• (The)Study of the Eastern Classic
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• no.43
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• pp.233-258
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• 2011

This paper is about Zhuzi(朱子) writings entitled Yixueqimeng("易學啓蒙"). There are only four research articles on Yixueqimeng("易學啓蒙"), although it had taken important role in the process of formation of Zhuzi(朱子) study of changes, comparing with 30 different kinds of research on his works after this Yixueqimeng("易學啓蒙"). In line with this, the author intends to make this paper as a full-scale research article on Zhuzi(朱子) work - Yixueqimeng("易學啓蒙"). Zhuzi(朱子) exposes the meaning of the Xiangshuyixue(象數易學), to wit, the emblem and numerology of Emblem and Numerology in interpreting Zhouyi("周易") again by accepting Hetu("河圖") and Luoshu("洛書"). When discussing the Zhouyi("周易"), Yiliyixue(義理易學) had drawn supports from Wangbi(王弼) Deyiwangxianglun(得意忘象論). Likewise, Zhuzi(朱子) tried to ruminate upon the meaning of the Hetu("河圖") and Luoshu("洛書") through the Yixueqimeng("易學啓蒙"). As he interprets all things through Hetu("河圖") and Luoshu("洛書"), these two systems of emblem have become essential. Even in Shifa(筮法), he elicited Dayanzhishu(大衍之數) from Hetu("河圖") and Luoshu("洛書") so that he related the divination rule to Hetu("河圖") and Luoshu("洛書"). By doing so, Zhuzi(朱子) concatenates Dayanzhishu(大衍之數) to Hetu("河圖") and Luoshu("洛書") too. Furthermore, by interpreting Yongjiu(用九) and Yongliu(用六), which belong to Qiangua(乾卦) and Kungua(坤卦) as prognostication that will be referred to when all six-line symbols are changed, he had made a great contribution to the history of Zhouyi("周易") study. Zhuzi(朱子) is responsible for a sizable part of the history of Zhouyi("周易") study as much as Wangbi(王弼) and Chengyi(程?). Of course, there are some parts where efforts were made in vain, however, the method to interpret the Zhouyi("周易") have developed day by day owing to the efforts of Zhuzi(朱子).