Summary of PhD thesis: Bui Ba Quan

INTRODUCTION

1. Reasons for choosing the topic

I Chingis a classic that has a unique feature compared to other classics, in that: the issues of meaning and ideology are not only presented through the system of scriptures, but also presented through the system of symbols (yin and yang, monsters) and diagrams (I Ching). Chu Tu (ie Chu Hy, 1130-1200) compiled two sets of books:The Original Meaning of the Book of ChangesandThe Book of Changesto discuss key issues in researchI Chingon all three aspects: Meaning, Symbolism and Graphics. In 1415, these two sets of books were approved for inclusion inNguGreat SutraandGeneral logicand officially became an official document of the state, applied to education and examinations to select talents.

In 1419,Four Books - Nguterrible - General logicwas officially introduced into our country. Chu Tu's Divination had a profound influence on the ideology and scholarship of Vietnamese Confucian scholars in the Middle Ages. Currently, VNCHN, the National Library and some other archives still have about 60 works corresponding to about 100 Han Nom texts with Divination content. It is worth noting that most of those works focus on Chu Tu's "Yi Jiu Diagrams". This is an academic field that needs and deserves attention and research.

From modern times until now, our country has not had a complete translation and annotation of the original text or a monograph on the subject of research.I Chingin the context of medieval Vietnam to study and research the process of transmission, reception and applicationI Chingof Vietnamese Confucianism in general and Chu Tu's I Ching in particular.I Chingis an important work in the Confucian classic system, therefore, editing and researching the literary documents of this classic is both an urgent requirement and a long-term strategic task.

2. Research purposes and tasks

The purpose of the thesis is to analyze and clarify the reasons, viewpoints, methods and contents of the Vietnamese Confucianists' interpretation of Chu Tu's Divination. To achieve this purpose, we solve the following tasks: 1/ Clarifying the concept and content of Chu Tu's Divination; 2/ Summarizing the research situation of Chu Tu's Divination in Vietnam; 2/ Establishing a system of Chu Tu's Divination documents in Vietnam in the Middle Ages; 3/ Explaining the contents of the works, applying appropriate research methods to study the viewpoints, methods and contents of the interpretation of Chu Tu's Divination by Vietnamese Confucianists in the Middle Ages.

3. Research objects and scope

The research object of the Thesis is the interpretations of Vietnamese Confucian scholars in the Middle Ages on Chu Tu's I Ching studies expressed through 52 works with about 90 Han Nom texts with related content, of which the number of works used directly for research is 37, corresponding to 75 texts and 15,000 pages of documents.

The research scope of the thesis is the textual issues, viewpoints, methods and content of the commentary on Chu Tu's I Ching of Vietnamese Confucianism in the Middle Ages expressed through the above works.

4. Research methods

The thesis combines the following methods: textual studies, translation studies, hermeneutics, statistics, description, meta-analysis, and interdisciplinary research.

5. Contributions of the Thesis

- In terms of Classics: The results of the thesis contribute to filling a gap in the field of Vietnamese Classics research in general and the history and ideology of Vietnamese Divination in particular; At the same time, it creates a basic premise for implementing research on the field of documents.Rationalcurrently exists in Vietnam.

- In terms of Textual Studies: For worksTranslation of the theory of concubines,Pandemic meaning of doubt,Hy kinh loi, etc. The thesis has basically solved the problems of authorship, compilation date, copying and explained the phenomenon of overlapping between works.

- In terms of language and script: The results of the thesis contribute to the study of the development process of Nom script in the 18th - 19th century; especially the method of translating a highly difficult Buddhist work such asI Chingand Chu Tu's Divination.

- In terms of applied research: The results of the thesis also create an important theoretical basis for implementing related research in the fields of medicine, culture, beliefs, architecture, fine arts, etc. of Vietnamese traditions.

6. Structure of the Thesis

In addition to the Introduction, Conclusion and Appendix, the Thesis consists of 4 chapters:

Chapter 1.Overview of the research situation of Chu Tu's I Ching Diagram

Chapter 2.Survey of Han Nom documents on Chu Tu's Divination

Chapter 3.Viewpoints and methodology for interpreting Chu Tu's I Ching diagram of Vietnamese Confucianism in the Middle Ages

Chapter 4.Content of the commentary on Chu Tu's I Ching Diagram of Vietnamese Confucianism in the Middle Ages.

 

Chapter 1. OVERVIEW OF RESEARCH SITUATION                          

      CHU TU'S TRANSLATION

In this Overview chapter, we have analyzed in detail many existing domestic and foreign Divination documents. Based on the summary results, combined with the understanding of Divination and the current status of Vietnamese Divination documents in the Middle Ages, we point out the trends, achievements and limitations of each work, thereby proposing the research orientation of the topic.

1.1. Explanation of concepts and terms

“Yi Tu 易圖” is a term used to refer to general diagrams aboutI Chingand the study of the I Ching in general. “I Ching Diagrams 易圖學” is a subject/academic field that studies and interprets the I Ching diagrams. During the Southern Song Dynasty, Zhu Zi summarized the research achievements of the I Ching during the Han and Tang dynasties, clearly pointing out the advantages and limitations of each previous school of I Ching, with the aim of establishing a system of I Ching that combines the I Ching of Symbolic Numbers and the I Ching of Meaning, in which the I Ching of Symbolic Numbers is considered the “original meaning” ofI Ching.

The system of I Ching that Chu Tu presented inThe Original Meaning of the Book of ChangesandThe Book of Changesincluding:Ha Do,Luo Shu,Fu Xi Bowl monster order,Fu Xi Bagua Position,The Sixty-Four Trigrams of Fu Xi in Order,Fu Xi sixty-four directions,King Wen's Eight Trigrams Order,King Wen's Eight Trigrams DirectionsandMonster. All of them consist of 9 diagrams, so they are also called "Yi Jiu Diagrams 易九圖". "Yi Jiu Diagrams" was compiled by Zhu Zi, along withShang and Xia JingandStory translationofficially became an essential part ofI Chingin particular and Confucian Classics and Philosophy in general. This system, together with the annotations of Confucian scholars of the Song, Yuan, Ming, and Qing dynasties, was included inComplete Book of Changes,General logicandEclectic Book of Changes, thanks to the support of the examination system, it had the conditions to develop, take root deeply and have a profound influence on the ideology, academia and many areas of Vietnamese social life in the Middle Ages. Vietnamese Confucianists' interpretation of Chu Tu's Divination is mostly based on this source of information. Therefore, the concept of "Chu Tu's Divination" mentioned in the thesis refers to the "Yi Jiu Diagram" system established by Chu Tu in the bookMeaningandApocalypseThe related Confucian theories of the Song, Yuan, Ming, and Qing dynasties are mainly collected in these three books.

1.2. Research works

1.2.1. Textual research works

The first person to raise the issue of textual researchI Chingof Vietnamese Confucianism is Hoang Xuan Han. In the bookLa Son Phu Tu(1952), Hoang Xuan Han judges the authorNguThe Great Classical Classicsis Bui Duong Lich. However, Nguyen Tuan Cuong is skeptical about this hypothesis; Nguyen Phuc Anh also thinks that this "guess" is "not convincing enough", so further investigation is needed. Following that are the studies of Tran Kim Anh (on the issue of the author ofHy kinh loi), Luu Ngoc Quan (on the current state of the text and the relationship between the works of Han Nom Diagrams) and Nguyen Phuc Anh. It is noteworthy that, in some recent articles, Nguyen Phuc Anh has put forward some new viewpoints based on the survey of the text, for example: Raising the question of doubting the authorNguweak menstruation (interpretation)is Bui Huy Bich; Speculating on the interpretation (Nom translation) inNguweak menstruation (interpretation)"is because the bookstores arbitrarily included it in the content of Bui Huy Bich's text"; etc.

1.2.2. Historical research works

The first and most representative work of the achievements in the research of the history of Vietnamese Divination up to the present time is the article "A Brief History"I Chingin Vietnam” (2002) by Nguyen Huu Quang. The article briefly examines the history of transmission and development of Vietnamese Divination from the period of Northern domination to the present. Following that are the works “Vietnamese Studies on Divination from the 20th Century to the Present” (Henan University, 2009) by Hua Thi Minh Phuong 許氏明芳; “The development and characteristics of the study of I Ching in Vietnam” (2011) by Ngo Vi Minh 吳偉明; “The transmission, translation and influence ofI Chingin Vietnam” (2011) by Tran Ich Nguyen 陳益源. The most notable work is Tran Ich Nguyen. The work surveyed the Vietnamese bibliographies, thereby pointing out the circulation of Chinese Divination texts into Vietnam; The translation, interpretation and applicationI Chingexpressed through the existing Han Nom works of Divination; The impact of imperial education on the development of Vietnamese Divination in the Middle Ages. The article suggests a new approach in the study of the history of reception of documents in general and Divination in particular.

1.2.3. Research works on content and ideology

Typical projects include:National Literature Chu translation and interpretationprize(1925-1940) of Phan Boi Chau;Learn about the I Ching(1957) by Buu Cam;New study of the Book of Changes(1958) by Nguyen Manh Bao;I Ching with vuOriental pillar(1972) by Nguyen Huu Luong;The Essence of Divination(1973),The Mystery of the I Ching(1975),The Book of Changes prize(1986) andHe Tu Luo Shu and Yi Xiang Theory(?) by Nguyen Duy Can;I Ching- Dthe way of the gentleman(1979) by Nguyen Hien Le;Complete Book of Changes(1996) by Nhan Tu Nguyen Van Tho; etc. In general, the above works all mention and analyze Chu Tu's I Ching studies at different levels, but most of them are based on ancient and modern Chinese sources. Nguyen Manh Bao advocates integrating and combining analysis according to the Western natural science perspective, thereby proposing a new perspective, but in general, there are still many unreasonable points. Nguyen Huu Luong's work analyzes in detail 4 out of 9 diagrams of Chu Tu:Ha Do,Luo Shu,Innate BaguaandLater Heaven BaguaTherefore, it can be said that, up to now, this is the only monograph by Vietnamese scholars on Chu Tu's Divination.

Works by foreign scholars include:"Learn about The Book of Changes to Save the World (1916) by Le Van Ngu (1859-?)”(2001) by Ngo Vi Minh; “Research on Le Ngu's Divination and Philosophy” and “The Continuity and Innovation of Divination - The Role and Issues of Le Ngu's Divination and Philosophy” (2008) by Huong The Lang 向世陵; “Textual ResearchI Ching“According to the Vietnamese version” (2010) by Chung Thai Quan 鍾彩鈞; “The Book of Changes to Save the Worldof Le Van Ngu and his Confucian interpretations” (2012) by Sai Chan Phong 蔡振豐. In general, the authors often go into depth to analyze and explain the origin of Le Van Ngu's Dich Hoc ideology. Chung Thai Quan, in particular, focuses on clarifying the differences in content and summary viewpoints of the two texts:The Complete Essentials of the I Ching(print of Da Van Duong, 1837, AB.539/7-9) and copyI Ching(AC.367).

In addition, there are also some works that expand the scope of research, aiming to understand the relationship between I Ching and other scientific fields such as Astronomy, Medicine, Mathematics, etc. Some other authors advocate tracing the origin ofHe Tu - Luo Shu, combined with archaeological evidence and folk legends to proveI ChingMade in Vietnam, a product of Bach Viet.

1.3. Bibliographical works, author biographies and related notes

1.3.1. Construction worksrottenand author's biography

Up to now, Vietnam has about 10 sets of bibliographies and author biographies that mention the materials of Divination in general and Divination in particular. Typical sets include:Explore the Han Nom book collection, presents quite thoroughly the textual issues of some works of Divination such asTranslation of Buddhist scriptures,Translation of the theory of concubines,Song of the Changes,Reference books, etc.Biography of Vietnamese Writers, providing a lot of useful information for the study of the history of Vietnamese I Ching in the Middle Ages;The pseudonyms of Vietnamese Han Nom writers, providing a lot of information about the author and related works. In particular, the setsVietnam's Han Nom Heritage - Summary Directory,Vietnam's Han Nom Heritage - Summary - SupplementandDirectory of Vietnamese Confucianismhas compiled and summarized some key information of more than 30 works of Divination written in Han, Nom or bilingual Han Nom such as:Translation of Buddhist scriptures,Translation of the theory of concubines,Song of the Changes,Hy kinh loi,The Book of Changes: A Brief Explanation,Translation of the sutras and their meanings,Introductory Divination,Zhu Tang Zhou translated the essay, etc. This is a very useful reference document for research in general and Divination in particular.

1.3.2. Cevilrelated notes

Nguyen Huu Luong said that as of 1972, the Vietnam Archaeological Institute, Saigon (established in 1956 under the First Republic of Vietnam) still kept a Roneo print of the work.Strategic Translation of the Sutrasby Ngo The Vinh. Mong Binh Son also said that as of 1996, this Institute still kept a copy.Hy kinh loiin microfilm form. Nguyen To Lan surveyedAncient Academy LibraryA.2601/1-11 provides information about three Vietnamese works of Divination:Interpretation of the sutras,Secret ServiceandThe Three Teachings.

1.4. Translation and editing works

The first translation work on Chu Tu's I Ching is theI ChingThe famous book by Ngo Tat To was first published by Mai Linh Publishing House in 1943 and then reprinted many times. The translated book (part)Complete Book of Changes. Although Chu Tu's Divination study only occupies a small part of the entire book, it has a certain influence on later studies of Divination in Vietnam. Following are the translations:Complete Book of Changesby Tu Thanh Nguyen Van Phuc (1960);Translation of the theory of concubinesby Tran Le Nhan (1965);Song of the Changesby Bui Hanh Can (1997).

In the context of globalization and internationalization of academia, the work of editing and compiling Confucian literature documents in Vietnam in general and the Book of Changes in particular also has new achievements, typically two works: (1)Translation of the theory of concubines(mark sheet, examination sheet) belongs toThe Quintessence of Confucianism - The First Book of the Vietnamese Party Cell(Peking University, 2013); (2)Translation of the theory of concubinesandThe Book of Changes to Save the World(photocopy) belongs toEast Asian Confucianism Documentary Collection(National Taiwan University, 2016).

1.5. Some comments on research works related to the topic

In general, the current state of Chu Tu's Divination studies in Vietnam is still quite poor, there are no really specialized translation and annotation works or research works; Moreover, there has not been any work researching "Chu Tu's Divination studies" as a part ofI ChingConfucian Classics - Philosophy

Although the translation and research works on Vietnamese Divination by Tran Le Nhan, Bui Hanh Can, Nguyen Phuc Anh, Nguyen Thanh Tung, Mai Thu Quynh, etc. have been carried out, their ability to cover materials, in-depth expertise and approach all need to be further developed.

1.6. Research orientation of the topic

- Clarifying the concept and content of "Chu Tu's Divination"; Historical overview of the research on Chu Tu's Divination in general and Chu Tu's Divination in Vietnam in particular.

- Establishing a system of Chu Tu's I Ching documents in Vietnam during the Middle Ages.

- Analyze and clarify the reasons, viewpoints, methods and content of the commentary on Chu Tu's I Ching Diagram of Vietnamese Confucianism in the Middle Ages.

Chapter 2. SURVEY OF CHINESE NOM DOCUMENTS ON THE CHINESE CHART OF CHURCH

The Han Nom documents on Chu Tu's Divination are currently stored at VNCHN, the National Library and a number of other agencies in and outside the country. In addition, some are stored in private libraries and among the people. Based on the formal characteristics and content of the documents currently researched and collected, we divide them into 5 groups: Chinese Divination documents circulated in Vietnam; Summary documents; Explanation and poem documents; Essay documents; Application documents. Because most of the documents have unknown authors and dates, in each group, we mainly follow the ABC order of the document names. As for the two groups: Summary and Application, because the information about the author and the date of compilation are clear, we arrange them in chronological order of the documents.

2.1. Chinese I Ching documents circulated in Vietnam

2.1.1. Record through folders

The records in the ancient bibliographies help us to visualize a little about the source of Chinese-transmitted Divination materials, especially about the situation from the Nguyen Dynasty onwards. Currently, VNCHN has stored 5 sets of bibliographies written in Chinese characters recording Chinese materials circulating in Vietnam, which are:Tu Khue Library general catalog,Cabinet of Ministers,New library,Ancient Academy Books bookkeeperandNorthern and Southern Editions Table of ContentsIn addition, we also collected another copy.Catalogue of ancient Chinese books in Ho Chi Minh CityCataloged by the Social Sciences Library in Ho Chi Minh City in 1977. The survey results showed 22 works with commentary on Chu Tu's I Ching studies such as:The Original Meaning of the Book of Changes,Chu Van Cong's Translation,Study of Divination,The Book of Changes and its Material,Lai Chu and Annotated Version of the Translation of the Sutra, etc. It is noteworthy that most of these works are simultaneously recorded in the 5 sets of directories mentioned above. Apart from a few documents serving the examinations such asComplete Book of Changes,Rational generalThe rest are all works on the study of the I Ching by scholars of the Song, Yuan, Ming, and Qing dynasties, including works that discuss and develop the study of the I Ching by Zhu Zi (such asStar image translation,Eclectic Book of ChangesandThe Book of Changes discussion) and criticized and rejected Chu Tu's study of the Book of Changes (likeStudy of Divination,Sinology TranslationandThe Book of Changes and its Material). This detail allows us to speculate that in medieval Vietnam, many Chinese works on the study of the I Ching were circulated. Vietnamese intellectuals, in addition to absorbing the meaning of the classics from the orthodox point of view, also made efforts to research and consult other theories.

2.1.2. Take notesHan Nom books

We also analyzed relevant information recorded in ancient documents such asCloud Platform Language,Northern Envoy,Phuong Dinh's Essays, etc. The results show that in our country during the Middle Ages, a number of Chu Tu's works on the study of Divination were circulated, such as:The Book of Changes and the Map of a Chicken,The degree of Qian KunandHa Do general geography,Great calendar,The Book of Imperial Extremities,The Complete Book of Chu Tu,Plum Blossom Divination,Exercise stimulation,Dich Lam Market,Thai Huyen terrible,Thang Am Sutra, The He Tu and Luo Shu Yuanzheng CompilationandTrong Thi Dich.

2.1.3. Chinese I Ching documents currently available in Vietnam

Due to many reasons, we have not been able to fully compile the Chinese Divination documents currently available in all archives in Vietnam. Initially, we only compiled the results of cataloging at VNCHN, the National Library and the Library of Vietnam. The collected results are divided into two groups: First, the documents discussingI Ching, including Chu Tu's Divination:The Book of Changes and its Translation,The Book of Changes,The Imperial Eclectic Book of Changes,The Imperial Court of the I Ching, a Complete Supplementand some books with related content such asLiu Wen An's Ten Strategies,Math textbookSecond, Chu Tu's applied materials on the study of the I Ching and the study of the I Ching include:The law of heaven and earth,The Heavenly Shocker,Summary of the translation,New San Bui Dich Trang Thanh,Wild Crane Contemplation,Golden Book of Fortune,Authentic Fatty,Divination,Plum Blossom Divination,Thai At Thong Tong Bao Giam. Initial surveys show that, in reality, the number of Chinese-transmitted Divination documents in Vietnam is very small compared to the records in ancient books and directories. These documents may have been lost due to war, climate, preservation methods, have not been cataloged, or are still hidden in other archives, etc.

2.2. Summary documents

Summary means to reduce, condense and distill the essentials from the original text of the book. The summary texts of Confucian classics of Vietnam have many different names such as:weak,compendium,summary,summary,star comb,theory,chlorophyll,estimated solution, etc. The common way of summarizing is to keep almost the entire text intact, only abridge the commentary (including the large and small commentaries). The main purpose of summarizing is to provide learners with a concise, simple document, suitable for the education program of the imperial examination.

Brief documentsI Chingand Chu Tu's Divination currently has 7 sets:Song of the Changes,Great Hy Sutra,The Book of Changesbelong to the setGeneral logic,Great complete menstrual cycle weakness,The Book of Changesbelong to the setGeneral theory,Abridged VersionandThe Essence of the I ChingFor each work, we analyze and verify the issues of authorship, year of compilation, copying, engraving, and selection of published editions; At the same time, we briefly introduce the layout, content, and academic value. In some cases, we point out the similarities and differences in the editing methods and perspectives between the works.

2.3. Interpretation and performance materials

Interpretation and poem is a type of text commonly used for Confucian classics, the main purpose is to explain the content of the classics, serving the initial stage of Confucianism. In addition, poem also shows the author's perception and experience of the meaning of the classics. Interpretation and poem texts of Confucian classics have many different names such as:decoding,lecture meaning,interpretation,pronunciation,opera,interpretation of the poem,national anthem,national anthem, etc. are done in the form of prose translation or poetic translation (usually in the six-eight verse form) into Nom or Quoc Ngu.

There are currently 3 works of interpretation and paraphrase of Chu Tu's Yi Do: 1/Translation of the sutras and their meaningsThe Complete Text of the Book of Changes, Pham Dinh Ho explains the full textChu Tzu's theoryinComplete Book of Changes. There is currently 1 copy kept in VNCHN, KH: AB.236, 315 pages. 2/The translation of the monster's post-release songThe book "The Legend of Fuyao" was compiled by Pham Dinh Toai in 1890. Currently, there is only a copy from the 1891 edition recorded in the book.Song of the Mean - Song of the Illusory, stored in VNCHN, KH: AB.540. The content of the opera is "The Strange Weapon" (ie.Fu Xi's Sixty-Four Trigramscombined with 24 solar terms in a year) according to the theory of Thieu Tu and Ngoc Trai Ho Thi. 3/Hy kinh liet quoc am羲經蠡測國音, collected by Pham Dinh Ho, transcribed in Nom. There are currently 8 written versions kept in VNCHN, TVQG, TVKLS and among the people, with different names. We believe that the way to call "Hy kinh liet quoc am" is more reasonable. The layout of the 8 documents all include 8 parts corresponding to the layoutChu Tzu's theory.

2.4. Research materials

2.4.1. The Book of Changes to Save the World

Le Van Ngu 黎文語 composed and wrote the preface in 1916. There is currently one copy preserved in VNCHN, KH: A.2592/1-2, including 2 volumes (Upper, Lower), 277 pages. The content of Chu Tu's thesis on Divination belongs to the Upper volume, in 4 parts:The Book of Changes,Preface to the Book of Documents,Post-DiscussionandThesis on the Code of ConductIn each part, the author has new discoveries and perspectives.

2.4.2. Reference to the Sutras - The Book of Changes

The work belongs to the content of volume 1 (partThe scriptures and conventions諸經考約) bookPhuong Dinh's EssaysThe Poetry of Nguyen Van Sieu (hereinafter referred to asTranslation of the Classic of Changes). The printed version in the 35th year of Tu Duc (1882) was inspected by his student, Doctor Vu Nhu/Nhữ 武茹. There are currently 9 printed copies and 1 written copy kept in VNCHN. According to Pham Van Anh's research, the two versions VHv.844/1-5 and VHv.845/1-5 are the most complete and best for research.Translation of the Classic of Changes56 pages (pp. 3-58), a study of the original flow of the Book of Changes, the origin and nature of the Book of Changes, the reasons for the formation of trigrams, lines, images, and words withinI Ching, advantages and disadvantages in the method of interpreting Confucian classics, etc. In each issue, the author analyzes, argues and presents new perspectives.

2.4.3. Introductory test on the first notes of the study of divination

Introductory Book of Changes Test易學入門箋注備考, also known asReference book of the I Ching易經參考, author unknown. There is currently one copy preserved in VNCHN, KH: A.865, 279 pages, with illustrations. The structure consists of 10 parts, in addition to part 1 discussing the meaning of the trigrams and part 10 discussing some content in the scriptures.I ChingIn addition, the remaining sections are all discussions on Chu Tu's I Ching study, similar to the layout.Chu Tzu's Diagram, the only difference is that the text does not have the partKing Wen's Eight Trigrams OrderIn each part, the author bases on the order of the great commentaries of Thieu Tu, Chu Tu and the small commentaries of the Confucian scholars to develop the thesis. Therefore, this can also be considered an annotated work.Chu Tzu's Diagram.

2.4.4. Translation of the meaning of doubt

Translation of doubt易義存疑, now has other names such asThe study of doubt,The Book of Changes: A Brief Explanation,The Book of Changes. The preface of the Gia Long 4th year (1805). There are currently 7 written copies, of which 4 are kept in VNCHN (A.2044, A.363, A.2474, VHv.2016/2), 1 is kept in TVKLS (H.537), 2 are collected copies (tentatively called Tam My Dinh and DNTN-ST). Through text analysis, we found that all 7 documents are copies from the Nguyen Dynasty. Although version A.2044 records the author as Pham Quy Thich, through analysis, we found that this information needs further verification. This work is often bound together and has a part that overlaps withTranslation of the theory of concubines, so we speculate that after its publication, this work was widely circulated, with many copies and errors, leading to the existence of many different versions with inconsistent layout and content. Surveying 7 texts, we found that version A.2044 is the oldest and most complete version, so we chose it as the published version; version H.537 is the version that was carefully edited and revised, so we chose it as the comparison version for research.

2.4.5. Translation of the theory of conjugal love

Translation of the theory of concubines易膚叢說, there are currently 13 written versions with different names such asSpare parts translation,Monster spare parts translation,Translation of the appendix,Cinnamon Tang Dynasty's auxiliary theory.Of these, 9 copies are kept in VNCHN (A.2044, A.363, Hv.458, A.1420, A.867, A.2474, VHv.2016/2, AC.189, VHv.2652), 3 copies are kept in the National Library (R.1332, R.1617, R.1608) and 1 copy is collected by us (temporarily called DPTT-ST copy). Surveying 13 documents, we draw the following 3 observations:

First, the research results show that it is likely thatTranslation of the theory of concubinesis a remnantTranslation of Buddhist scripturesby Le Quy Don. The work was widely circulated in the Confucian academic world, leading to the formation of many different versions, associated with the names of many Confucian writers of that period such as Nguyen Nha, Pham Quy Thich, Pham Dinh Ho, etc. And it is also possible that the work was edited by Pham Quy Thich during his tenure as Dong Cac Hieu Thu, Han Lam Vien Hieu Khao (after 1779). However, we do not know the original appearance of that edited version until now. Because, among the 13 documents examined above, version A.2044 is the oldest version but is still only a copy from around after 1805 to before 1847. The remaining versions are all dated later, version AC.189 was made after 1854.

Second, the partChu Tzu's Diagramin the textsTranslation of the theory of concubinesalso designed according to the correct structure and order of the partChu Tzu's DiagraminComplete Book of Changes, the difference is,Complete Book of Changesincludes 9 items, but inTranslation of the theory of concubinesonly 7 items (no 2 items:The Sixty-Four Trigrams of Fu Xi in OrderandKing Wen's Eight Trigrams Order).

Third, version AC.189 has many advantages such as clear, coherent writing with few errors, so it should be chosen as the published version; At the same time, use versions H.458, A.1420 and A.867 as comparison copies.

2.4.6. Hy kinh loi thuong

As presented in sectionHy kinh liet quoc am, the Map and Chinese version, also the content of the first volume of the bookHy kinh loiThe book "The Tale of Songs" was collected, edited, and revised by Pham Dinh Ho. There are currently 6 copies of these two types of documents preserved in VNCHN with the following names: A.867, A.1420, A.1388, A.1182, and VHv.1657, and 1 copy preserved at TVKLS, name: H.534. Through studying the documents, we draw the following 3 observations:

First, about the author issueHy kinh loi: The Map was collected and stored by Pham Dinh Ho in 1786 - when he was only 19 years old, but it was not until 1837 - two years before his death - that he edited and revised it into a book. The Chinese version currently does not have enough basis to confirm that the author is Pham Dinh Ho. It is possible that Pham Dinh Ho collected this text, then edited and translated it into the National language and used the National language version to teach his family's children and students.

Second, the setHy kinh loiconsists of 2 volumes: Volume 1 includes the Map version and the Chinese version (as in versions A.867, A.1420 and H.354); Volume 2 isHy kinh liet quoc am. In terms of layout, the Map version consists of about 51 - 57 maps; The Chinese version and the National language version both have 8 parts, arranged in the correct order of the 8 parts inChu Tzu's DiagrambelongComplete Book of ChangesHowever, since the copying was done by many authors at different times and all after 1847, it is inevitable that there will be some changes in the names, the total number of question and answer passages, the way the passages are presented, etc.

Third, regarding the issue of choosing the published version: For the Map version, we chose version H.354, because this is a complete version with 57 maps, color version, clear, serious and elaborate handwriting and drawings. For the Han version, we chose version A.1420 because this version has good handwriting and few errors. For the National language version, we chose version Hop Thien because this version is complete, clean and has the fewest errors. While translating, we also compared it with versions VHv.2652 and R.1332.

2.4.7. Truc Duong Chu translated essays

Zhu Tang Zhou translated the essay竹堂周易隨筆, also known asStrategic Translation of the Sutras易經策略, Ngô Thế Vinh 吳世榮, pen name Trúc Đường, compiled in October of the year Đinh Mùi 7th year of Thiệu Trị (1847), disciples named Hạo Hiên and Tĩnh Phu archived, Trần Minh Tân from Vị Hoàng copied. The work is currently preserved in VNCHN, KH: A.1153, 380 pages. This is an "essay" work, written in question and answer style (234 question and answer paragraphs), aiming to clarify and promote the meaning of the scriptures, convenient for teaching, studying and academic exchange. The content of Chu Tử's commentary on the Dịch đồ học in this work includes 31 paragraphs, of which 15 paragraphs discussHe Tu - Luo Shu, 1 paragraph aboutFu Xi Bagua Order, 2 paragraphs aboutFu Xi Bagua Position, 2 paragraphs aboutThe Sixty-Four Trigrams of Fu Xi in Order, 6 paragraphs aboutFu Xi's Sixty-Four Trigrams, 5 paragraphs aboutKing Wen's Eight Trigrams Directions.

2.4.8. Some other related works

We also looked up 3 more documents currently kept in VNCHN that discuss Chu Tu's Divination:Refer to the diary參考雜記 (A.939) andReference booksThe Legend of Fuyao (A.487) by Pham Dinh Ho;Interpretation of the Book of Changes compiled into a volumeThe book "The Great Master of the Laws of the Sea" was compiled by Lord Yang, also known as Van Dinh, written version, KH: Paris.SA.PP.2374, 44 pages, explaining aboutHa Do,Luo Shu,Innate BaguaandLater Heaven Bagua.

2.5. Application materials of Translation Graphology

In addition to the works reprinted or copied from the Book of Northern Literature, VNCHN and the National Library also preserve books on applying the study of Divination in numerology and medicine compiled by Vietnamese Confucian scholars, typically:Thai at simple recordby Le Quy Don,Hai Thuong Y Tong heart and whole orderby Le Huu Trac,Medical theoryby Bui Thuc Trinh,Essentials of MedicineandNovel Assistantby Le Van Ngu,NguNational Language Songby An Tho But, and some geographical and feng shui texts of unknown author such as:Thien Nam Dia Giam Bao Thu Dia Toc Tu Authentic, Ta Ao Attached,CoughGeographical location,Goconvenient location,Annam cNine Dragons Jing,Autumn in Annam̉y, etc. The research object of the thesis is the commentary on Chu Tu's I Ching Diagram of Vietnamese Confucianism in the Middle Ages, so we only selected works compiled by Confucian scholars. Comparing the authors and existing documents, we selected 5 works:Thai at simple recordby Le Quy Don,Hai Thuong Y Tong heart and whole orderby Le Huu Trac,Medical theoryby Bui Thuc Trinh,Essentials of MedicineandNovel Assistantby Le Van Ngu.

SummaryChapter 2

The survey results from the group of Han-Traditional Divination documents show that, in fact, in Vietnam during the Middle Ages, there existed many Chinese Divination works, including both official documents used for imperial examinations and unofficial documents that opposed the views of Trinh - Chu. Although this source of documents is not much left; The viewpoints, level of acceptance and ability of Vietnamese Confucianism to apply this unofficial source of documents also need to be further studied; But it allows us to speculate that Vietnamese Confucianism during the Middle Ages, in addition to studying and accepting Trinh - Chu's Divination viewpoint, also tended to widely refer to the annotated stories of the Confucian sages of Han - Tang - Song - Nguyen - Minh, and at the same time update the new knowledge and ideas of Qing Dynasty Divination, this is clearly shown through some discussions of Le Quy Don and Nguyen Van Sieu. This is an important issue that needs to be further studied. In other groups of documents, we present an overview of the text, content and academic value of each work. For works with complex systems such asTranslation,InterpreterandHysteria, we find that all three works are anonymous, have many different versions, and are often bound together in a pair of books:Interpreter+TranslationorInterpreter+Hysteria, although the order of arrangement may be different. This again strengthens the speculation:Interpreterpre-compiledTranslationandHysteriaWe believe that the reason for this phenomenon is because all three works were compiled to serve the education program for the imperial examination, just as the phrase "applied to the time of books" said in the preface of the book.Translation of doubt. Therefore, after the works were published, they were quickly circulated and widely copied in the academic world, resulting in many different versions with inconsistent layouts and contents. In general, the distinction and establishment of the system of documents in this chapter creates a solid foundation for us to study the viewpoints, methods and content of the interpretation of Chu Tu's I Ching Diagram of Vietnamese Confucianism in the Middle Ages in the following chapters.

 

Chapter 3. VIEWPOINTS AND METHODOLOGIES OF INTERPRETING THE CHINESE CHINESE CONFUCIANISM IN THE MEDIEVAL PERIOD

The focus of this chapter is to study the viewpoints and methodologies of interpreting Chu Tu's I Ching-do (I Ching-do) of Vietnamese Confucianism in the Middle Ages, so the research materials will mainly focus on 4 groups of documents: summary, interpretation of the poem, research and application. In addition, while presenting the viewpoints of Vietnamese Confucianism on Chu Tu's I Ching-do (I Ching-do), we also make connections with the records in some other documents such asCloud Platform Language,Tales of Nam Son,Dong Tac Nguyen family instructions,Chi Am's autobiography,Miscellaneous Chronicles of the Dynasties,Summary of the Book of Changes, etc.

3.1. Vietnamese Confucianism's concept ofI Chingand Chu Tzu's I Ching

3.1.1. Concept of the I Ching

Vietnamese Confucianists believe thatI Chingis a difficult book to learn and understand. Its language is extremely simple, but its meaning is extremely profound.I Chingvast and complete, encompassing the entire path of the three talents, the ultimate transformation of heaven, earth, ghosts and gods, and the emotions of all things. Those who study the meaning of the Dharma can learn it through the hexagrams and lines.I ChingTo thoroughly understand the subtle changes of morality and fate, apply it to the practice of cultivating order and governing peace, and by extension, can expand all things, achieve all things, determine the career of the world, and participate in the transformation and education of heaven and earth; those who study Numerology can use the hexagram images and divination words to decide doubts, clearly determine right and wrong, black and white, without being confused by good and bad luck, and consider it as "a sacred mirror of a family" "to protect oneself in dealing with the world".

3.1.2.Chu Tu's concept of I Ching

Vietnamese Confucianists revered Chu Tu, especially praising two works.MeaningandApocalypse. The works of the Vietnamese Confucianists on the Book of Changes, although compiled in many forms, all revolve around the explanation and exposition of the meaning of the classics and annotated stories of Cheng-Zhou, especially Zhu Zi. Not only that, Vietnamese Confucians also feel extremely proud to be "the meritorious subjects of Cheng-Zhou", just as Cheng-Zhou was the meritorious subject of the four saints (Fu Xi, King Wen, Duke of Zhou, and Confucius).

3.2. Vietnamese Confucianism's view on Chu Tu's I Ching

Chu Tu's divination is the most core component ofI Ching. Vietnamese Confucianism delves into this content, on the one hand to meet the needs of teaching and learning according to the education program; on the other hand, stemming from the need to perceive and experience the meaning of Chu Tu's I Ching and apply it to the fields of academia and life.

3.2.1. Completely agreeable views

Confucian scholars, even numerologists, tacitly recognized the types of diagrams of Quan Lang, Chu Don Di, Thieu Ung, etc. established by Chu Tu as immutable theorems, the theoretical basis for explaining the study of the I Ching. Vietnamese scholars were not interested in distinguishing the truth from falsehood, or the different views surrounding the study of Diagrams, but tried to explain and interpret Diagrams according to the views of Thieu Tu, Chu Tu and Ngoc Trai Ho Thi.

The works of commentary on the I Ching Chu Tu of Vietnamese Confucianism are often presented according to the correct layout of the section.Chu Tzu's theoryinComplete Book of Changes. The topics of discussion are often important contents of the great commentaries of Thieu Tu, Chu Tu and the small commentaries of the Confucian scholars of the Song, Nguyen and Minh dynasties. For issues where there are many different views between Thieu Tu, Chu Tu and the Confucian scholars, Vietnamese Confucian scholars often carefully analyze each theory, then give their opinions. In the worksInterpreter,Suspicion,Hysteria,Essays in the Book of Changes,Tales of Nam SonVietnamese Confucianists all affirm that the theories of Chu Tu and Thieu Tu are compatible and correct, while the theories of the Confucian scholars are sometimes wrong, sometimes "inferences that do not match Chu Tu's original intention", sometimes "temporarily considered a theory", etc. In particular, Ngo The Vinh affirms that Chu Tu composed the bookMeaningandApocalypse, specify the causeI Chingof the saint, which made the "position of the Book of Changes established"PandemicThe nature of heaven and earth is clarified." Nguyen Duc Dat also believes that Do Thu is a "treasure" of heaven and earth. Heaven and earth gave Do Thu to the holy kings Phuc Hy and Dai Vu because they wanted to give it to all generations.

3.2.2. Critically accepted viewpoints

Nguyen Van Sieu believes that Chu Tu's Divination originated from Thieu Tu's Divination. He praised Chu Tu's achievements in the study of Calligraphy as "understanding the original instructions of Phuc Hy and King Van, then clarifying the heart of Confucius", "BookApocalypseChu Tu's works have made a great contribution to the study of the I Ching. Whether it is the Book of Changes, the Book of Changes, the Book of Changes, there is nothing that does not provide detailed instructions for scholars, so that they can grasp the teachings of the sages Fu Xi, King Wen, Duke of Zhou, and Confucius." Going deep into the contents of Chu Tu's study of the I Ching, Nguyen Van Sieu agrees with the view that "Ha Do10 numbers”, “Luo Shu9 numbers”, “Ha Dois given to Fu Xi by heaven", "Luo Shu"Heaven gave it to the Great Yu" by Zhu Zi, but did not agree with the views "Fu Xi imitatedHa DoTo draw the Eight Trigrams, Yu the Great receivedLuo Shuthen set up the Nine Schools", "He Tu - Luo Shumake the warp and weft threads together,Eight Trigrams - Nine ChaptersChu Tu's "doing things inside and out together". In general, Nguyen Van Sieu believes that "Reason", "Image" and "Number" are the three core categories ofI Ching, but he tends to use "reason" to explainI Ching. Even regarding Chu Tu's view that "The Book of Changes is a book of divination", Nguyen Van Sieu also considered it "the meaning of divination". That is why, regarding the study of calligraphy or numerology, Nguyen Van Sieu affirmed that "it is not an urgent matter for scholars".

Le Van Ngu agrees with the viewsHe Tu - Luo Shuof Zhu Zi, but his explanation is completely different from the theory of Zhu Zi and the Confucian scholars. For example, he explains "Long ma" and "Than quy" as "imaginary animals representing the sacred mystery of Do Thu”. The reason why Le Van Ngu gave different interpretations from Chu Tu, the underlying reason is because his cosmological theory of creation has a fundamental difference with Chu Tu. Chu Tu considered Taiji as Li, while Le Van Ngu considered Taiji as Qi transformation. Starting from that point of view, Le Van Ngu affirmed that the I Ching "was deduced from Qi So" and when explaining the formation of Do Thu, he incorporated the theory of Ngu Van - Luc Khi as an intermediary link for Phuc Hy to create Bat Quai, Dai Vu to establish Cuu Tru.

3.3. Methodology of interpreting Chu Tu's I Ching diagram of Vietnamese Confucianism

3.3.1. Training support

Vietnamese Confucianists have applied this method in all of Chu Tu's works on the study of the Book of Changes with different levels and methods, book titles and some words such as "gloss”, “spell”, “convention”, “being examined”, “reference”, “training”, “prefer" appearing in the texts has partly shown that. In the works, this method is mainly expressed in two aspects:phonetic explanation(explanation of pronunciation, word meaning, distinction between homonyms and different meanings, annotation of nouns) andreference(reference, correct wrong words, modify words in the main text of the story).

3.3.1.1.Phonetic explanation

Vietnamese Confucianism was deeply influenced by Song learning, especially the system of scriptures.General, so the interpretation of the meaning of the scriptures is also entirely based on the text.General. The annotation of the story is carried out consistently in all the Han Nom Diagrams texts, especially in the group of summary, summary and commentary texts. The authors all closely follow the layout.Chu Tzu's theory, but focuses on important, difficult to understand, suspicious sentences and sections that are easy to misunderstand in the main text of the commentary and the sub-commentary, then poses a question and answer hypothesis to explain the meaning and clarify the meaning of the commentary. Therefore, if we consider the content, explaining the meaning is essentially reading and explaining the sutras and stories. If we consider the form, this type of explaining the meaning is quite similar to the method of "questioning" and "arguing" which was commonly applied in the history of Confucian classics.

Meaning interpretation is mainly applied in sentence or section units. In textsSummary,Summary, the words used to explain the meaning are often written in small letters right below the word being explained, the notes are often brief, sometimes just a word or a sentence selected from the large or small note. Adding notes is to help readers absorb the meaning of the story and comment in the fastest and most convenient way. As for the commentary texts, they are often presented in a question-and-answer style, so the content of the explanation is often more detailed and meticulous. Although explaining the meaning of words (or letters) is not common, it is applied to words (or letters) with important meanings, which can easily be misunderstood due to homophones and different meanings, or in cases where it is necessary to explain the names of people, book names, doctrines, etc. The content of the explanation in the group of commentary texts for the same basic problem is similar in content and viewpoint, only differing in the level of explanation, whether detailed or simplified, this is shown through the presentation of the order of operation of the text.He Tu - Luo Shusimultaneously appears in four documentsInterpreter,Introduction,HysteriaandEssays in the Book of Changes, in thereIntroductionusually tend to be more detailed. The purpose of the commentary is not only to clarify the meaning of the story but also to distinguish right from wrong.

3.3.1.2.Review

Confucian classics, especially the scripturesGeneralIn China and Vietnam, the originals were engraved, printed, and added to many times, leading to the formation of different systems of manuscripts.Generalbut the content has certain differences. Therefore, when studying classical texts, interpreters often use the method of comparison, pointing out similarities and differences between texts, and at the same time base on the results of the research to determine right and wrong. Modern textual research calls this method "examination" or examination, correction, examination, examination, and examination.

In the history of Vietnamese Classics, Confucian scholars paid little attention to textual research. Their main purpose was to clarify the meaning of the classics to serve the imperial examinations and apply it to the practice of self-cultivation, governance, and peace. Vietnamese Confucian scholars often only examined, explained, and proposed corrections in cases where the words affected the meaning of the classics. This phenomenon appeared sporadically in the Han Nom Translation documents in the following forms: studying variations, correcting incorrect words, and changing words. Studying variations simply aimed to provide readers with another version; Changing words did not change the meaning of the word.

3.3.2. Combining diagrams with theory   

The solution is also called "favorite things”, “diagram”, “statues”, “classic”, etc. is a method commonly applied in traditional Chinese I Ching research works, especially from the Song Dynasty onwards, when the I Ching school was formed and developed. When applying this method, people often tend to express the meaning in the form of diagrams, combined with brief explanations, to provide an intuitive, vivid view, making it easier for readers to visualize, grasp and accept, especially for difficult and complex issues and content. In the introduction of the bookThe Original Meaning of the Book of Changes, Zhu Zi used this method to present the "Yi Jiu Diagram" system that he collected and selected. Therefore, Zhu Zi's "Yi Jiu Diagram" is also called "Chu Tzu's Diagram".

Vietnamese works on the study of the Book of Changes are directly influenced by Chu Tu's "Nine-Document" system printed inComplete Book of Changes,General logicandReasonably sociableTherefore, when presenting the semantic issues of the I Ching, Vietnamese Confucianists often combine the presentation of diagrams.I Ching. These diagrams include Zhu Zi's "Yiji Jiu Diagram" system and many other diagrams collected from Chinese books on the study of the Book of Changes. However, there are also a number of diagrams that Vietnamese Confucianists invented themselves to explain the meaning of the "Yiji Jiu Diagram". For the group of diagrams copied from Chinese books, Vietnamese Confucianists mainly used them to explain the meaning of Zhu Zi's "Yiji Jiu Diagram". As for the group of diagrams that Vietnamese Confucianists invented themselves, they demonstrate the level and ability of thinking in the way of visualization. However, visualization does not aim to refute or present a new viewpoint that is contrary to the viewpoint of the ancient Confucianists in the way that Chinese scholars of the Book of Changes used to apply toHe Tu - Luo Shu, but simply an experiment, an experience arising from the need to perceive and propagate the meaning of the "Yi Jiu Diao".

3.3.3. DUsing the Yi system, using the Yi system

The study of I Ching and Oriental Medicine have a close relationship with each other. Vietnamese Confucian medicine accepted that point of view and in their analysis, they tried to point out the connection between the I Ching and the Medicine, expressed through a number of concepts and categories such as Tai Chi, Yin and Yang, and Bagua inI Chingrespectively correspond to the Gate of Life, Water and Fire, and Zang Fu in Medicine. Typical Confucian physicians such as Le Huu Trac and Bui Thuc Trinh often citeInnateandLater Heaven Bagua Diagramand consider it as the theoretical foundation to develop arguments about the categories of Innate and Postnatal in Medicine. However, the views that Le Huu Trac and Bui Thuc Trinh put forward were completely absorbed fromMedical Translationof the famous Ming Dynasty physician - Truong Gioi Tan (), the method they used was to usePandemicY syndrome

Le Van Ngu was both a Confucian scholar, a scholar of the Book of Changes, and a physician. Le Van Ngu studied medicine from the foundation of the Book of Changes, using medical principles to verify the Book of Changes. He believed that “Medicine originates fromPandemic", "Where is he from?"Pandemic", but a scholar of Divination "who does not study Medicine cannot be clear aboutPandemic”, Y andPandemichave interactive and mutually complementary relationships, "PandemicThe path is bright and the medicine is bright, the medicine is bright andPandemic"The Way of Radiance". Based on that point of view, in his interpretations of Y-Dich, Le Van Ngu often used methods using medical evidence.Pandemic, usePandemicY. Le Van Ngu again applied the theory of Five Movements - Six Qi to explain the origin ofPandemicand Y; At the same time, use Y andPandemicto explain and verify the theory of “Kim Hoa sinh hoa 金火生化” as the invisible entity, the origin of heaven, earth and all things.

Chapter 3 Summary

Vietnamese Confucianists highly appreciate the role and importance ofI ChingIn the Confucian classic system, two works are especially emphasized.MeaningandApocalypseof Chu Tu. The works of the I Ching of Vietnamese Confucianism, although compiled in many forms, all aim to clarify and explain the meaning of the scriptures and annotated stories of Trinh (Tu) - Chu (Tu), Thieu (Tu) - Chu (Tu), especially Chu Tu. The method of interpreting the I Ching of Chu Tu that Vietnamese Confucianism commonly used in most of his works is: Training support; Combining maps with theories; and UsingPandemicmedical evidence, use medical evidencePandemic. In terms of viewpoint, some authors are completely loyal to Chu Tu's Doc Thuyet, representatives are Dang Thai Phuong, Pham Quy Thich, Pham Dinh Ho and Ngo The Vinh, promoting Chu Tu's Divination with a very proud attitude when becoming "the meritorious servant of Trinh - Chu"; Some other authors selectively accept in a critical spirit, representatives are Le Quy Don, Nguyen Van Sieu and Le Van Ngu. These two groups of authors correspond to two groups of documents: The former group corresponds to the group of documents serving the imperial examination, the latter group corresponds to the group of research documents. The former group has a large capacity and is more dominant than the latter group, but both groups show efforts to research and explain the meaning of the scriptures, creating new vitality and colorful richness for the achievements of Vietnamese Kinh studies.

Chapter 4. CONTENT OF THE EXPLANATION OF CHU TU'S CHINESE SCHOOL OF CHANGES

Of Vietnamese Confucian scholars in the Middle Ages

Chinese works on the study of the Book of Changes often divide Zhu Zi's "Nine Diagrams of the Book of Changes" into three main groups:The Book of Changes" (ieHe Tu - Luo Shu); “Innate learning” (ie the four figures of Fu Xi); “Postnatal studies" (ie two diagrams of King Wen andMonsterof Confucius). Therefore, in addition to the introduction and conclusion, this chapter includes the following four contents: 4.1. Interpretation ofHe Tu - Luo Shu; 4.2. Interpretation ofFu Xi Bagua Order,Fu Xi Bagua Position,The Sixty-Four Trigrams of Fu Xi in Order,Fu Xi's Sixty-Four Trigrams; 4.3. Interpretation ofKing Wen's Eight Trigrams Order,King Wen Bagua directions; 4.4. Interpretation ofMonster.

4.1. Interpretation ofHe Tu - Luo Shu

Chu Tu said thatHa Do-Luo Shuis the “origin of the number symbol”. These two diagrams are closely related, inseparable and are both considered the origin of the I Ching.I Chingand Divination in general. Divination documents from ancient times to the present often include discussionsHa DoandLuo Shu, shouldHa Do-Luo Shualso commonly called "Do Thu" or "Ha Lac" in the narrow sense of onlyHa DoandLuo Shu, in a broad sense, meaning the origin ofI ChingIn the Vietnamese works of I Ching in the Middle Ages,He Tu - Luo Shuare placed together in accordance with the convention. The statistics of the documents have a total of 45 figures aboutHa Do-Luo Shu.

He Tu - Luo Shuare the two most important diagrams in the entire “Yi Jiu Diagrams” system of Zhu Zi, playing a fundamental role, from which the remaining seven diagrams all evolve. Therefore, inComplete Book of Changes,General logicand Han Nom texts, these two maps are discussed very carefully, and their capacity is also much larger than other maps. Vietnamese Confucianists rarely examine the authenticity of the Map and Book, most Confucian scholars agree with the view that "Ha Do10 numbers”, “Luo ShuChu Tu's "9 numbers" and tries to explain clearly the characteristics, directions, operations, and interactions of Do Thu according to the viewpoints of Chu Tu, Thieu Tu, and Confucian scholars presented inComplete Book of ChangesandGeneral logicHowever, some Confucian scholars such as Nguyen Van Sieu, Le Van Ngu, etc. have their own understanding of the origin of Do Thu, the image of "long ma", "than quy", and the relationship betweenHe Tu - Luo Shuwith Bagua - Cuu Tru, etc.

4.2. Interpretation ofFu Xi Bagua Order,Fu Xi Bagua Position,The Sixty-Four Trigrams of Fu Xi in Order,Fu Xi's Sixty-Four Trigrams

Fu Xi Bagua OrderandFu Xi Bagua Positioncollectively known asFu Xi Bagua Diagram,The Sixty-Four Trigrams of Fu Xi in OrderandFu Xi's Sixty-Four Trigramscollectively known asThe Sixty-Four Diagrams of Fu Xi.

The Vietnamese Confucian commentary texts on the I Ching Chu Tu are all presented in the correct order of the four printed diagrams.Complete Book of Changes. While interpreting, Vietnamese Confucianists analyzed in great detail the names, structures, and characteristics of each figure according to the viewpoints of Chu Tu, Thieu Tu, and other Confucian scholars. In particular, Vietnamese Confucianists analyzed in depth the changing relationships between the four figures: Fu Xi createdFu Xi Bagua Orderthen "round it up" and it will be doneFu Xi Bagua Position. AboveFu Xi Bagua Order, stack one yin line and one yang line on the Bagua statue, after three stacks, you will get 64 Bagua statues, that isThe Sixty-Four Trigrams of Fu Xi in Order. StillFu Xi's Sixty-Four Trigramsthen there are two possibilities, one is becauseThe Sixty-Four Trigrams of Fu Xi in Order"circle together" to form, two is becauseFu Xi Bagua Positionact out

Of the four diagrams,Fu Xi's Sixty-Four Trigramshas a particularly important position in the four-map system.Innateof Fu Xi. That is why,Complete Book of Changes,General logicand the Chu Tu Diagram of the Vietnamese Confucianism all devote a large amount of space to presenting and explaining. This diagram describes the principle of Tai Chi, which is the blank space in the middle of the diagram, with the role of the origin of all things; At the same time, it also shows the principle of transaction, change, and growth and decline of yin and yang inI Ching.

4.3.Interpretation of the order of King Wen's eight trigrams,King Wen's Eight Trigrams Directions

King Wen's Eight Trigrams Order, along withKing Wen's Eight Trigrams Directionscollectively known asKing Wen's Eight Trigrams. BookHysteriaThis item also has another nameLater Heaven Bagua Order.Complete Book of Changesand the Han Nom Dich Do texts present this Map very briefly. Thieu Tu and Chu Tu believe that this Map was made by King Van to express the principle of the parent-child relationship of Can Khon, the interaction of Yin and Yang to give birth to the six children (six trigrams representing children) which are Chan, Kham, Can, Ton, Ly, Doai.

King Wen's Eight Trigrams Directionsalso known asKing Wen's Later Heaven Eight TrigramsorPostnatal chart. BookIntroductionwrite "King Wen's Eight Trigrams Position Diagram Main Text”,Hysteriaagain written as "Later Heaven Bagua Diagram”. Among the three Later Heavenly diagrams,King Wen's Eight Trigrams Directionsis the most complex and highly applicable graphic, soComplete Book of Changesand the Vietnamese Confucian texts on the Book of Changes all present it in detail.King Wen's Eight Trigrams Directionsoriginated from the "Quai khi theory" which was popular since the Han Dynasty, used to describe the movement of the universe in time and space, has profound meaning and influence on many fields of application of Divination. The great Vietnamese physician of the 18th century, Le Huu Trac, affirmed thatLater Heaven Baguahas wide applications, "people rely on it to distinguish between yin and yang, determine life and death, and by extension, from astronomy, geography, physiognomy, and medicine, there is no subject that does not rely on this diagram as a model." When interpreting this diagram, Vietnamese Confucianism focuses on analyzing and explaining the interactions between pairs of hexagrams and their uses; At the same time, analyzing the evolution fromInnate diagramarrivePostnatal chartIn essence, it is the cycle of creation, transportation, interaction and transformation of yin and yang energies.

4.4. Interpretation ofMonster

Monsteris the last diagram in the "Yiji Jiu Diagram" system of Zhu Zi. According to Zhu Zi, the theory of Gua Bian originated from Confucius. Confucius followed the scripturesI Chingof King Wen, applying the changing relationships of the lines in the hexagrams, from which he composed two chapters.Thoan truyento explain the meaning of King Wen's scriptures. On that basis, Zhu Zi affirmed that the theory of Quai Bien isPandemicof Confucius.Pandemicof King Wen andPandemicConfucius' teachings all belong to the post-heaven learning. Zhu Zi clearly stated that the theory of "Quai bien" "is only one meaning inI Ching, not a guide to divinationI Ching"Chu Tu again examined the content.Thoan truyen, from which 32 Monster diagrams were created to explain clearly, so the Monster theory is calledMonster.

Chu Tu wanted to use the theory of change to explain the reason for the formation of the scriptures.I Ching. Vietnamese Confucianists rarely discuss the theory of Quai bien orMonsterof Chu Tu. The reason for this is because Vietnamese Confucianism believes thatMonsterhas been detailed in the bookApocalypsebelongGeneral logic. Observing the interpretations of Vietnamese Confucianism onMonster, we found that the authors focused on explaining the 5 groups of hexagrams that Zhu Zi distinguished. For example: Hexagrams with one yin or one yang line all consist of 6 hexagrams, coming from the Fu hexagram or the Gou hexagram; Hexagrams with two yin or two yang lines all consist of 15 hexagrams, coming from the Lin hexagram or the Dun hexagram; etc. Particularly in the bookInterpreterThen focus on distinguishing and explaining the reasons leading to the difference in the choice of Quai bien of Trinh Tu and Chu Tu.

Chapter 4 Summary

Vietnamese Confucianists interpret Chu Tu's I Ching based on structure and contentChu Tzu's theory, but sometimes kept intact, sometimes omitted some parts. When interpreting, Vietnamese Confucianists also referred to some theories inThe Enlightenment of Divination - The Complete Principle,Reasonably sociableandEclectic Book of Changes. In general, the tendency to interpret Chu Tu's Divination in Vietnam in the 18th-19th century was similar to that in China during the Ming Dynasty, mainly expounding and developing the meaning of Thieu (Tu) - Chu (Tu) Divination, following the spirit of "Chu quan Thieu dai". Moreover, because the main purpose of interpretation is to serve the needs of teaching and learning according to the education program for examinations, some fundamental issues of Chu Tu's Divination have not been raised and resolved. However, a group of Confucian scholars, represented by Le Quy Don, Nguyen Van Sieu, and Le Van Ngu, tended to update and absorb the research achievements and new ideas of the Divination of the past, especially the Divination of the Qing Dynasty, thereby forming some new views on "Tai Chi", on the relationship between "Ly" and "Khich", etc. However, those are just personal opinions, not strong enough to form a school of criticism, opposition, and anti-Chu like in China during the Qing Dynasty or Japan during the Dechuan Dynasty.

CONCLUDE

1. The thesis has built a relatively complete Han Nom database on Chu Tu's Divination in Vietnam. The documents are divided into 5 groups: Bac Thu (Chinese books circulated in Vietnam), Biet Bi, Giai Nghia - Dien Ca, Khao Luan, and Ung Dung. In each group, the thesis analyzes and clearly identifies the author, year of compilation, copying, engraving, printing, layout, content and academic value of each work.

2. Vietnamese Confucianists highly appreciated the role and importance ofI Chingin the Confucian classic system. Vietnamese Confucianists highly appreciate two worksMeaningandApocalypseof Chu Tu; Particularly praising the merit of "restoring the ancient classics", "following the heart of the sages, expanding for later generations", making "the Book of Changes of Fu Xi, King Wen, Duke of Zhou, and Confucius, after thousands of generations, be completed". Therefore, the works of the Vietnamese Confucianists on the Book of Changes, although compiled in many forms, all aimed to clarify and explain the meaning of the classics and annotated stories of Trinh - Chu, Thieu - Chu, especially Chu Tu. With the existing sources of documents, it is possible to clearly see two groups of Confucian authors: The first group was completely loyal to Chu Tu's Doc Thuyet, represented by Dang Thai Phuong, Pham Quy Thich, Pham Dinh Ho and Ngo The Vinh, promoting Chu Tu's Book of Changes with a very proud attitude when becoming "meritorious subjects of Trinh - Chu". The second group selectively accepted in a critical spirit, represented by Le Quy Don, Nguyen Van Sieu and Le Van Ngu. These two groups of authors correspond to two groups of documents: The first group corresponds to the group of documents serving the imperial examinations (conjecture,weak,total weak,compendium,suspicion,interest,strategy), the following group corresponds to the research material group (language,convention,rescue). The former group has a larger capacity and is more dominant than the latter group, but both groups demonstrate efforts to research and explain the meaning of the Bible, creating new vitality and colorful richness for the achievements of Vietnamese Scripture.

3. The method of interpreting Chu Tu's Yi chart that Vietnamese Confucianism commonly uses in most of its works is: Training and support; Combining chart with theory; Using Yi to prove Medicine, using Medicine to prove Yi. The way Vietnamese Confucianism explains the meaning of the sound is completely based on the content.Complete Book of Changes; The simple textual analysis is only intended to provide additional textual data; Correcting erroneous words is not based on research results, but purely on logical judgment of the content of the classics and received basic knowledge, so this method is often only applied in cases where the content of the commentary is not clear. Combining diagrams with theory, although not a new method, demonstrates the level and thinking capacity of Vietnamese Confucianism in the form of visualization. The problems of meaning in the classicsI Chingare presented in graphic form, to facilitate the teaching process and to demonstrate the need to receive, test, and experience the meaning of the I Ching.

4. When interpreting Chu Tu's I Ching, Vietnamese Confucianists often explain and interpret the meaning according to each content of the section.Chu Tzu's theoryin the HandbookComplete Book of ChangesIn some cases, Vietnamese Confucianism also referred to the theories of Thieu Tu, Chu Tu and other Confucian scholars, especially Ngoc Trai Ho Thi in the bookThe Book of ChangesbelongGeneral logicandReasonably sociable. In general, the interpretations are unified in content and viewpoint, the difference is only in the level and method of brief or detailed interpretation. In cases where the viewpoints between Thieu Tu, Chu Tu and other Confucian scholars are different, Vietnamese Confucian scholars often carefully analyze each viewpoint, then clearly point out the reasons leading to the difference. To a certain extent, Vietnamese Confucian scholars also put forward their own viewpoints, but most of them maintain a moderate, eclectic attitude, affirming the compatibility between Chu Tu and Thieu Tu's theories, Chu Tu's theory is a positive development of Thieu Tu's theory. In some cases, Confucian scholars criticize the viewpoints of other Confucian scholars as being arbitrary, distorting and going against Chu Tu's principles and original intentions. In short, the tendency to interpret Chu Tu's Divination in Vietnam in the 18th-19th century was similar to that in China during the Ming Dynasty, mainly expounding and developing the meaning of Thieu - Chu Divination, following the spirit of "Chu quan Thieu dai". Moreover, because the main purpose of interpretation is to serve the needs of teaching and learning according to the education program for examinations, some fundamental issues of Chu Tu's Divination have not been raised and resolved. While interpreting each diagram, although Vietnamese Confucianists have analyzed the relationship between a number of pairs of diagrams, they have not given thorough explanations about the cause and profound purpose of Chu Tu's establishment of the "Nine Diagrams of the I Ching" system, about the relationship between the 9 diagrams, between the Pre-Heavenly I Ching and the Post-Heavenly I Ching, the role and importance ofHe Tu - Luo Shu,Fu Xi Bagua Orderin the entire system of “Yiji-ji”, etc.

5. A group of Confucian scholars, represented by Le Quy Don, Nguyen Van Sieu, and Le Van Ngu, tended to update and absorb the research achievements and new ideas of the study of the I Ching throughout the ages, especially the study of the I Ching in the Qing Dynasty, etc., thereby forming a number of new viewpoints on the Supreme Ultimate, on the relationship between Li and Qi, for example, Le Quy Don and Le Van Ngu both believed that the Supreme Ultimate is Qi transformation, Li resides in Qi, etc. Nguyen Van Sieu stood on the standpoint of Meaning and Reason to interpret the scriptures, he believed that all the knowledge inI Chingis just one “Tai Chi Principle”, although the numbers and symbols are myriad, and the changes of the past and present are endless, but the Principle is only one - that Principle includes the interaction rooted in each other of Yin - Yang, Dynamic - Static. Not only that, Nguyen Van Sieu also affirmed that although Chu Tu discussed divination, in essence it is “the meaning contained in divination”. However, regarding the study of the Book of Changes, he expressed his disagreement with the view ofHe Tu - Luo ShuChu Tu in particular and the placing of the "Yi Jiu Tu" system firstI ChingandStory translationin general; At the same time, it is affirmed that Numerology, Symbolism, and Diagrams are not really necessary for scholars. From that, it can be seen that Nguyen Van Sieu highly values ​​and mainly absorbs the Meaning part and disregards the Symbolism and Diagrams part in Chu Tu's Divination. Or in other words, Chu Tu wants to combine Meaning - Symbolism - Diagrams into one entity inI Ching, then Nguyen Van Sieu tried to separate and remove the Symbolic Numbers - Do Thu part fromI Ching. But those are just personal opinions, they are not strong enough to form a school of criticism, opposition, and anti-Chu like in China during the Qing Dynasty or Japan during the Dechuan Dynasty.

6. Some further research directions:

- The group of Chinese Divination documents transmitted through records in Han Nom books and ancient Nguyen Dynasty directories shows that, in fact, in Vietnam during the Middle Ages, there existed many Chinese Divination works, including both official documents used for imperial examinations and unofficial documents that opposed the Trinh - Chu viewpoint. Although this source of documents is not much left; The viewpoint, level of acceptance and ability of Vietnamese Confucianism to apply this unofficial source of documents also need to be further studied; But it allows us to speculate that Vietnamese Confucianism during the Middle Ages, in addition to studying and accepting Trinh - Chu's Divination viewpoint, also tended to widely refer to the annotated stories of the Confucian sages of Han - Tang - Song - Nguyen - Minh, and at the same time update the new knowledge and ideas of Qing Dynasty Divination, this is clearly shown through some discussions of Le Quy Don and Nguyen Van Sieu. This is an important issue that needs to be further studied.

- During the process of collecting, researching, and learning, we also defined a number of further research directions such as: Studying the circulation and influence of Chinese Divination materials in Vietnam; Chu Tu Divination in relation to the education program and examination system; The influence and application of Chu Tu Divination in culture, folk beliefs and traditional religious fine arts, etc.