Sanyi, the collective name of "Lianshan", "Guizang" and "Zhou Yi". "Zhou Li, Chunguan, Taibu": "The method of palm three "Yi", one is called "Lianshan"; the second is "Return to Tibet"; The third is "Zhou Yi". According to legend, "Lianshan" and "Guizang" are the "Yi" of Xia and Shang, and the book has been lost.

The "Lianshan" of the Xia Dynasty, the "Returning to Tibet" of the Shang Dynasty, and the "Zhou Yi" of the Zhou Dynasty are also known as the Three Changes. The Eastern Han Dynasty scholar Huan Tan said in the "New Treatise on the Orthodox": ""Lianshan" is 80,000 words, and "Returning to Tibet" is 4,300 words (Qin Dynasty Simplified Version). "Lianshan" is hidden in Lantai, and "Returning to Tibet" is hidden in Taibu. "The whereabouts of "Lianshan" and "Returning to Tibet" after the Wei and Jin dynasties are unknown, or they were absorbed by Buddhism and Taoism as scriptures or died, which has become a mystery in the field of Chinese culture.

Some scholars believe that the names of the "Three Changes" are related to their respective hexagram sequences and the content they want to express. Zheng Xuan said in "Yi Zan": "The people of "Lianshan" are like the clouds of the mountains, and they are endless. "Returning", all things are hidden in it. The person of "Zhou Yi" is easy to say and thoughtful, and he is prepared for everything. ”

Jia Gongyan Shu: ""Lianshan Yi", its hexagram is headed by Chungen, Gen is the mountain, the mountain is named Lianshan, and the clouds are out of the inner (accept) in the mountain, so the name is "Lianshan". "Returning to Tibet" is headed by Chun Kun, Kun is the ground, so all things are hidden in the middle, so it is called "Returning to Tibet". ”

"Lianshan Yi" is only called "Lianshan" in ancient times, and its name was first seen in "Zhou Li, Chunguan Zongbo, Dabu".

"Lianshan Yi" is guided by the four seasons and six qi, the coordinates of the good and evil judgment are used to distinguish the six jia value symbols, and the three elements and nine fortunes are used as the time and space transformation. It is different from the dialectical method that uses the objectivity of the five elements of metal, wood, water, fire, and earth to guide the conceptual theory.

"Lianshan Yi" uses the ancients' theory of the objective world to define the natural law of the development of all things, and makes systematic rules and arguments for people-oriented social human behavior. In the 64 hexagrams, the palace changes and symbolic changes are used in detail to faithfully describe the essence of the theoretical system in the "Lianshan Jingyi" and "Guizang".

The discovery of the water book "Lianshan Yi".

Shui Shu Lianshan Yi is a kind of easy book called "Lianshan Yi" written by the water tribe of Guizhou Province (the people from the north in ancient times, who became a small ethnic group due to particularity) and wrote with water books (its words and pictures are the same as the Xia Tao symbols unearthed in Erlitou, the summer capital).

"Returning to Tibet", traditionally believed to be the "Book of Changes" of the Shang Dynasty, has been lost after the Wei and Jin dynasties. "Shang Yi" takes Kun as the first hexagram, so it is called Guizang.

According to legend, the Yellow Emperor wrote "Returning to Tibet", which has 4,300 words. The Song Dynasty Jia Xuan Weng said: "The book of the collection was written by the Yellow Emperor." And the sixty Jiazi and the congenital sixty-four hexagrams are parallel, and the middle heaven returns to Tibet. ”。

One said that "Returning to Tibet" was lost in the Han Dynasty, because there was no record in "Hanshu • Art and Literature", and "Sui Shu • Jingzhi Zhi" also said: ""Returning to Tibet" was dead in the early Han Dynasty, and there was one in the Jin "Zhongjing", which only contained divination, not like the will of a sage. Yang Shen of the Ming Dynasty thought that the "Returning to Tibet" was not lost in the Han Dynasty, ""Lianshan" was hidden in Lantai, "Returning to Tibet" was hidden in Taibu, see Huan Tan's "New Treatise on the Orthologies", then "Lianshan" and "Returning to Tibet" in the Later Han Dynasty still existed, and it could not be doubted that "Art and Literature Chronicles" did not list their purposes. "Qing Zhu Yi Zunyun: ""Returning to Tibet" survived in the Sui Dynasty, and there were still three articles in the Song Dynasty, including "The First Classic", "Qi Mother", and "Ben Yong", which are cited in the commentary. ”

The excavation of Qin Jian's "Returning to Tibet".

In March 1993, the "Returning to Tibet" was unearthed from the Qin Tomb of No. 15 Wangjiatai in Jiangling, Hubei Province, called the Wangjiatai Qin Jian Returning to Tibet, restarting the upsurge of studying "Returning to Tibet". Some people think that "Qin Jian's "Yi Zhan" is not only "Returning to Tibet", but more accurately, it should be "Zheng Mujing" in "Returning to Tibet"

"Zhou Yi" includes two parts: "Sutra" and "Biography". The Sutra is divided into the Upper Verse and the Lower Scripture. There are 30 hexagrams in the "Upper Classic" and 34 hexagrams in the "Lower Classic", for a total of 64 hexagrams. The sixty-four hexagrams are derived from the overlapping of the eight trigrams of Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui. Each hexagram consists of a painting, a title, a hexagram, and a hexagram.

Legend has it that 8,000 years ago, Fuxi created the Bagua and the Sixty-Four Hexagrams. Around the first millennium B.C., King Wen of Zhou reinterpreted the 64 hexagram sequences, collected the hexagrams and epigrams that were passed down orally throughout the ages, and recorded them in writing, which is the Book of Changes. More than 400 years later, Confucius interpreted and praised the text of the scriptures, forming the "Yi Chuan" section of the Zhou Yi.

"Zhou Yi" covers all things, outlines and disciplines, and is an outstanding representative of traditional Chinese culture; Vast and subtle, all-encompassing, it is also the source of Chinese civilization.

At the beginning of 1973, the silk book "Zhou Yi" was unearthed from the Mawangdui Han Tomb in Changsha, and the interpretation was published in the third issue of "Cultural Relics" in 1984, which caused a research boom.

In 1977, the Han Jian "Zhou Yi" was unearthed in the Shuanggudui Han Tomb in Fuyang. In 1994, Chu Zhushu "Zhou Yi" was discovered, which was sorted out and published by Shanghai Ancient Books Publishing House in 2003; The relevant proofreading is also very rich.