Shao Yong's Yi-Xue thought originated from Chen Tuan's Taoist thought, and has become a final conclusion, discussed by many schools of thought. Zhu Zhen said: "Chen Tuan passed on the innate pictures to Mu Xiu, and Xiu passed on Li Zhicai, and his talent was passed on to Shao Yong." ("Hanshang Yi Zhuan. Table") Zhu Xi believed that Shao Yong was passed down from Chen Tuan, Chen Tuan also has some inheritance. He said: "Shaozi invented the Xiantian Diagram, which was passed down to the Xiyi people, and the Xiyi people had their own transmission." (Appendix of "The Zhouyi Reference to the Same and Different Deeds") From the records of Zhu Zhen and Zhu Xi's achievements, we can see the source of Shao Yong's thoughts In the Taoist system, the direct transmitter was Li Zhicai. Zhang Min and others have explained this point. Zhang Min pointed out in the summary of Shao Yong's career: "Sir, he only supported him when he had little experience in Beihai. He heard about it from Uncle Mu Xiu of Wenyang. Although there is a biography of him above the uncle, it is not detailed." (Shao "Shao") "Zi Quanshu. Appendix")
It is worth explaining that although Shao Zi's studies have origins, they are more of his own understanding. "History of the Song Dynasty." "The Biography of Shao Yong" discusses this very clearly: Shao Yong "is a talent for doing things, and he is inspired by the sixty-four hexagrams of Hetu, Luoshu, and Fuxi Bagua. The biography of his talent has a far-reaching clue, and Yong's exploration of it is wonderful. Si Shenqi is profound and profound, vast and vast, and he has much to gain from it. "Shao Yong's contribution to Yi Xue and even the entire ideological culture is not to inherit Taoist ideas or repeat the thoughts of his predecessors, but to build a huge framework based on numbers. The ideological system is the so-called "satisfied person".
The value of Shaw's Yixue does not lie in the inheritance of the traditional Xiangshu Yixue, but in the careful transformation and innovation of the Yixue based on the inheritance of the traditional Xiangshu Yixue. It is precisely these views and ideas that are not in line with the text of "Yi" or contrary to the traditional Yi study that show great vitality and promote the continuous development and perfection of Yi study. As Quan Zuwang, a Confucian scholar of the Qing Dynasty, said: "Kang Jie's learning is not a family. It may be said that Huangji Jingshi is only the Jing and Jiao Mo schools. However, Kang Jie can be listed as a sage, but he is not here, and he is still Wen. The person who created Jiufeng was not in "Qianxu" ("Song and Yuan Studies Cases. Baiyuan Studies Cases"). Because of this, although Shaw's theory has been attacked in various ways, there are still many people who have passed it on. "After the southern crossing, disciples such as Lin Li and Yuan Shu attacked Shao in particular. Although the Lu family of Xiangshan also believed that the innate map was not composed by a sage, it was only Zhuzi and Cai who expounded the chapter, and Shao Xue began to appear in the world. , in the past five hundred years, although there have been dissenters, they cannot be taken away." (Li Guangdi's "Book of Changes" Volume 19) At the same time, many research works appeared after Shaozi, and his son Shao Bowen wrote "Huangji Series". ", "Interpretation of Guanwu Neipian", Zhang Yuanding wrote "Jingshi Jingyao", Zhu Yuansheng wrote "Shao Yi Lulu", Wu Yuyan wrote "Yi Wabie Biography", Ming Huang Ji wrote "Huang Ji Jing Shi Zhuan", and Yu Ben wrote "Huang Ji Jing Shi Zhuan". "The Interpretation of Huangji Jingshi" and "The Direct Interpretation of Huangji Jingshi" written by Wang Zhi of the Qing Dynasty, etc., interpreted and elucidated Shaozi's studies, making Shaozi's studies a specialized study, and scholars who studied this became an important school of learning. Huang Zong, a Confucian of the Qing Dynasty, wrote "Song and Yuan Academic Cases" and established the "Hundred Source Academic Cases" to describe his ideological origins. In addition, Shao Zi's thoughts also had a certain influence on the formation of the theory of ethics. For example, Er Cheng was a representative figure of the Song Dynasty, and his thought formation also accepted Shao Zi's thoughts to a certain extent. Zhu Xi had already noticed this. He said: "The studies of Cheng and Shao are indeed different, but the two Chengs respected Kang Jie. They believe in his way without confusion, and do not mix with heresies. They are like between Wen Gong and Hengqu." ("Song and Yuan Academic Cases. 100") "Yuan Xue Case") This means that the reason why Er Cheng was as famous as Sima Guang and Zhang Zai at that time for his Yixue, and had an influence on later generations, is related to his admiration for Shao and his "belief in his Tao", which shows that Shao's Yixue The impact is far-reaching.
(Excerpted from Volume 2 of "History of the Development of Xiangshu and Yixue" written by Lin Zhongjun)