Summary of PhD Thesis by Bui Ba Quan

INTRODUCTION

1. Reasons for choosing the topic

I ChingThis classic text is unique compared to other classics in that its meaning and ideas are presented not only through the text itself, but also through a system of symbols (yin and yang, hexagrams) and diagrams (I Ching diagrams). Zhu Xi (1130-1200) compiled two books:The Original Meaning of the I ChingandEnlightenment in Divinationto discuss key issues in the research.I Chingin all three aspects: semantics, symbolism, and diagrams. In 1415, these two books were standardized and included.NgũComplete Great SutraandGeneral principlesand officially became an official state document, applied to the examination system for selecting talented individuals.

In 1419,The Four Books - Ngũterrible - General principlesThe I Ching was officially introduced to Vietnam. As a result, Zhu Xi's I Ching studies had a profound influence on the thought and scholarship of Vietnamese Confucian scholars during the medieval period. Currently, the Vietnam National Library, the National Library of Vietnam, and several other archives still possess approximately 60 works corresponding to about 100 Sino-Vietnamese texts containing I Ching studies. It is noteworthy that most of these works focus on Zhu Xi's "Nine Diagrams of the I Ching." This is a field of scholarship that needs and deserves further research.

From the modern era to the present day, our country has not had a complete translation or commentary of the original text, nor a specialized study focusing on the subject of research.I ChingWithin the context of medieval Vietnam, this study aims to understand and research the process of transmission, assimilation, and application.I Chingof Vietnamese Confucianism in general and the I Ching studies of Zhu Xi in particular.I ChingAs a crucial work within the Confucian classical system, the compilation and study of textual materials related to this classic is both an urgent requirement and a long-term strategic task.

2. Research Objectives and Tasks

The purpose of this dissertation is to analyze and clarify the reasons, viewpoints, methods, and content of the interpretations of Zhu Xi's I Ching philosophy by Vietnamese Confucian scholars. To achieve this purpose, we address the following tasks: 1/ Clarifying the concept and content of Zhu Xi's I Ching philosophy; 2/ Summarizing the research situation of Zhu Xi's I Ching philosophy in Vietnam; 3/ Establishing a system of materials on Zhu Xi's I Ching philosophy in medieval Vietnam; 4/ Clarifying the content of the works and applying appropriate research methods to understand the viewpoints, methods, and content of the interpretations of Zhu Xi's I Ching philosophy by Vietnamese Confucian scholars in medieval Vietnam.

3. Research Subjects and Scope

The subject of this dissertation is the interpretations of Vietnamese Confucian scholars during the medieval period regarding Zhu Xi's I Ching philosophy, as expressed through 52 works with approximately over 90 related Sino-Vietnamese texts. Of these, 37 works, corresponding to 75 texts and 15,000 pages of documents, were directly used for research.

The scope of this dissertation covers textual issues, perspectives, methods, and the content of interpretations of Zhu Xi's I Ching studies by Vietnamese Confucian scholars during the medieval period, as expressed in the aforementioned works.

4. Research Methodology

This dissertation combines the use of methods including textual studies, interpretive studies, hermeneutics, statistics, descriptive analysis, synthesis, and interdisciplinary research.

5. Contributions of the Thesis

- From a scholarly perspective: The results of this dissertation contribute to filling a gap in the field of Vietnamese classical studies in general and the history and thought of Vietnamese I Ching studies in particular; at the same time, it creates a fundamental basis for conducting research on documentary sources.PhysicsIt currently exists in Vietnam.

- From a textual perspective: Regarding the worksTranslation of the husband's story,Pandemic doubtful meaning,Hy Kinh Lai TracThe dissertation has essentially resolved the issues of authorship, compilation dates, copying, and explained the phenomenon of overlapping and duplication between texts in the works.

- In terms of linguistics and philology: The results of the dissertation contribute to the study of the development of the Nôm script during the 18th and 19th centuries; especially the method of translating a highly complex classical work such as...I Chingand the I Ching studies of Zhu Xi.

- In terms of applied research: The results of the dissertation also provide an important theoretical basis for conducting related research in the fields of medicine, culture, beliefs, architecture, fine arts, etc., of Vietnamese tradition.

6. Structure of the Thesis

Besides the Introduction, Conclusion, and Appendix, the dissertation consists of 4 chapters:

Chapter 1.Overview of the research situation on Zhu Zi's I Ching divination

Chapter 2.A Survey of Sino-Vietnamese Documents on Zhu Zi's Divination Studies

Chapter 3.The perspective and methodology of Vietnamese Confucianism in the medieval period regarding the I Ching (Book of Changes) of Zhu Xi.

Chapter 4.This is an interpretation of Zhu Xi's I Ching philosophy by Vietnamese Confucian scholars during the medieval period.

 

Chapter 1. OVERVIEW OF THE RESEARCH SITUATION                          

      TRANSLATING THE CHU TU SCHOOL'S DIAGRAMS

In this Overview chapter, we have analyzed in detail numerous existing domestic and foreign I Ching studies materials. Based on the results of this comprehensive analysis, combined with our understanding of I Ching studies and the current state of Vietnamese I Ching studies materials from the medieval period, we identify the trends, achievements, and limitations of each work, thereby proposing research directions for this topic.

1.1. Explanation of concepts and terminology

"Yi Tu" (易圖) is a general term referring to diagrams ofI Chingand the study of I Ching in general. "I Ching Diagram Studies" (易圖學) is a discipline/field of study that researches and interprets I Ching diagrams. During the Southern Song Dynasty, Zhu Zi summarized the achievements of I Ching research from the Han and Tang Dynasties, clearly indicating the advantages and limitations of each previous school of I Ching studies. His goal was to establish a system of I Ching studies that combined I Ching numerology and I Ching philosophy, considering I Ching numerology as the "fundamental meaning" of the I Ching.I Ching.

The system of divination diagrams presented by Zhu Xi inThe Original Meaning of the I ChingandEnlightenment in Divinationincluding:Ha Do,Luo Shu,Fu Xi's Eight monster order,Fu Xi's Eight Trigrams and Directions,The order of the sixty-four hexagrams of Fuxi,Emperor Fu Xi sixty-four trigrams and directions,King Wen's Eight Trigrams Order,King Wen's Eight Trigrams and DirectionsandMonster itemsThere are nine diagrams in total, so they are also called the "Nine Diagrams of the I Ching" (易九圖). The "Nine Diagrams of the I Ching" were compiled by Zhu Zi, along with...Upper and Lower CapitalsandTranslate the storyofficially became an important part ofI ChingSpecifically, and Confucian classics and philosophy in general. This system, along with commentaries by leading Confucian scholars of the Song, Yuan, Ming, and Qing dynasties, was incorporated.Complete Book of Changes,General principlesandEclectic I ChingThanks to the support of the imperial examination system, Confucianism had the conditions to develop, take deep root, and exert a profound influence on thought, scholarship, and many aspects of Vietnamese social life during the medieval period. Vietnamese Confucian scholars' interpretations of Zhu Xi's I Ching studies are largely based on this source material. Therefore, the concept of "Zhu Xi's I Ching studies" mentioned in this dissertation refers to the system of "Nine I Ching Diagrams" established by Zhu Xi in his book.MeaningandKai's buttocksAlong with related treatises of Confucian scholars from the Song, Yuan, Ming, and Qing dynasties, these three books are mainly compiled.

1.2. Research Studies

1.2.1. Textual research works

The first person to raise the issue of text analysis.I ChingAccording to Vietnamese Confucian scholar Hoang Xuan Han, in his book...La Son Phu Tu(1952), Hoang Xuan Han's judgment of the authorNgũThe Complete and Essentials of the Great SutraIt was Bui Duong Lich. However, Nguyen Tuan Cuong was skeptical about this hypothesis; Nguyen Phuc Anh also argued that this "guess" was "not convincing enough," and further investigation was needed. This was followed by research by Tran Kim Anh (on the issue of authorship).Hy Kinh Lai Trac), Lưu Ngọc Quận (on the current state of texts and the relationship between works on the study of Han Nom) and Nguyễn Phúc Anh. Notably, in some recent articles, Nguyễn Phúc Anh has put forward some new viewpoints based on textual analysis, for example: Raising the issue of doubting the authorship.NgũEssentials of the Classics (Commentary)It is Bui Huy Bich; Speculation of the explanatory section (Nôm translation) inNgũEssentials of the Classics (Commentary)"This was because 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 on the historical achievements of Vietnamese translation studies to date is the article "A Brief History".I Ching"in Vietnam" (2002) by Nguyen Huu Quang. The article briefly surveyed the history of the transmission and development of Vietnamese I Ching studies from the Northern Domination period to the present. This was followed by the works "Studies on Vietnamese Divination from the 20th century to the present” (Henan University, 2009) by Xu Shi Mingfang 許氏明芳; “The Development and Distinction of Translation Studies in Vietnam” (2011) by Wu Weiming 吳偉明; “The Transmission, Translation and Influence ofEpidemic"in Vietnam" (2011) by Tran Ich Nguyen 陳益源. Most noteworthy is Tran Ich Nguyen's work. This work surveyed Vietnamese bibliographies, thereby indicating the transmission of Chinese I Ching texts into Vietnam; the translation, interpretation, and application.I ChingThis is demonstrated through existing works on Sino-Vietnamese I Ching studies; the impact of the imperial examination system on the development of Vietnamese I Ching studies during the medieval period. The article suggests a new approach to studying the history of the reception of texts in general and I Ching studies in particular.

1.2.3. Research works on content and ideology

Notable works include:National Literature - I Ching Interpretationprize(1925-1940) by Phan Boi Chau;Learn about the I Ching (Book of Changes)(1957) by Buu Cam;New Study of the I Ching(1958) by Nguyen Manh Bao;I Ching with vũEastern pillar(1972) by Nguyen Huu Luong;The Essence of Translation Studies(1973)I Ching Mysterious Interpretation(1975)Divination prize(1986) andThe He Tu and Luo Shu diagrams and the I Ching treatise(?) by Nguyen Duy Can;I ChingBut Dthe way of a 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 to varying degrees, but most are based on ancient and modern Chinese sources. Nguyen Manh Bao advocates integrating and combining analysis from the perspective of Western natural science, thereby proposing a new viewpoint, but overall there are still many unreasonable points. Nguyen Huu Luong's work analyzes in detail 4 out of the 9 diagrams of Chu Tu:Ha Do,Luo Shu,Pre-Heaven Eight TrigramsandLater Heaven Eight TrigramsTherefore, it can be said that, to date, this is the only monograph by a Vietnamese scholar on Zhu Xi's I Ching studies.

Works by foreign scholars include:"Learn about I Ching (Book of Changes) (1916) by Le Van Ngu (1859-?)(2001) by Ngo Vi Minh; “Research on the I Ching and Li Yu’s Li Yu” and “The Continuity and Innovation of I Ching - The Role and Problems of the I Ching and Li Yu” (2008) by Huong The Lang; “Textual Research”I Chingaccording to the Vietnamese version” (2010) by Chung Thai Quan 鍾彩鈞;I Ching (Book of Changes)"of Le Van Ngu and his Confucian interpretations" (2012) by Cai Zhenfeng. In general, the authors often delve into analyzing and explaining the origins of Le Van Ngu's I Ching thought. Chung Thai Quan, however, focuses on clarifying the differences in content and concise viewpoints between the two texts:Commentary on the Complete Collection of the I Ching(printed version by Da Van Duong, 1837, AB.539/7-9) and copyI Ching(AC.367).

In addition, some studies have expanded the scope of research, aiming to explore the relationship between I Ching and other scientific fields such as astronomy, medicine, mathematics, etc. Other authors advocate tracing the origins of I Ching.Ha Tu - Lac Thu, while also combining archaeological evidence and folk legends to prove it.I ChingOriginating from Vietnam, this is a product of Bach Viet.

1.3. Bibliographic works, author biographies, and related notes

1.3.1. Construction worksdecayand a brief biography of the author.

To date, Vietnam has approximately 10 bibliographies and biographies of authors that address materials on I Ching studies in general and I Ching diagrams in particular. Typical examples include:Explore the collection of Sino-Vietnamese books., which presents quite thoroughly the textual issues of some works on the study of Divination such asCommentary on the Book of Changes,Translation of the husband's story,I Ching National Language Song,Reference book, etc.A brief biography of Vietnamese authors, providing much useful information for studying the history of Vietnamese translation studies during the medieval period;Pen names and pseudonyms of Vietnamese authors writing in Sino-Vietnamese script., providing a lot of information about the author and related works. In particular, the setsVietnamese Han Nom Heritage - Annotated Bibliography,Vietnamese Han Nom Heritage - Annotated Bibliography - SupplementandVietnamese Confucianism DirectoryWe have compiled and summarized some key information from over 30 works on I Ching studies written in Chinese characters, Nom script, or bilingual Chinese-Nom script, such as:Commentary on the Book of Changes,Translation of the husband's story,I Ching National Language Song,Hy Kinh Lai Trac,Summary of the I Ching Interpretation,Commentary on the Book of Changes,Introduction to Translation Studies,Bamboo Hall, I Ching, Essays, etc. This is a very useful reference document for research in general and Divination in particular.

1.3.2. Cevilrelated records

According to Nguyen Huu Luong, as of 1972, the Vietnam Institute of Archaeology, Saigon (established in 1956 during the First Republic of Vietnam) still possessed a Roneo print of the work.I Ching Strategyby Ngo The Vinh. Mong Binh Son also stated that, as of 1996, the Institute still possessed a copy.Hy Kinh Lai Tracin the form of microfilm. Nguyen To Lan conducted the survey.Ancient Studies Library HandbookA.2601/1-11 provides information about 3 works on Vietnamese translation studies:Commentary on the Book of Changes,Secret code translationandMeaning of the three translations.

1.4. Works of translation and document editing

The first translation of Zhu Xi's work on the I Ching was the book...I ChingThe famous works of Ngo Tat To were first published by Mai Linh Publishing House in 1943 and subsequently reprinted many times. This is a (partially) translated version of the book.Complete Book of ChangesAlthough the section on I Ching studies by Zhu Xi occupies only a small part of the entire book, it has had a certain influence on later I Ching studies in Vietnam. Following this are the translations:Complete Book of Changesby Tu Thanh Nguyen Van Phuc (1960);Translation of the husband's storyby Tran Le Nhan (1965);I Ching National Language Songby Bui Hanh Can (1997).

In the context of globalization and academic internationalization, the work of compiling and editing Confucian literary documents in Vietnam in general and the study of I Ching in particular has also made new achievements, most notably two works: (1)Translation of the husband's story(inspection report, examination report) belongs toThe Essence of Confucianism - Vietnam's First Book(Peking University, 2013); (2)Translation of the husband's storyandI Ching (Book of Changes)(printed image) belongs toCollection of documents on Confucianism in East Asia(National Taiwan University, 2016).

1.5. Some comments on research works related to the topic

Overall, the current state of research on Zhu Xi's I Ching in Vietnam is quite poor, lacking specialized translation and commentary works; moreover, there is no research work on "Zhu Xi's I Ching" as a separate component.I ChingBelongs to Confucian classics and philosophy.

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

1.6. Research orientation of the topic

- Clarifying the concept and meaning of "Zhu Zi's I Ching Studies"; providing an overview of the history of research on Zhu Zi's I Ching Studies in general and Zhu Zi's I Ching Studies in Vietnam in particular.

- Establishing a system of documentation on Zhu Xi's I Ching studies in Vietnam during the medieval period.

- Analyze and clarify the reasons, viewpoints, methods, and content of the interpretation of Zhu Xi's divination studies by Vietnamese Confucianists during the medieval period.

Chapter 2. SURVEY OF HAN NOM DOCUMENTS ON THE TRANSLATION OF ZHU TZU'S DIALOGUE

Sino-Vietnamese documents on Chu Tzu's I Ching philosophy are currently preserved at the Vietnam National Library of Vietnam, the National Library of Vietnam, and several other institutions both domestically and internationally. In addition, some are stored in private libraries and among the general public. Based on the formal and content characteristics of the documents currently available, we have divided them into five groups: Chinese I Ching philosophy documents circulating in Vietnam; Summary documents; Explanatory and narrative documents; Research and discussion documents; and Application documents. Since the authors and dates of most texts are unclear, we have primarily arranged them alphabetically within each group. However, for the Summary and Application groups, where author and compilation dates are clearly known, we have arranged them chronologically.

2.1. Documents on Chinese Divination Studies circulating in Vietnam

2.1.1. Recording through file systems

The records in ancient bibliographies give us some insight into the source materials of Chinese-language translation studies, especially regarding the situation from the Nguyen dynasty onwards. Currently, the Vietnam National Institute of Translation Studies (VNCHN) preserves five bibliographies written in Chinese characters recording Chinese documents circulating in Vietnam, namely:Tu Khue Library General Catalog,Cabinet Secretariat,New Library Handbook,Ancient Studies Library handbookandNorthern Book Southern Edition Table of ContentsIn addition, we have also collected another copy.Table of contents of ancient Chinese books in Ho Chi Minh CityCataloged by the Social Sciences Library in Ho Chi Minh City in 1977. The survey results revealed 22 works containing interpretations of Zhu Xi's I Ching studies, such as:The Original Meaning of the I Ching,Chu Van Cong's Translation and Commentary,Studying Translation,I Ching Illustrated Book of Doubts,Illustrated Explanation of the Book of Changes, etc. It is noteworthy that most of these works are simultaneously recorded in the five aforementioned bibliographies. Besides a few documents serving the imperial examination system, such as...Complete Book of Changes,Physics completeThe rest are all works on I Ching studies by scholars of the Song, Yuan, Ming, and Qing dynasties, including works that discuss and develop Zhu Zi's I Ching studies (such as...).Star divination,Eclectic I ChingandI Ching essay) and criticized and rejected Zhu Zi's I Ching studies (such asStudying Translation,Chinese translation studiesandI Ching Illustrated Book of DoubtsThis detail allows us to speculate that, during the medieval period in Vietnam, many Chinese texts on I Ching (Book of Changes) were widely circulated. Vietnamese intellectuals, in addition to absorbing the scriptures from the orthodox perspective, also made efforts to explore and consult other theories.

2.1.2. Record keepingHan Nom texts

We also analyzed relevant information recorded in ancient texts such asCloud Terrace Classification of Languages,Northern Envoy's Chronicle,Phuong Dinh's Essays, etc. The results show that in our country during the medieval period, there were several works on the I Ching by Zhu Zi that were circulated, such as:The Great Book of Divination and the Map of the I Ching,Qiankun carved the pathandHa Do geographical features,Grand historical,Imperial Ultimate Scripture,Imperial Compilation of the Complete Works of Zhu Zi,Plum Blossom Divination,Exercise size,Market and Forestry,Tai Xuan terrible,Thang Am Sutra The original version of the He Tu and Luo Shu diagramsandRespect for Translation.

2.1.3. Existing Chinese translation studies materials in Vietnam

Due to various reasons, we have not yet been able to compile a complete list of existing Chinese translation studies materials in all archives in Vietnam. Initially, we have only compiled the results of cataloging at the Vietnam National Library of the Communist Party of Vietnam, the National Library of the Communist Party of Vietnam, and the Library of the History of Vietnam. The collected materials are divided into two groups: Firstly, materials discussing...I Ching, including the I Ching studies of Zhu Zi:I Ching Commentary,Enlightenment in Divination,Imperial Compendium of the I Ching (Book of Changes),Imperial Decree on the Compilation of the Great Book of Changesand some books with related content such asLuu Van An, Duke of the Ten Schools of Thought,Essential math textbooksSecondly, the applied materials on I Ching studies and I Ching diagrams by Zhu Zi include:The universe's Dharma aperture,La Kinh Thien,Abridged Edition of Divination,Newly published translation of the city's layout.,Wild Crane's Reflections,Golden Book of Poetry,Authentic Exorcism,Predicting the secrets of the universe.,Plum Blossom Divination,Thai At Thong Tong Bao GiamInitial surveys indicate that the actual number of documents on the study of Chinese characters in Vietnam is very small compared to the records in ancient texts and bibliographies. These documents may have been lost due to war, climate, preservation methods, lack of cataloging, or remain hidden in other archives, etc.

2.2. Essential Documents

"Summary" means to abridge, condense, and extract the essential points from the original text of a book. Classical Confucian abridged texts in Vietnam have many different names, such as:essential,compendium,total,abridged,star comb,promise,Czechoslovakia,estimated solution, etc. The common method of abridgement is to keep almost the entire text intact, only omitting the commentary (including the major and minor commentaries). The main purpose of abridgement is to provide learners with a concise and simple document suitable for the examination system.

Essential documentsI ChingAnd the I Ching studies of Zhu Xi currently have 7 remaining sets:I Ching National Language Song,Complete Collection of Buddhist Scriptures,Enlightenment in Divinationbelong to the setThe fundamental principles of mathematics,Essentials of the Great Treatise on the I Ching,Enlightenment in Divinationbelong to the setThe essence of the complete theory,A Brief Summary of the Poisonous DiseaseandEssentials of DivinationFor each work, we analyze and verify issues related to authorship, compilation dates, copying, printing, and selection of published versions; we also provide a brief introduction to the structure, content, and academic value. In some cases, we highlight the similarities and differences in compilation methods and perspectives between the works.

2.3. Explanatory and narrative materials

Commentary and poetic exposition are a type of text commonly used for Confucian classical texts, primarily aimed at clarifying the content of the scriptures and serving the introductory stage of Confucian learning. Additionally, poetic expositions express the author's understanding and experience of the meaning of the classics. Texts of commentary and poetic exposition of Confucian classics have various names, such as:sound,lecture meaning,interpretation,sound,narrative,interpreting the narrative poem,national anthem,national language song, vv are translated either in the form of a direct translation or a poetic translation (usually in the lục bát poetic form) into Nôm script or Quốc ngữ (Vietnamese alphabet).

The following are three surviving works explaining and interpreting the I Ching (Book of Changes) of Zhu Xi: 1/Commentary on the Book of Changes易經講義, Phạm Đình Hổ's commentary on the entire textZhu Zi's Illustrated TeachingsinComplete Book of ChangesOne copy is currently preserved at VNCHN, KH: AB.236, 315 pages. 2/The strange distribution of the post-mortem performance.易分配節候演歌, compiled by Phạm Đình Toái in 1890. Only a copy from the 1891 edition recorded in the book remains.The Doctrine of the Mean - The Book of Changes, archived at VNCHN, KH: AB.540. The content of the poem is "The Strange Phenomenon of the Circle" (i.e.Fu Xi's Sixty-Four Hexagrams and Positions(in conjunction with the 24 solar terms of the year) according to the theories of Shao Zi and Yu Zhai Hu Shi. 3/Hy Kinh Lai Trac Quoc Am羲經蠡測國音, collected and transcribed by Phạm Đình Hổ. Currently, there are 8 manuscripts preserved at VNCHN, the National Library, the Library of History, and in folklore, with different names. We believe that the way it is called "Hy Kinh Lai Trac Quoc Am" is the most logical. The structure of all 8 texts consists of 8 parts corresponding to the layout.Zhu Zi's Illustrated Teachings.

2.4. Research materials

2.4.1. The I Ching (Book of Changes) and its Origins

Compiled and prefaced by Lê Văn Ngữ (黎文語) in 1916. One copy is currently preserved at VNCHN, KH: A.2592/1-2, consisting of 2 volumes (Upper and Lower), 277 pages. The content of the treatise on the I Ching and Zhu Zi's teachings belongs to the Upper volume, divided into 4 parts:I Ching Diagram Theory,Preface to the Book of Documents,The Book of Documents and its PostscriptsandQuy Ma's EssayIn each section, the author presents new findings and perspectives.

2.4.2. Comparing the Classics - The I Ching

This work is part of the content of Volume 1 (Part 1).The scriptures and their interpretations諸經考約) bookPhuong Dinh's Essays方亭隨筆錄 of Nguyễn Văn Siêu 阮文超 (hereinafter referred to asA Study of the I Ching). The printed version from the 35th year of Tu Duc (1882) was checked by his student, Doctor Vu Nhu/Nhu 武茹. Currently, there are 9 printed copies and 1 handwritten copy preserved at the Republic of Vietnam. 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 study.A Study of the I ChingComprising 56 pages (pp. 3-58), this treatise examines the origins of I Ching studies, the fundamental nature of the I Ching diagrams, and the reasons for the formation of hexagrams, lines, and symbols.I Ching...the advantages and disadvantages of Confucian methods of interpreting Buddhist scriptures, etc. In each issue, the author analyzes, argues, and presents new perspectives.

2.4.3. Introduction to Divination: Preliminary Examination

Introduction to Divination: Preliminary Examination of Divination Techniques易學入門箋注備考, also known asReferences to the I Ching易經參考 (Yi Jing Shu Ke), author unknown. One copy is currently preserved at VNCHN, KH: A.865, 279 pages, with illustrations. The structure consists of 10 parts; besides part 1 discussing the meaning and rules of the hexagrams, part 10 discusses some content in the scripture.I ChingIn contrast, the remaining sections all discuss Zhu Zi's I Ching philosophy, which is consistent with the overall structure.Zhu Zi's Illustrated TeachingsThe only difference is that the text doesn't have a section.King Wen's Eight Trigrams OrderIn each section, the author bases his analysis on the general commentary of Shao Zi and Zhu Zi, and the minor commentary of other ancient Confucian scholars. Therefore, this can also be considered a work of commentary.Zhu Zi's Illustrated Teachings.

2.4.4. Doubtful Translations

The meaning remains uncertain.易義存疑, currently has other names such asDoubts in Translation Studies,Summary of the I Ching Interpretation,Doubts about the I ChingThe preface is dated the 4th year of Gia Long (1805). Currently, 7 manuscripts exist, of which 4 are kept at the Vietnam National Museum of History (A.2044, A.363, A.2474, VHv.2016/2), 1 is kept at the Vietnam National Museum of History (H.537), and 2 are collected manuscripts (tentatively called the Tam My Dinh manuscript and the DNTN-ST manuscript). Through textual analysis, we found that all 7 manuscripts are copies from the Nguyen Dynasty. Although manuscript A.2044 lists the author as Pham Quy Thich, our analysis suggests that this information needs further verification. This work is often bound together and has some overlap with...Translation of the husband's storyTherefore, we surmise that this work, after its publication, was widely circulated and distorted through multiple copies, leading to the existence of many different versions with inconsistent structure and content. After examining seven texts, we found that version A.2044 is the oldest and most complete, so we chose it as the published version; version H.537 is the carefully edited and revised version, so we chose it as the reference version for research.

2.4.5. Translation of the Spare Parts Theory

Translation of the husband's story易膚叢說, currently 13 manuscripts exist under different names such asSpare Parts Translation,Strange parts installation,Translation of the accompanying text.,Quế Đường Dịch phu tùng thuyết.Of these, 9 copies are kept at the Republic of Vietnam Archives (A.2044, A.363, Hv.458, A.1420, A.867, A.2474, VHv.2016/2, AC.189, VHv.2652), 3 copies are kept at the National Library (R.1332, R.1617, R.1608) and 1 copy we collected (temporarily called the DPTT-ST copy). After examining the 13 documents, we draw the following three conclusions:

First, the research results suggest that it is highly likely...Translation of the husband's storyis a remnantCommentary on the Book of ChangesBy Lê Quý Đôn. The work was widely circulated among Confucian scholars, leading to the formation of many different versions, associated with the names of many Confucian authors of that period such as Nguyễn Nha, Phạm Quý Thích, Phạm Đình Hổ, etc. It is also possible that the work was edited by Phạm Quý Thích during his time as Đông các Hiệu thư, Hàn lâm viện Hiệu khảo (after 1779). However, the original form of that edited version is no longer known. This is because, among the 13 texts examined above, version A.2044 is the oldest but is still only a copy dating from sometime between 1805 and 1847. The remaining versions are all later, with version AC.189 made after 1854.

Secondly, the partZhu Zi's Illustrated Teachingsin the textsTranslation of the husband's storyIt is also designed according to the correct structure and order of the parts.Zhu Zi's Illustrated TeachingsinComplete Book of ChangesThe difference is,Complete Book of ChangesIt includes 9 items, but inTranslation of the husband's storyThere are only 7 items (missing 2 items):The order of the sixty-four hexagrams of FuxiandKing Wen's Eight Trigrams Order.

Thirdly, version AC.189 has many advantages such as clear and coherent text, few errors, so it should be chosen as the published version; at the same time, versions H.458, A.1420 and A.867 should be used as reference versions.

2.4.6. Hy Kinh Lai Trach

As explained in the sectionHy Kinh Lai Trac Quoc Am, the diagrams and Chinese texts, which is also the content of the first volume of the work.Hy Kinh Lai TracThe 羲經蠡測 (Collected, edited, and revised by Phạm Đình Hổ) contains six surviving manuscripts in Vietnam, preserved at VNCHN (Vietnam Historical Society) with catalog numbers: A.867, A.1420, A.1388, A.1182, and VHv.1657, and one copy at the TVKLS (Vietnam Historical Society), catalog number: H.534. Through our research of these texts, we have drawn the following three conclusions:

First, regarding the authorship issue.Hy Kinh Lai TracThe map was collected and stored by Pham Dinh Ho in 1786 – when he was only 19 years old – but it wasn't until 1837, two years before his death, that he edited and compiled it into a book. The Chinese version currently lacks sufficient evidence to definitively confirm Pham Dinh Ho's authorship; it's possible that Pham Dinh Ho collected this text, then edited and translated it into the vernacular language, using the vernacular version to teach his family members and students.

Secondly, the setHy Kinh Lai TracIt consists of two volumes: Volume I includes the diagram and the Chinese text (as in editions A.867, A.1420 and H.354); and Volume II is...Hy Kinh Lai Trac Quoc AmIn terms of structure, the Map of Diagrams consists of approximately 51-57 diagrams; both the Chinese and Vietnamese versions are structured into 8 parts, arranged in the correct order of 8 parts.Zhu Zi's Illustrated TeachingshomeComplete Book of ChangesHowever, because the copying was done by multiple authors at different times, all after 1847, it is inevitable that there will be discrepancies in titles, the total number of question-and-answer sections, the way the sections are presented, etc.

Thirdly, regarding the selection of the publication version: For the pictographic version, we chose version H.354 because it contains all 57 pictographs, is in color, and the text and drawings are clear, meticulous, and elaborate. For the Chinese version, we chose version A.1420 because the handwriting is good and has few errors. For the vernacular version, we chose the Hop Thien version because it is complete, clean, and has the fewest errors. During the translation process, we simultaneously compared it with versions VHv.2652 and R.1332.

2.4.7. Truc Duong Chu's Essays

Bamboo Hall, I Ching, Essays竹堂周易隨筆, also known asI Ching StrategyThe book "The Book of Divination," compiled by Ngô Thế Vinh (吳世榮), also known as Trúc Đường, was completed in October of the 7th year of the reign of Emperor Thiệu Trị (1847). It was archived by his disciples Hạo Hiên and Tĩnh Phu, and copied by Trần Minh Tân from Vị Hoàng. The work is currently preserved at VNCHN, KH: A.1153, 380 pages. This is a "essay" work, written in a question-and-answer style (234 question-and-answer sections), aiming to clarify and elaborate on the meaning of the scriptures, facilitating teaching, learning, and academic exchange. The commentary on Zhu Xi's I Ching in this work comprises 31 sections, of which 15 discuss...Ha Tu - Lac Thu, a section discussingThe order of the Eight Trigrams of Fuxi, 2 paragraphs discussingFu Xi's Eight Trigrams and Directions, 2 paragraphs discussingThe order of the sixty-four hexagrams of Fuxi, 6 paragraphs discussingFu Xi's Sixty-Four Hexagrams and Positions, 5 paragraphs discussingKing Wen's Eight Trigrams and Directions.

2.4.8. Other related works

We also found three more documents currently preserved at the Vietnam National Archives that discuss Zhu Xi's I Ching studies:References to journals參考雜記 (A.939) andReference book群書參考 (A.487) by Phạm Đình Hổ;Deductions from the Book of Changes compiled into a volume.推衍易書立成卷, compiled by Dương đại nhân hiệu Vân Đình, manuscript, KH: Paris.SA.PP.2374, 44 pages, explains aboutHa Do,Luo Shu,Pre-Heaven Eight TrigramsandLater Heaven Eight Trigrams.

2.5. Application Documentation for Graphical Translation

Besides reprinted or copied works from Northern texts, the Vietnam National Library also preserves applied books on divination in numerology and medicine compiled by Vietnamese Confucian scholars, such as:Thai At Di Gian Lucby Le Quy Don,Hai Thuong Y Tong Tam Linh Toan Tratby Le Huu Trac,Doubtful medicineby Bui Thuc Trinh,Essentials of MedicineandNovel Reviewby Le Van Ngu,Ngũnational language songby An Tho But, and some geographical and feng shui texts of unknown authorship such as:Thien Nam Dia Giam Bao Thu Dia Y Chinh Tong Ta Ao Dinh Tap,Cougha. Geographical Information,Goconvenient location,An Nam cUu Long Kinh,An Nam Phong Thuy, etc. The subject of this dissertation is the interpretations of Zhu Xi's divination studies by Vietnamese Confucian scholars during the medieval period, so we have only selected works compiled by Confucian scholars. By comparing the authors and existing documents, we have selected five works:Thai At Di Gian Lucby Le Quy Don,Hai Thuong Y Tong Tam Linh Toan Tratby Le Huu Trac,Doubtful medicineby Bui Thuc Trinh,Essentials of MedicineandNovel Reviewby Le Van Ngu.

SummaryChapter 2

Survey results from the collection of Chinese-language I Ching studies reveal that, in reality, many Chinese I Ching works existed in medieval Vietnam, including both official documents used for the imperial examinations and unofficial documents opposing the views of Cheng and Zhou. Although these sources are now scarce, the views, extent of adoption, and application of these unofficial sources by Vietnamese Confucian scholars still need further investigation. However, it allows us to surmise that Vietnamese Confucian scholars in the medieval period, in addition to studying and adopting the I Ching views of Cheng and Zhou, also tended to refer broadly to the commentaries of successive Confucian scholars of the Han, Tang, Song, Yuan, and Ming dynasties, while simultaneously updating their knowledge and new ideas of I Ching studies during the Qing dynasty. This is clearly demonstrated in some discussions by Le Quy Don and Nguyen Van Sieu. This is an important issue that requires further in-depth research. In other document groups, we will present a brief overview of the text, content, and academic value of each work. For works with complex textual structures such as...Translation,The translatorandHy KinhWe found that all three works are anonymous, exist in many different versions, and are often bound together in pairs:The translator+TranslationorThe translator+Hy Kinh, although the order may vary. This further strengthens the speculation:The translatorcompiled in advanceTranslationandHy KinhWe believe that this phenomenon occurs because all three works were compiled to serve the examination-based education program, as the phrase "applied to the era of books" in the preface suggests.The meaning remains uncertain.Therefore, after the works were published, they were quickly circulated and widely copied within academic circles, leading to numerous variations with inconsistent structure and content. Overall, the classification and establishment of the source material in this chapter provides a solid foundation for our study of the viewpoints, methods, and content of the interpretations of Zhu Xi's I Ching in medieval Vietnamese Confucianism in the following chapters.

 

Chapter 3. The Perspectives and Methodologies of Interpreting Zhu Zi's Divination in Medieval Vietnamese Confucianism

The focus of this chapter is to explore the perspective and methodology of Vietnamese Confucianism during the medieval period regarding Zhu Xi's I Ching divination. Therefore, the research materials will primarily concentrate on four groups of documents: summaries, poetic interpretations, scholarly analyses, and applications. In addition, while presenting the Vietnamese Confucian perspective on Zhu Xi's I Ching divination, we will also refer to records in several other texts such as...Cloud Terrace Classification of Languages,Nam Son Pine Tale,Dong Tac Nguyen family teachings,Chi Am's Autobiography,Historical Records of Dynastic Events,The I Ching is a concise summary., etc.

3.1. The Confucian perspective of VietnamI Chingand Zhu Xi's I Ching

3.1.1. Concepts of the I Ching

Vietnamese Confucian scholars believe thatI ChingIt is a difficult book to study and grasp. Its language is extremely simple, yet its meaning is extremely profound. ContentI ChingVast and comprehensive, encompassing the entirety of the three fundamental principles, the ultimate transformations of heaven, earth, and spirits, and the full spectrum of all things, those who study the principles of the hexagrams can understand them through the hexagrams.I ChingTo thoroughly understand the subtle transformations of morality and destiny, and apply them to self-cultivation, governance, and peace-making, and to broaden the scope to expand and accomplish all things, establish a career in the world, and participate in the transformations of heaven and earth; those who study divination can use the divination symbols and interpretations to resolve doubts, determine right from wrong, and avoid being misled by good or bad fortune, considering it a "sacred mirror of the family" "to guide oneself in conduct."

3.1.2.Zhu Xi's Concept of I Ching

Vietnamese Confucian scholars revered Zhu Xi, especially valuing two of his works.MeaningandKai's buttocksThe works of Vietnamese Confucianism on the I Ching, although compiled in various forms, all revolve around the interpretation and explanation of the meaning of the scriptures and commentaries of Cheng and Zhou, especially Zhu Xi. Furthermore, Vietnamese Confucianists felt immense pride in being "meritorious officials of Cheng and Zhou," just as Cheng and Zhou were meritorious officials of the Four Sages (Fu Xi, King Wen, Duke Zhou, and Confucius).

3.2. The Vietnamese Confucian perspective on Zhu Xi's I Ching studies.

Zhu Xi's divination is the most core component ofI ChingVietnamese Confucian scholars delved deeply into this topic, on the one hand to meet the needs of teaching and learning according to the examination-based education program; on the other hand, stemming from the need to understand and experience the meaning of Zhu Xi's I Ching philosophy and apply it to various fields of scholarship and life.

3.2.1. Views that completely agree

Confucian scholars, and even numerologists, implicitly accepted the diagrams of Quan Lang, Zhou Dunyi, Shao Yong, etc., as established by Zhu Zi, as immutable theorems, serving as the theoretical basis for explaining the I Ching. Vietnamese scholars paid no attention to distinguishing between genuine and falsified texts, or the differing viewpoints surrounding the Diagram Studies, but instead attempted to interpret and explain Diagram Studies according to the perspectives of Shao Zi, Zhu Zi, and Ngoc Trai Ho Thi.

Vietnamese Confucian scholars' interpretations of Zhu Xi's I Ching studies are typically presented in a structured format.Zhu Zi's Illustrated TeachingsinComplete Book of ChangesThe topics of discussion often revolve around important content from the major commentaries of Shaozi and Zhuzi, and the minor commentaries of earlier Confucian scholars of the Song, Yuan, and Ming dynasties. For issues where Shaozi, Zhuzi, and earlier Confucian scholars held differing viewpoints, Vietnamese Confucian scholars would meticulously analyze each theory before offering their own conclusions. This is evident in their works.The translator,Doubt,Hy Kinh,I Ching Essays,Nam Son Pine TaleVietnamese Confucian scholars all affirm that the theories of Zhu Xi and Shao Xi are consistent and correct, while the theories of earlier Confucian scholars are sometimes wrong, sometimes "inferentially inconsistent with Zhu Xi's original meaning," and sometimes can be considered "a theory," etc. In particular, Ngo The Vinh asserts that Zhu Xi wrote the book.MeaningandKai's buttocks, clearly indicating the origin of productionI Chingby the sage, which established "the position of the Book of Documents".Pandemic"The natural order of heaven and earth is revealed." Nguyen Duc Dat also believes that the Book of Changes is a "treasure" of heaven and earth. Heaven and earth bestowed the Book of Changes upon the sage kings Fuxi and Da Yu precisely to bestow it upon all generations.

3.2.2. Viewpoints adopted in a critical spirit

Nguyen Van Sieu argued that Zhu Zi's I Ching studies originated from Shao Zi's I Ching studies. He praised Zhu Zi's achievements in his studies of I Ching, noting that he had "comprehended the essence of Fu Xi and Wen Wang, and then clarified the inner teachings of Confucius," and that "the book..."Kai's buttocks"Zhu Zi's work has made a great contribution to the study of the I Ching. In all his diagrams, hexagrams, and numerical books, there is nothing he doesn't meticulously guide scholars to understand the teachings of the sages Fuxi, King Wen, Duke Zhou, and Confucius." Delving deeper into Zhu Zi's I Ching diagrams and his teachings, Nguyen Van Sieu agrees with this viewpoint.Ha Do10 numbers”, “Luo Shu9 numbers”, “Ha Do"It was a gift from Heaven to Fuxi,"Luo Shu"Heaven bestowed this upon Da Yu" by Zhu Xi, but he disagreed with the views that "Fu Xi imitated" him.Ha DoTo draw the Eight Trigrams, Da Yu receivedLuo ShuThen they established the Nine Kitchens,”Ha Tu - Lac ThuWeave the warp and weft threads together.Eight Trigrams - Nine Chapters"Doing things both inside and outside at the same time" is a saying of Chu Tzu. In general, Nguyen Van Sieu believes that "Principle," "Image," and "Number" are the three core categories ofI ChingHowever, he favored the view that "reason" should be used to explain things.I ChingEven regarding Zhu Xi's view that "the I Ching is essentially a book of divination," Nguyen Van Sieu considered it "the meaning in fortune-telling." Therefore, he asserted that the study of divination or mathematics was "not something urgently needed for scholars."

Le Van Ngu, however, agreed with the viewpoints.Ha Tu - Lac ThuHe interpreted it as belonging to Zhu Zi, but his explanation was completely different from Zhu Zi's theories and those of earlier Confucian scholars. For example, he explained "Dragon Horse" and "Divine Turtle" as "The imaginary creature represents the sacred and mysterious aspects of the Book of Changes.The reason Lê Văn Ngữ offered interpretations different from Chu Tử's is fundamentally due to the difference in his cosmological theory of creation. Chu Tử considered the Great Ultimate (Tai Chi) as the Principle (Li), while Lê Văn Ngữ considered it as the transformation of Qi (Qi). Based on this perspective, Lê Văn Ngữ asserted that the I Ching "deduces from Qi and Numerology," and when explaining the formation of the I Ching, he incorporated the theory of the Five Movements and Six Energies as an intermediary link, enabling Fu Xi to create the Eight Trigrams and Da Yu to establish the Nine Categories (Nine Categories).

3.3. The Methodological Approach to Interpreting Zhu Xi's I Ching Studies in Vietnamese Confucianism

3.3.1. Training

Vietnamese Confucian scholars have applied this method throughout their works interpreting Zhu Xi's I Ching philosophy, to varying degrees and in different ways, including book titles and certain terms such as "gloss”, “fairy incantation”, “survey”, “being interrogated”, “reference”, “training”, “preferThe appearance of this in the texts has somewhat demonstrated this. In these works, this method is mainly expressed in two aspects:Explanation of phonetics(Explanation of pronunciation, meaning of words, distinction between homonyms, annotations of nouns) andsurvey(Correction of typos, correction of errors, and revision of words in the main text of the commentary).

3.3.1.1.Explanation of phonetic meaning

Vietnamese Confucianism was deeply influenced by Song Dynasty learning, especially its system of scriptures.CompleteTherefore, the interpretation of the phonetic meaning of the scriptures is entirely based on the text.CompleteThe interpretation of the commentary is carried out consistently across all Sino-Vietnamese translation texts, especially in the abridged, summarized, and explanatory texts. All authors adhere closely to the established structure.Zhu Zi's Illustrated TeachingsHowever, it focuses on important, difficult-to-understand, questionable, and easily misinterpreted passages and sections within the main text of the commentary, then poses hypothetical questions and answers to explain and clarify the meaning of the commentary. Therefore, in terms of content, commentary is essentially reading and explaining the scriptures. In terms of form, this type of commentary is quite similar to the "questioning" and "reflecting on doubts" methods commonly applied in the history of Confucian classics.

The interpretation of meaning is primarily applied at the sentence or section level. In textsKey,SummaryIn classical texts, annotations are usually written in small letters right below the word being annotated. These annotations are often concise, sometimes just a single word or sentence extracted from a larger or smaller annotation. The addition of annotations aims to help readers grasp the meaning of the annotation quickly and conveniently. In argumentative texts, however, they are usually presented in a question-and-answer style, so the annotations are often more detailed and meticulous. While not common, annotations are applied to words (or phrases) with significant meanings, those easily misunderstood due to homonyms, or when explaining names of people, books, or theories, etc. The annotations in argumentative texts on the same fundamental issue are similar in content and perspective, differing only in the level of detail or simplification. This is reflected in the presentation of the sequence of events.Ha Tu - Lac ThuIt appears simultaneously in four texts.The translator,Introduction,Hy KinhandI Ching Essays, in thereIntroductionThey tend to be more detailed. The purpose of interpreting the meaning of the story, besides clarifying its meaning, is also to distinguish right from wrong.

3.3.1.2.Review

Confucian classics, especially the scriptures.CompleteIn China and Vietnam, these printing plates were engraved and then modified many times, leading to the formation of various plate systems.CompleteHowever, the content contains certain differences. Therefore, when studying classical texts, interpreters often use the comparative method, pointing out similarities and differences between texts, and using the results of verification to determine correctness or incorrectness. Modern textual studies call this method "comparison examination," or comparative analysis, comparative analysis, or comparative analysis.

In the history of Vietnamese Confucianism, Confucian scholars paid little attention to textual analysis. Their main purpose was to clarify the meaning of the scriptures to serve the examination system and apply it to self-cultivation, governance, and peace. Vietnamese Confucian scholars usually only examined, explained, and proposed corrections when the wording affected the meaning of the scriptures. This phenomenon appears sporadically in Sino-Vietnamese texts of the I Ching in forms such as: textual textual criticism, correction of erroneous words, and word revision. The textual criticism simply aimed to provide the reader with an alternative version; word revision did not change the meaning of the words.

3.3.2. Combining diagrams with theory   

The prize is also called "favorite things”, “theory”, “statues”, “classic“”, etc. is a method commonly applied in traditional Chinese I Ching studies, especially from the Song Dynasty onwards, when the I Ching school of thought had formed and developed. When applying this method, researchers tend to express the meaning and significance in a graphical form, combined with brief explanations, to provide a visual and vivid perspective, making it easier for readers to visualize, grasp, and understand, especially for difficult and complex issues and content. In the introduction of the book...The Original Meaning of the I ChingZhu Zi used this method to present the "Nine Diagrams of the I Ching" system that he collected and selected. Therefore, Zhu Zi's "Nine Diagrams of the I Ching" is also known as "Zhu Zi's Illustrated Teachings"

Vietnamese works on I Ching studies are directly influenced by the "Nine Diagrams of the I Ching" system of Zhu Xi, as printed inComplete Book of Changes,General principlesandThe principle of interconnectednessTherefore, when presenting the philosophical implications of the I Ching, Vietnamese Confucian scholars often combine the presentation of diagrams with the discussion of the I Ching.I ChingThese diagrams include Zhu Xi's "Nine Diagrams of the I Ching" and many other diagrams collected from Chinese I Ching texts. However, a portion of the diagrams were also created by Vietnamese Confucian scholars to illustrate the meaning of the "Nine Diagrams of the I Ching." For the group of diagrams copied from Chinese texts, Vietnamese Confucian scholars primarily used them to explain the meaning of Zhu Xi's "Nine Diagrams of the I Ching." As for the group of diagrams created by Vietnamese Confucian scholars themselves, they demonstrate their level and capacity for conceptual thinking through diagrammatic representation. However, this diagrammatic representation is not intended to refute or present a new viewpoint contrary to that of earlier Confucian scholars, as Chinese I Ching scholars once did.Ha Tu - Lac Thu, which was simply an experiment, a trial stemming from the need to understand and convey the meaning of the "Nine Diagrams of the I Ching".

3.3.3. DUsing the I Ching to diagnose the disease, using the disease to diagnose the disease.

I Ching and Eastern medicine are closely related. Vietnamese Confucian medicine adopted this perspective and, in their analysis, attempted to demonstrate the interconnectedness between I Ching and medical principles, as expressed through concepts and categories such as Tai Chi, Yin Yang, and the Eight Trigrams.I ChingThese correspond respectively to the Gate of Life, Water and Fire, and Organs in Traditional Chinese Medicine. Prominent Confucian physicians such as Le Huu Trac and Bui Thuc Trinh often cited these terms.Pre-heavenandLater Heaven Eight Trigrams Diagramand considered it the theoretical foundation for developing arguments about the categories of pre- and post-natal in medicine. However, the views put forward by Le Huu Trac and Bui Thuc Trinh were entirely adopted fromTranslationof the famous physician of the Ming Dynasty - Zhang Jiexin ( ), the method they used was to usePandemicSyndrome Y.

Le Van Ngu was a Confucian scholar, a scholar of the I Ching, and a physician. His medical research stemmed from the principles of the I Ching, using medical theory to verify the I Ching's principles. He believed that "Medicine originates from..."Pandemic, “The original Y is inPandemic"But a scholar of the I Ching "who has not studied medicine cannot gain clarity about..."Pandemic”, Y andPandemicThey have an interactive and mutually supportive relationship.PandemicThe path shines brightly, and medical principles are clear; medical principles are clear, andPandemic"The path to enlightenment." Based on this viewpoint, in his interpretations of medicine and divination, Le Van Ngu often used methods that relied on medical evidence.Pandemic, usePandemicDoctor Y. Le Van Ngu applied the Five Movements - Six Energies theory to explain the origin ofPandemicand Y; and at the same time use Y andPandemicTo explain and substantiate the theory of "Metal and Fire generating transformation" (金火生化), which views the invisible essence as the source from which all things in heaven and earth originate.

Summary of Chapter 3

Vietnamese Confucian scholars highly value the role and importance ofI ChingIn the Confucian classical system, two works are particularly highly regarded.MeaningandKai's buttocksby Zhu Zi. The works of Vietnamese Confucianism on the I Ching, although compiled in various forms, all aim to clarify and explain the meaning of the scriptures and commentaries of Cheng Zi - Zhu Zi, Shao Zi - Zhu Zi, and especially Zhu Zi. The methodology for interpreting Zhu Zi's I Ching diagrams, commonly used by Vietnamese Confucianism in most works, is: Instruction and Support; Combining Diagrams with Theory; and Application.PandemicY syndrome, using Y syndromePandemicFrom a conceptual standpoint, some authors remained completely loyal to Zhu Xi's treatise, represented by Dang Thai Phuong, Pham Quy Thich, Pham Dinh Ho, and Ngo The Vinh, promoting Zhu Xi's I Ching studies with great pride in being "meritorious servants of Cheng-Zhu"; other authors selectively adopted it with 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 materials: the former corresponds to materials serving the imperial examinations, the latter to research materials. The former has a larger volume and is more dominant than the latter, but both groups demonstrate efforts to research and explain the meaning of the sacred scriptures, creating new vitality and richness in the achievements of Vietnamese classical studies.

Chapter 4. The Content of Zhu Zi's Divination and Interpretation

OF VIETNAMESE CONFUCIANISM IN THE MEDIEVAL PERIOD

Chinese works on the I Ching often divide Zhu Zi's "Nine Diagrams of the I Ching" into three main groups:The natural order of heaven and earth is subject to change." (i.e.Ha Tu - Lac Thu> “Innate learning” (i.e., the four diagrams of Fuxi); “Post-heaven learning" (that is, the two diagrams of King Wen andMonster items(of Confucius). Therefore, besides the introduction and conclusion, this chapter consists of the following four sections: 4.1. Discussion ofHa Tu - Lac Thu4.2. Interpretation ofThe order of the Eight Trigrams of Fuxi,Fu Xi's Eight Trigrams and Directions,The order of the sixty-four hexagrams of Fuxi,Fu Xi's Sixty-Four Hexagrams and Positions4.3. Interpretation ofKing Wen's Eight Trigrams Order,King Wen eight trigrams orientation4.4. Interpretation ofMonster items.

4.1. Interpretation ofHa Tu - Lac Thu

Zhu Zi believed thatHa DoButLuo ShuThese are the "origin of symbolic numbers." These two diagrams are closely related, inseparable, and are both considered the source of the I Ching.Epidemicand the study of I Ching in general. I Ching texts from the past to the present often group together...Ha DoandLuo Shu, shouldHa DoButLuo ShuIt is also often referred to collectively as "Do Thu" or "Ha Lac," in a narrow sense, meaning onlyHa DoandLac Thu, in a broad sense, refers to the origin ofI ChingIn Vietnamese medieval works on divination,Ha Tu - Lac ThuThey are arranged together according to standard practice. The documents contain a total of 45 diagrams.Ha DoButLuo Shu.

Ha Tu - Lac ThuThese are the two most important diagrams in Zhu Xi's entire "Nine Diagrams of the I Ching" system, serving as the foundation from which the remaining seven diagrams are derived. Therefore, inComplete Book of Changes,General principlesand Sino-Vietnamese texts; these two diagrams have been discussed in great detail, and the scope is much larger than other diagrams. Vietnamese Confucian scholars rarely investigated the authenticity of the diagrams; most Confucian scholars agreed with the viewpoint that "Ha Do10 numbers”, “Luo ShuThe nine numbers of Zhu Zi and an attempt to clearly explain the characteristics, orientation, operation, and interaction of the Diagrams from the perspective of Zhu Zi, Shao Zi, and early Confucian scholars as presented inComplete Book of ChangesandGeneral principlesHowever, some Confucian scholars such as Nguyen Van Sieu, Le Van Ngu, etc., had their own interpretations of the origin of the Book of Documents, regarding the imagery of "dragon-horse," "divine turtle," and the relationship between them.Ha Tu - Lac Thuwith the Eight Trigrams - Nine Kitchens, etc.

4.2. Interpretation ofThe order of the Eight Trigrams of Fuxi,Fu Xi's Eight Trigrams and Directions,The order of the sixty-four hexagrams of Fuxi,Fu Xi's Sixty-Four Hexagrams and Positions

The order of the Eight Trigrams of FuxiandFu Xi's Eight Trigrams and Directionscollectively known asFu Xi's Eight Trigrams Diagram,The order of the sixty-four hexagrams of FuxiandFu Xi's Sixty-Four Hexagrams and Positionscollectively known asFu Xi's Sixty-Four Hexagrams.

The Vietnamese Confucian texts interpreting Zhu Xi's divination all present the four diagrams in a consistent order.Complete Book of ChangesIn their interpretations, Vietnamese Confucian scholars meticulously analyzed the names, structure, and characteristics of each diagram according to the perspectives of Zhu Xi, Shao Zi, and other early Confucian scholars. In particular, Vietnamese Confucian scholars delved into the interrelationship and transformation between the four diagrams created by Fu Xi.The order of the Eight Trigrams of FuxiThen, "turn it around to make it round," and it becomes...Fu Xi's Eight Trigrams and Directions. AboveThe order of the Eight Trigrams of FuxiBy successively placing a negative line and a positive line on the Bagua symbol, after three times of placing them, you get 64 Double Trigram symbols, which means...The order of the sixty-four hexagrams of Fuxi. StillFu Xi's Sixty-Four Hexagrams and PositionsThere are two possibilities, one is due toThe order of the sixty-four hexagrams of Fuxi"To make it round" is the first reason why it's formed, and secondly, because of...Fu Xi's Eight Trigrams and DirectionsIt evolved.

Of the four diagrams,Fu Xi's Sixty-Four Hexagrams and PositionsIt holds a particularly important position in the four-tiered system.Pre-heavenof Fuxi. And that is why,Complete Book of Changes,General principlesThe Vietnamese Confucian texts on the Diagram of Zhu Xi devote a significant portion to presenting and explaining this. This diagram depicts the principle of Tai Chi, represented by the white space in the center, which serves as the source from which all things originate; it also embodies the principles of interaction, transformation, and the ebb and flow of Yin and Yang.I Ching.

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

King Wen's Eight Trigrams Order, together withKing Wen's Eight Trigrams and Directionscollectively known asKing Wen's Eight Trigrams Diagram. BookHy KinhIt is mentioned that this item also has another name.The order of the Later Heaven Eight Trigrams.Complete Book of ChangesAnd the texts on the Han Nom Diagram present this Diagram very briefly. Thieu Tu and Chu Tu believe that this Diagram was created by King Wen to illustrate the principle of the parents of Heaven and Earth, the interaction of yin and yang, which gives rise to the six children (six trigrams representing children) namely Zhen, Kan, Gen, Xun, Li, and Dui.

King Wen's Eight Trigrams and Directionsalso known asKing Wen's Post-Heaven Eight TrigramsorPost-Heaven Diagram. BookIntroductionIt says "The text on the Eight Trigrams of King Wen's Feng Shui Diagram,Hy KinhIt was written again as “Later Heaven Eight Trigrams Circle Diagram"Among the three Post-Heaven diagrams,King Wen's Eight Trigrams and DirectionsIt is the most complex and has the highest applicability, thereforeComplete Book of ChangesAnd the texts on the I Ching (Book of Changes) of Vietnamese Confucianism all present this in detail.King Wen's Eight Trigrams and DirectionsOriginating from the "Theory of Strange Energy," which was prevalent during the Han Dynasty, and used to describe the unified cosmic dynamics of space and time, it has profound significance and influence on many applied fields of I Ching studies. The great Vietnamese physician of the 18th century, Le Huu Trac, affirmed this.Later Heaven Eight TrigramsWith its widespread applications, "people rely on it to distinguish between yin and yang, determine life and death, and, by extension, in astronomy, geography, astrology, medicine, there is no discipline that does not rely on this diagram as a framework." When interpreting this diagram, Vietnamese Confucian scholars focused on analyzing and explaining the interaction between pairs of hexagrams and their uses; at the same time, they analyzed the evolution fromPre-Heaven DiagramarrivePost-Heaven DiagramEssentially, it is the cycle of creation, movement, interaction, and mutual transformation of the two energies, yin and yang.

4.4. Interpretation ofMonster items

Monster itemsThis is the final diagram in Zhu Xi's "Nine Diagrams of the I Ching" system. According to Zhu Xi, the theory of hexagram transformation originated from Confucius. Confucius, based on the scriptures...I ChingKing Wen, utilizing the changing relationships of the lines in the hexagram, composed two chapters from it.Short storyTo understand the meaning of the scriptures of King Wen. Based on that, Zhu Zi affirmed the theory of the Hexagrams and Transformations.Pandemicby Confucius.Pandemicof King Wen andPandemicConfucius' teachings all belong to the Post-Heaven learning. Zhu Xi clearly stated that the theory of Hexagram Transformation "is only one meaning within..."I Ching, and not a copy of the divination method.I Ching"Chu Zi then examined the content."Short storyFrom there, 32 diagrams of the Hexagrams were created to illustrate the point clearly, hence the theory of Hexagrams is also calledMonster items.

Zhu Xi wanted to use the theory of "Unusual Transformations" to explain the origins of the formation of Buddhist scriptures.I ChingVietnamese Confucian scholars rarely offered interpretations of the theory of "Mysterious Transformations" or "Mysterious Changes".Monster itemsby Zhu Xi. This is because Vietnamese Confucianism believes thatMonster itemsThis has been explained in detail in the book.Kai's buttockshomeGeneral principlesObserve the interpretations of Vietnamese Confucianism onMonster itemsWe observe that the authors focus on explaining the five groups of hexagrams that Zhu Zi classified. For example: Hexagrams with one yin line or one yang line each comprise six hexagrams, originating from the Fu or Gou hexagrams; Hexagrams with two yin lines or two yang lines each comprise fifteen hexagrams, originating from the Lin or Dun hexagrams; etc. The book specifically addresses this.The translatorThe focus should be on distinguishing and explaining the reasons behind the differences in the way Cheng Zi and Zhu Zi chose their "Transformations" (or "Illegible Changes").

Summary of Chapter 4

Vietnamese Confucian scholars interpret Zhu Xi's I Ching based on its structure and content.Zhu Zi's Illustrated TeachingsHowever, sometimes parts are retained, and sometimes certain sections are omitted. When interpreting these texts, Vietnamese Confucian scholars simultaneously refer to several theories within.Enlightenment in Divination - A Comprehensive Guide to Principles and Principles,The principle of interconnectednessandEclectic I ChingIn general, the trend of interpreting Zhu Xi's I Ching in Vietnam during the 18th-19th centuries was similar to that in China during the Ming dynasty, mainly focusing on the doctrines and interpretations of Shao (Zi) and Zhu (Zi)'s I Ching, following the spirit of "Zhu's perspective, Shao's influence." Furthermore, because the main purpose of the interpretation was to serve the teaching and learning needs of the imperial examination system, some fundamental issues of Zhu Xi's I Ching were not addressed 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 I Ching studies throughout history, especially those of the Qing dynasty, thereby forming some new viewpoints on "Tai Chi," the relationship between "Li" and "Qi," etc. However, these were just personal opinions, not strong enough to form a school of thought criticizing, opposing, or rejecting the Zhou dynasty, as was the case in Qing Dynasty China or Tokugawa Japan.

CONCLUDE

1. The dissertation has built a relatively complete Sino-Vietnamese database on Zhu Xi's I Ching studies in Vietnam. The materials are divided into five groups: Northern books (Chinese books circulated in Vietnam), Essentials, Explanations - Narratives, Research, and Applications. Within each group, the dissertation analyzes and clearly identifies the author, year of compilation, copying, printing, structure, content, and academic value of each work.

2. Vietnamese Confucian scholars highly value the role and importance ofI ChingWithin the classical Confucian system, Vietnamese Confucian scholars highly value two works.MeaningandKai's buttocksZhu Zi's writings particularly highlight his contributions to "restoring ancient scriptures," "following the teachings of the sages, and enlightening future generations," thus "re-completing the I Ching of Fu Xi, Wen Wang, Zhou Gong, and Confucius after a thousand generations." Therefore, the I Ching writings of Vietnamese Confucian scholars, although compiled in various forms, all aim to clarify and expound the meaning of the scriptures and commentaries of Cheng-Zhu, Shao-Zhu, and especially Zhu Zi. With existing sources, two groups of Confucian authors can be clearly seen: The first group is completely loyal to Zhu Zi's I Ching, represented by Dang Thai Phuong, Pham Quy Thich, Pham Dinh Ho, and Ngo The Vinh, promoting Zhu Zi's I Ching studies with great pride in being "meritorious officials of Cheng-Zhu." The second group selectively absorbed his teachings with 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 materials: The first group corresponds to the group of materials used for the imperial examinations.pine theory,essential,math weak,compendium,doubt,interest rate,strategy), the following group corresponds to the research materials group (type of language,survey,rescueThe former group has a larger volume and is more dominant than the latter, but both groups demonstrate efforts in researching and explaining the meaning of the scriptures, creating new vitality and richness in the achievements of Vietnamese biblical studies.

3. The methodology for interpreting Zhu Xi's I Ching diagrams that Vietnamese Confucianists commonly used in most of their works is: instruction and support; combining diagrams with theory; using the I Ching to prove medicine, and using medicine to prove the I Ching. The Vietnamese Confucianists' interpretation of the meaning and pronunciation is entirely based on the content.Complete Book of ChangesPurely textual criticism aims only to provide additional textual evidence; correcting errors is not based on research results, but purely on logical judgment based on the content of the scriptures and acquired foundational knowledge. Therefore, this method is usually only applied in cases where the commentary is unclear. Combining diagrams with theory, while not a new method, demonstrates the level and capacity of Vietnamese Confucianism's thinking through the use of diagrams. Issues of meaning in the scriptures.I ChingIt is presented in graphical form to facilitate the teaching process and to demonstrate the need for understanding, experimenting, and experiencing the meaning of the I Ching diagram.

4. When interpreting Zhu Xi's I Ching, Vietnamese Confucian scholars often explain and interpret the meaning according to each section's content.Zhu Zi's Illustrated Teachingspart of the HandbookComplete Book of ChangesIn some cases, Vietnamese Confucianism also simultaneously consulted the treatises of Shaozi, Zhuzi, and earlier Confucian scholars, especially Ngoc Trai Ho Thi in the book.Enlightenment in DivinationhomeGeneral principlesandThe principle of interconnectednessIn general, the interpretations are consistent in content and perspective; the differences lie only in the degree and manner of the interpretation—whether concise or detailed. In cases where the viewpoints of Shaozi, Zhuzi, and other early Confucian scholars differed, Vietnamese Confucian scholars often meticulously analyzed each viewpoint, then clearly identified the reasons for the differences. To a certain extent, Vietnamese Confucian scholars also offered their own perspectives, but most maintained a moderate, eclectic attitude, affirming the commonality between Zhuzi and Shaozi's theories, viewing Zhuzi's theory as a positive development of Shaozi's. Occasionally, Confucian scholars criticized the views of earlier Confucian scholars as interpretations based on personal opinions, distorting and contradicting Zhuzi's principles and original intentions. In short, the Vietnamese interpretation of Zhu Xi's I Ching in the 18th-19th centuries was similar to that in China during the Ming dynasty, primarily focusing on the doctrines and interpretations of Shao and Zhu Xi's I Ching, following the spirit of "Zhu Xi's official Shao Xi's supporting role." Furthermore, because the main purpose of the interpretation was to serve the teaching and learning needs of the imperial examination system, some fundamental issues of Zhu Xi's I Ching were not addressed and resolved. While interpreting each diagram, although Vietnamese Confucian scholars analyzed the relationships between some pairs of diagrams, they did not provide thorough explanations of the underlying reasons and purposes behind Zhu Xi's establishment of the "Nine Diagrams of the I Ching," the relationship between the nine diagrams, the relationship between the Pre-Heaven and Post-Heaven I Ching, and the role and importance of each.Ha Tu - Lac Thu,The order of the Eight Trigrams of Fuxithroughout the entire "Nine Diagrams of Divination" system, 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 I Ching studies throughout history, especially the I Ching studies of the Qing dynasty, etc., thereby forming some new views on the Tai Chi, on the relationship between Li and Qi. For example, Le Quy Don and Le Van Ngu both believed that Tai Chi is the transformation of Qi, and Li resides within Qi, etc. Nguyen Van Sieu, from the standpoint of principle and logic, interpreted the scriptures, arguing that the entire body of knowledge withinI ChingIt is merely a "Tai Chi Principle," although symbolic numbers take countless forms, and the world changes endlessly throughout history, the Principle remains only one – that Principle encompasses the intertwined interaction of Yin and Yang, Movement and Stillness. Furthermore, Nguyen Van Sieu asserts that although Zhu Xi discussed divination, it was essentially "the meaning contained within divination." However, regarding the I Ching, he expressed disagreement with the viewpoint on...Ha Tu - Lac Thuof Zhu Zi in particular and the placement of the "Nine Diagrams of the I Ching" system in the front.EpidemicandTranslate the storyIn general, it is asserted that numerology, symbolism, and cartography are not truly essential for scholars. From this, it can be seen that Nguyen Van Sieu prioritized and primarily absorbed the philosophical meaning while downplaying the symbolic and symbolic aspects of Zhu Zi's I Ching studies. In other words, Zhu Zi intended to integrate the philosophical meaning, symbolic meaning, and cartography into a single entity.I ChingHowever, Nguyen Van Sieu attempted to separate and exclude the "Symbols - Diagrams" part from it.I ChingBut these were just personal opinions; they weren't strong enough to form a school of thought criticizing, opposing, or rejecting the Zhou dynasty, like in China during the Qing dynasty or Japan during the Tokugawa period.

6. Some directions for further research:

- The collection of Chinese I Ching studies documents, recorded in Sino-Vietnamese texts and ancient Nguyen Dynasty bibliographies, shows that, in reality, many Chinese I Ching works existed in medieval Vietnam, including both official documents used for the imperial examinations and unofficial documents opposing the views of Cheng and Zhou. Although these sources are now scarce, the views, extent of adoption, and application of these unofficial sources by Vietnamese Confucian scholars need further investigation. However, it allows us to surmise that Vietnamese Confucian scholars in the medieval period, in addition to studying and adopting the I Ching views of Cheng and Zhou, also tended to refer broadly to the commentaries of the ancient Confucian scholars of the Han, Tang, Song, Yuan, and Ming dynasties, while simultaneously updating their knowledge and new ideas of I Ching studies during the Qing dynasty. This is clearly demonstrated in some discussions by Le Quy Don and Nguyen Van Sieu. This is an important issue that needs further in-depth research.

- During the process of collecting, researching, and studying, we also outlined several directions for further research, such as: Investigating the transmission and influence of Chinese I Ching studies in Vietnam; Zhu Xi's I Ching studies in relation to the education program and the examination system; The influence and application of Zhu Xi's I Ching studies in folk culture, beliefs, and traditional religious art, etc.