Zhongyan includes nature and human society, natural history and human history in Yi, so that Yi Tao has no discomfort and no impassability. At the same time, the construction of four-dimensional philosophical category reflects the way of human understanding and grasping the world, is a unique theoretical interpretation of the universe ontology, and contains universal philosophical significance. In relation to the universe life and the relationship between man and nature, the humanist thought of “man can expand the way” embodies the positive and enterprising outlook on life and the striving spirit of “unremitting self-improvement”. At that time, this was undoubtedly a relatively advanced thinking mode and value orientation. Fan Zhongyan deep “Yi” said, “study the nature of the moment.” In the book “Yi and three materials” put forward “Yi and three talents, the unity of nature and man” view of the universe. Embodies the “easy” it covered the universe, commanding the nature and man, integration of the way of heaven, earth, people only three for the integration of the overall harmonious thought, is a kind of integration and innovation of philosophy, the theory of the Confucian idea of “nature and humanity” inheritance and development, with a heavy on the new features of the personnel, the song dynasty is a very good philosophical ontology thinking, is a kind of man and nature, man and society, interpersonal harmony, this is the han dynasty and the song of “nature and humanity” ideology difference [7], and today we advocated the “sustainable development” and “scientific development” has the same meaning. Fan Zhongyan’s thought of “Yi” as well as three talents and the unity of man and nature “is not only an elaboration of the theory of thought, but also a code of conduct for concrete practice, and a methodology for observing the universe and natural society. In the late years of the Southern Song Dynasty, Qian said that you had a deep understanding of Fan Zhongyan’s practice of establishing himself and his knowledge of virtue, meritocracy and speech. In his Lecture on Building a Temple in and Devoting an Angiety to Wen Zhenggong, he said, “The Book of Change says that the way to establish heaven is Yin and Yang, the way to establish earth is soft and firm, and the way to establish people is benevolence and righteousness.” “Virtue stands by benevolence and righteousness, then virtue is pure virtue; Merit with righteousness and stand, merit for the gong; If the word stands for benevolence and righteousness, the word is the maxim”.“The reason why the public is deeply in the heart of the people and do not between the present and the ancient, is only based on benevolence and righteousness, to become the first man in heaven and earth” [8]. (2) Explain the “four virtues”, practice the four virtues, and realize the holy inside and outside the king The Yi scholars before the Song Dynasty believed that the universe was a recurring reality, which was manifested in four virtues: Yuan, Heng, Benefit and chastity. The Yuan is the beginning of all things, the Hung is the growth of all things, the Benefit is the fulfillment of all things and the chastity is the achievement of all things. The four virtues correspond to the four seasons, believing that “Yuan, Henn, Prosperity and Virtue” represent a complete process of all things in nature from spruce to collection, matching with the four seasons of spring, summer, autumn and winter, which is a cyclical movement, and also corresponding to “benevolence, propriety, righteousness and wisdom”.

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Neo-Confucianism in the Song Dynasty emphasized the close relationship between the four virtues of Yi learning and the four virtues of gentleman. The Theory of Four Virtues by Fan Zhongyan gives a new theoretical interpretation of the four virtues of Yuan, Heng, Li and Zhen, and holds that Yuan, Heng, Li and Zhen are “the pure, the open, the guarding and the doing of the Tao” [9]187-188. The “four virtues” will connect the “three talents”, and the natural way of the heaven and earth will be linked with the ethics and morality of governing the country, keeping the family in order, cultivating one’s morality, and so on. The natural things will be connected, and the new theoretical interpretation will be made, opening the precedent of the holy inside and outside the king. “Inner saint” refers to the inner moral personality ideal, and “outer king” refers to the external political ideal. “Inner sage” is the starting point and foundation, “outer king” is the end point and goal, “inner sage and outer king” is the unity of morality and politics, which is the highest ideal state pursued by Confucian scholars. Fan Zhongyan, through the position of harmonious coexistence of “three talents” and “four virtues”, constructs the universe, human resources, family and country, and objects, and theoretically clarifies that in terms of the internal mechanism of the universe, “only the virtue of the universe is there, and the virtue of the four elements is there, and the remaining gua is there....The place will be benevolence, yuan base also; When the energy is gone, the soul begins; Into thinking aid, benefit of the party also; Shou honesty is not back, the way of chastity also. If the four fail to do both, they come from one to the other and from the other to the other. Swirling back and forth, from the four, so it is almost popular!”[9]187-188. That fails to dry, kun as slave, movement coordination, each other aid development, harmony, and expressed “the pure of the tao, tao, tao, tao” as one of the thoughts, think practice four DE is regular, don’t think the heavens and the earth changed four DE, ethics and also not violations four DE, countries are also inseparable from the four DE, a gentleman should practice four DE, “internal saints” can be realized, based on the premise of “internal saints” and the leadership, to achieve “outside the king”. It contains the harmonious development of governing ideas, ethical concepts and thinking paradigms, and embodies a harmonious, orderly and balanced development pattern of the universe life and human society. (3) Poverty, prevention, pay attention to the practical Fan Zhongyan put forward in his Ode to the Impoverished Goddess: “Only God also feels and thus passes through, and only God also changes in it.To know God without ignorance is to know and to be infinite.”[10] 487. It is believed that both nature and human society (heaven and earth) are in the process of movement change and development, and the internal unity of opposites and interaction are the source of movement change. People must explore the mystery of the changes in the universe, understand the movement process, causes and results of the changes and development of things, and master the basic laws of the changes, development and movement of things. Only in this way can they not be confused and at a loss what to do, can they master the laws of the changes of objective things, and take the initiative to transform the objective reality. It embodies the rational thinking of materialist dialectics.” Through the cave, it is the change of ups and downs of all things; Hook deep Zhiyuan, Ming Er Yi fertility work.”[10]487. Fan Zhongyan believes that when contradictions are still in the bud, it is necessary to “go through the deep hole”,

44 On the Theory and Influence of Fan Zhongyan’s Study of “Yi”

“hook deep and reach far”, foresee the results of the development of contradictions in advance, foresee the harm of contradictions, and timely take corresponding measures to nip them in the bud. This also proves that the dialectics of “poverty of the divine” has strong practicality and foresight. If Fan Zhongyan’s “Yi” and “three talents” is “the moment of studying the nature and man”, then “the poor and the divine” is “the change of the past and the present”. “Impoverishment” means to study the subtleties of things through phenomena and grasp the basic laws of changes and development of things, which embodies the unity of opposites of contradictions. “If it turns out to be an evil thing, why doubt it? To view the day, through the road and bright yi; Esther set teaching, to help the humanities and use it. It is the saint’s virtue to unite the universe, the way through day and night, the law to god and have to, Zhen avenue and more leisure. There is to see Bingyao wisdom to do nothing, and the people from the.”[10]487. In the aspect of epistemology, Fan Zhongyan is good at seizing the opportunity of good or bad news of movement and change of human resources and society, emphasizing the natural principle that things will be reversed when they become extreme, adjusting his mentality according to the objective law of the development of things, and correctly handling various relations. “Yi” theory applied to social reality reform, Fan Zhongyan in the Qingli New Deal programmatic document “answer hand zhao Chen ten things” put forward: “Yi” said: ‘poor is change, change is common, common is long’, this is the world of the principle of ambition poor, then think of the way of change; If you can be flexible, you will have a long career.”[11]. It embodies the practical characteristics of applying the classics and the world, linking academic theoretical research with political reform, and reflecting a simple materialist dialectical epistemological thought. (4) Vigid and promising, unremitting self-improvement, inheritance of the national spirit Fan Zhongyan’s “dry for gold” put forward: “big zai” dry Yang, the report to just. Govern by the day and never cease. Take gold and you will find it. Outside the Yuan Heng, want to have English and can see;In the change, know from the change of the world....Liv “dry” also, so body clever; Because he is rich, he seems to be strong.”[12]488. This paper discusses that the vigorous and promising spirit is one of the dominant thoughts and basic spirits of Chinese traditional culture. The vigorous and promising spirit was first established by and his “Yi Zhuan” and is the main symbol of the characteristics of Confucianism. “Dry” of luck, build the creation and trespass; The casting of gold yan, also the system and not good. Have to see sure into the business, Zhao if gold. The first million and wide, Fang Bailian and deep.”[12]488. It reflects the active, healthy and progressive life attitude of ancient Chinese people and the general principle of correctly dealing with the relationship between man and nature and the relationship between human and human. It is a general generalization and value refinement of a theoretical height. The thought embodied in “Dry Wai Jin Fu” has the remarkable characteristics of The Times, embodies the “unremitting self-improvement” enterprising spirit, the spirit of change, the spirit of innovation, the spirit of struggle. It is of great significance to the revival of Confucianism in the Song Dynasty and to the continuation, development and inheritance of the vigorous and positive national spirit of the Chinese nation.

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3. The Ideological Influence of Fan Zhongyan’s Theory of Yi

(1) It was the first to open yiyi school Fan Zhongyan put forward the cosmological view that Yi combines three talents and the unity of man and nature, the theory of the four virtues of the holy inside and the king outside, the dialectical thinking of the poor and the divine, and the spirit of vigorous and unremitting self-improvement, which were actually the forerunne of the systematic study of Yi in Song Dynasty. Fan Zhongyan’s theory of Yi is another milestone of the basic spirit of Chinese traditional culture. The thoughts and theories of Fan Zhongyan’s series of Yi studies, such as Yi and Three Cai Fu, influenced later Hu Yuan, Sun Fu, Ligou and others to lay emphasis on elucidating their theories in the study of Yi studies. Under the influence of Fan Zhongyan’s Yi Yi, Hu Yuan wrote twelve volumes of Zhouyi, one volume of Hongfankouyi, one volume of Zhongyong Yi, and five volumes of Chunqiu Kou Yi. In terms of education, Hu Yuan advocated the “Theory of Ming Style for Application” [13]. It had a great influence on , and opened the first voice of his book Yi. Ouyang Xiu once said that Sun Fu “governs the Spring and Autumn Annals. He does not confuse and annotate them. He does not mess up scriptures for the sake of music.His words are simple and clear from the merits and SINS of princes and officials. By examining the ups and downs of The Times, we can deduce that the king’s way of controlling chaos is more than the original meaning of the classics.”[14]. Ligou paid more attention to philosophy and practical application. He advocated “to study, you must discover the basics, and to learn.”[15]. Fan zhongyan in terms of the yi studies, directly relate the purport of’s sense of honor, not affected by the constraints of han and the tang note and interference from the image- numberology mysterious absurd, solid theoretical before song dynasty, was the pioneer of the song dynasty hermeneutic yi-ology, embodies the profound philosophical thinking and sensible, with sharp tool suffering consciousness and practical characteristics, have the glorious of materialism and dialectical thinking. (2) Enlightenment suspicion of ancient innovation of the spirit of song learning Fan zhongyan “easy” study thought and theory, and hu been reflected in the mouth of the zhouyi righteousness “, ouyang xiu “easy boy asked”, lee Gou “easy”, is the study of the relationship between nature and human society and, in order to change the view to seek the law of change, in order to reforming the old Confucianism to create new Confucianism to blaze new trails, embodies the features of the new Confucianism (song), for the creation of new Confucianism (song) the rise of the terms of theory. Under the initiative of scholars such as Fan Zhongyan, Hu Yuan and Ouyang Xiu in the middle of the Northern Song Dynasty, the practice of exploring the original meaning, passing on notes without confusion, and interpreting the classics with the theory began to take shape. Scholars such as fan zhongyan, hu yuan and ouyang xiu took “self as method” in the study of yi learning, boldly challenged the tradition, challenged classics and doubted the spirit of ancient innovation, which became the trend of The Times at that time, and affected every aspect of the ideological and academic study in the song dynasty, and played an important role in the independent and pluralistic culture of the two song dynasties.

46 On the Theory and Influence of Fan Zhongyan’s Study of “Yi”

4. Conclusion

Fan zhongyan “generic” images, especially longer than the “yi”, have wonderful insights in the yi studies, savvy, to Yi Yi inchoation, advocated “easy” solution “with righteousness”, not the appearance, “at the note”, not stick to old han note, advocated “by the md, ”, directly on the emperor’s sense of honor, get rid of the previous unknown future appearance, stars adn birds, to advocate the Confucian classics, to their own understanding of the Confucian classics interpretation experience profound philosophical connotations, in quest to philosophical connotations, clean the endeavor “yi”, open the song dynasty hermeneutic “yi” is the first studyFormed in the course of Confucian classics of exploring new thinking, new methods and new style of study and created a new situation in academic exploration, represents the state of song a preliminary germinal, reflected the transition from “sinology” to “the song” the characteristic, and is very important for the development and impact on future academic, directly affect the field of ideology and culture in the northern song dynasty later schools and schools of thought contend, ideological diversity, free talk, tool and new atmosphere of ancient to innovation.

5. Note

① The new Confucianism, advocating the theory of righteousness, breaking through the tradition of preaching and commenting on the texts of the Han and Tang dynasties, pursuing the cultivation of the mind, pursuing the understanding of the body, applying the experience of the world, and the unity of the sage of the king, with “to the vast and subtle”[16] is vast and profound, contains a wide range of schools, and uses Confucianism as its ancestor to integrate Confucianism, Buddhism and Buddhism. Its essential characteristics are as summarized by Mr. Chen Yinke, a master of Chinese studies: “Independent spirit, free thinking, and critical attitude.” [17]

Work Cited

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in the Past Dynasties.Li Yongxian, Wang Ronggui, school.Chengdu: Sichuan University Press, 2007:1115-1117. [9] (Song) Fan Zhongyan. Complete Works of Fan Zhongyan, Collected Works of Fan Wen- zheng (Volume 8), Four De Says [M].Li Yongxian, Wang Ronggui, school.Chengdu: Sich- uan University Press, 2007:187-188. [10] (Song) Fan Zhongyan. Complete Works of Fan Zhongyan, Other Works of Fan Wenzheng- gong (Vol. 2), An ode to the poor and the impersonal [M].Li Yongxian, Wang Ronggui, school. Chengdu: Sichuan University Press, 2007:487. [11] (Song) Fan Zhongyan. Complete Works of Fan Zhongyan, Comments on the Government of Fan Wenzheng (Volume 1), Answering the Hand’s Remarks and Documents and Ten Stories [M].Li Yongxian, Wang Ronggui, school.Chengdu: Sichuan University Press, 2007:523-538. [12] (Song) Fan Zhongyan. Complete Works of Fan Zhongyan, Other Works of Fan Wenzheng- gong (Vol. 2), Gan Weijin Ode [M].Li Yongxian, Wang Ronggui, school.Chengdu: Sichuan University Press, 2007:488. [13] (Qing Dynasty) Huang Zongxi, Quan Zuwang.The Case of Song and Yuan Studies (Vol- ume 1) • The Case of Anding Studies • Gao Ping’s Talk about Friends [M].Jinsheng Chen, Yunhua Liang.Beijing: Zhonghua Book Company, 1996:24-26. [14] (Qing Dynasty) Huang Zongxi, Quan Zuwang.The Case of Song and Yuan Studies (Vol. 2), The Case of Taishan Studies, Appendix [M].Jinsheng Chen, Yunhua Liang.Beijing: Zhonghua Book Company, 1996:100-103. [15] Ligou. Ligou Gems [M]. Beijing: Zhonghua Book Company, 1981:388. [16] (Song) Zhu Xi. Annotations to the Four Books, The Doctrine of the Mean, Chapter 26 of the Right [M]. Beijing: Zhonghua Book Company, 1985:56-57. [17] Bian Senghui. Long chronology of Mr. Chen Yinke [M].Beijing: Zhonghua Book Compa- ny, 2010:362.

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