Liu Bin: Easy Jane, Easy change, not easy- The Three Senses of "Yi" Philosophical Discussion

Regarding the general meaning of yi, there are many pre-Confucian theories. Among them, the earliest and most comprehensive discussion is the book "Yi Wei". "Yi Wei Qian Chi Du" Yun: "Yi" one and three meanings, the so-called easy also, easy also, not easy also", "Easy, to say its virtue also ... The changers, whose qi also ... Those who are not easy are also in their place" (Yi Wei Qian Chi Du volume), put forward the "Yi Yi Name Three Righteousness" theory. Zheng Xuan, in "Yi Zan" and "Yi Theory", summarized these three meanings as easy to simplify (easy), easy to change, and not easy. This theory is based on the Yi Chuan, which once contained three meanings when discussing the Yi. Kong Yingda's "Zhou Yi Justice" clearly pointed out:

"Words" Cloud "Qiankun its easy implications of evil? "And cloud" easy portal evil? "And the clouds" husband qian, indeed show people, easy to see. Fu Kun, show people, Jane. Easy is easy to know, simple is easy to follow", this is the law of easy simplicity. And the cloud "for the Tao also moved repeatedly, changes do not dwell, the flow of six voids, up and down impermanence, rigid and soft easy, can not be a pawn, only change is appropriate", to change easily, in and out of the movers also. Youyun "Heaven is dignified and humble, and Qiankun is determined." Humble and high, noble and lowly. Movement and stillness are constant, rigid and soft also", this statement is laid out in a column, and it is not easy to do so. (Zhou Yi Justice, vol. 1)

After the Han Dynasty, many Confucians repeatedly talked about the great meaning of "Easy", which was nothing more than "change", "not easy", "easy to simplify" and other meanings, such as the Song School of Theory Cheng Yi on "change" and "not easy": ""Easy", "Easy", change and change at any time to follow the Tao. ("Cheng Shi Yi Chuan Sequence") and Yun Yun: "Sixty-four gua, three hundred and eighty-four, so they are in accordance with the principle of life, and the way of change is also." ("Cheng's Yi Order", "Ercheng Collection" Volume III) As Zhu Xi believes: "'Yi' has two meanings, one is to change, that is, to be popular. One is the transaction, that is, the treatment of the bottom. (Zhu Wen Gongyi Said, Vol. 1) From the following analysis, we can see that "trading" is actually "not easy", so Zhu Xi here talks about the "easy" and "not easy" meanings of "Easy".

The Qing Yi scholar Li Guangdi comprehensively summarized the exposition of the great righteousness of yi by Confucians in the previous Qing dynasty in "Zhou Yi Compromise", arguing: "Qing Confucian words are easy to have four meanings: it is not easy to be easy, it is also traded, it is easy to change, and it is easy to be simple" (Zhou Yi Compromise, vol. 13). Although there are various differences in the meaning of the pre-Confucian expression of "Yi", in terms of its connotation, it is nothing more than the three meanings of "Yi", at least no one has explicitly questioned the three meanings of "Yi".

However, from a philosophical point of view, as the two major schools of Yixue, Han Yi and Song Yi, are the nature of the "change" they each talk about different? What's the difference? How to understand the nature and connotation of "not easy", and what is the relationship between "easy" and "not easy"? How to understand the connotation and nature of "easy to simplify", and what is the relationship between "easy to simplify", "easy to change" and "not easy"? The above three problems are rarely discussed by other scholars, so it is the task of this article to analyze and dredge them philosophically.

1. The "change" mentioned by the Han people and the "change" said by the Song people are all said from a cosmological point of view. But a closer look reveals that there is a difference between the two. The Han people say that "change" is in terms of cosmological theory, focusing on change itself, which belongs to metaphysical observation, while the Song people say "change" focuses on the principle of change and focuses on metaphysical speculation.

The Han Chinese say cosmology, which is a gasified cosmology, which can be clearly seen in the Yi Wei. "Yi Wei Qian Chi Du" cloud:

There is too easy, there is too beginning, there is too beginning, there is too plain. Those who are too easy have not seen qi, the beginning of the qi of the beginning, the beginning of the form of the beginning, and the beginning of the quality of the too primitive. The invisible matter has not left, so it is called muddy. He who is a wanderer says that all things are mixed and not separated. Blind, can not follow, so easy to see, easy invisible. Changeable to one, one to seven, seven to nine, nine, the change of qi into one, but the change of qi into one. One, the beginning of deformation, the light is the sky, and the turbidity is the earth. Here, the Dry Chisel establishes a gasified cosmology. According to the commentary of the Sintrician Zheng Xuan, we see that the origin of the universe is the formless and airless Taiyi, and in Taiyi the Yuan Qi "suddenly grows on its own" (Zheng Note), and the universe transitions from Taiyi to Taichu, that is, to one (Zheng Note: one ,...... The beginning of the gradual birth of qi, the birth of taichu qi), that is, "easy (too easy) becomes one". Yuan Qi changes into the Qi of the Beginning, the form begins to appear but is not formed, and the universe changes from the beginning to the beginning, that is, "one change becomes seven" (Zheng Note: Seven ,...... Born of too much qi also). Taishi Qi changes and gives birth to Taisu Qi, and the quality begins to appear but is not formed, that is, "seven changes into nine" (Zheng Note: Nine ,...... Too su qi born also). The universe after the three qi of Taichu Qi, Tai Chu Qi, and Tai Su Qi is a chaotic state in which the three qi are one and the form is not possessed. In this chaos, the qi changes, causing deformation, the light qi rises to the heavens, the turbid and heavy qi descends to the earth, and the form and material become things, so that all things can be produced. Therefore, the universe in the eyes of the Han people is completely a gasified universe, from too easy to too early, is the process of qi production, it produces itself, does not rely on any external things, therefore, qi can be said to be the supreme master of the universe. From the beginning, the beginning to the primeval, it is completely a process of the three qi phase changes in turn, and the things that change are actually qi. Lao Tzu said: "All things bear yin and embrace yang, and the breath thinks that it is harmony" (Lao Tzu's Tao Te Ching, Chapter 42), so things are actually breath. Therefore, the whole universe is completely a change of air, which can also be called the change of gas.

In the history of pre-Qin and Han Chinese philosophy, "qi" refers to a subtle and thin thing, a metaphysical existence. Thus, the Han chinese theory of gasification is indicative of the characteristics of sinology: it focuses on the metaphysical understanding of the universe. Han Yi scholars believe that the general meaning of "change" of "Yi" is precisely to highlight the specific situation of the change of the universe's qi, the change of the metaphysical qi itself, so it has become their important task to specifically describe the situation of the change of qi and study the change of qi itself. The basic theory of easy learning established by Han Confucianism, the "Gua Qi Theory", shows us the specific and subtle situations of weather change.

Meng Xi "Gua Qi Said" in the order of Kan Zhen away from the four positive gua in the order of the main year of winter, spring, summer and autumn, each one is worth one festival, four gua twenty-four is worth twenty-four solar terms, and the remaining sixty gua are worth one month for every five gua, and are assigned to the middle of December, and the lord is seventy-two. (See Meng Xi's Meng Shi Zhang sentence, New Book of Tang, vol. 27. Judging from the four hours of the Four Positive Gua Lords, with the change of the yin and yang and the two qi represented by Kan Zhen Li Dui from static to movement, from micro to reach, from through to poverty, the four seasons of spring, summer, autumn and winter change in turn. Judging from the six solar terms of each of the six gua qi, with the subtle changes of yin and yang, each solar term should also appear at the same time. For example, kangua, from the perspective of the gua elephant, each of its two yin and one yang, up and down two yin wrapped one yang, indicating that the yang qi is budding and not reached, and the condensed qi disappears in February, and with this change of qi, the six solar terms of winter solstice, small cold, big cold, spring, rain, and sting alternately occur. Each month is divided into two solar terms, and each solar term is divided into three seasons. Observing the change of qi from the perspective of phenology is more subtle and concrete. For example, with the change of the stinging qi, three weathers appear in turn: the first peach tree begins to flower, the second waiting cang geng bird (cuckoo) chirps, and the last waiting eagle changes into a dove bird. For another example, with the change of the mid-spring equinox, the three weathers gradually appear: the first swallow arrives, the second thunder is emitted, and the last lightning begins to appear.

From the "Gua Qi Theory", we can see that from the four o'clock to the twenty-four solar terms, and then to the seventy-two seasons, from the year to the month to the day, the Description of the weather changes by Han Confucians is becoming more and more subtle and more specific, and their minds are completely confined to the specific transactions of the weather, and what they care about is the specific change of the situation of which month and day, and the reason for this specific change is outside their field of vision.

Therefore, we say that the Han Confucian "change" is to contemplate the universe directly from the metaphysical level, from the qi point of view, and they are concerned with the concrete change itself.

Song Ru talked about "change" differently from the Han People. Song Ru excelled at pure philosophical speculation, and the emergence and establishment of theory showed the establishment of philosophical metaphysics. It is from the metaphysical upper level that Song Ru expounds and recognizes the great meaning of "Yi"—change.

The Yi Chuan believes that there are only two forms in the world, one for the metaphysical way and one for the metaphysical instrument, the so-called "metaphysical one is the way, and the metaphysical one is called the instrument" (on the "Genealogy"). These two forms of existence are qualitatively different. The Tao is a metaphysical being, formless and imageless, hearing but not hearing, blind, untouchable, and can only be grasped by the wisdom of "circle and God" to others, but it is also a real existence, the reason for concrete objects and changes, and the universal law. The apparatus is a metaphysical existence, tangible and vivid, and people can directly perceive it through visual hearing and touch. Song Ru firmly grasped the "discernment of Daoist instruments" in yichuan, and strictly distinguished between metaphysical taoism (reason) and metaphysical instruments (qi), thus distinguishing itself from Han Confucianism in terms of ideological principles and methods. In Song Ru's view, Han Confucian's understanding of "change" is only limited to the metaphysical change of qi itself, clinging to trivial and complicated details, which is completely insufficient. The understanding of the "change" of "Yi" should be grasped from the metaphysical Level of Tao (Reason). "Change" does not refer to the specific change itself, but to the reason for the specific change, so it is natural. This principle of change is in all things, and there is nothing under the world that does not contain the principle of change, and there is nothing that does not contain the reason of change. Therefore, the principle of change is the universal law of the universe, the metaphysical constant. The principle of change is the body, and the specific change is the manifestation of the universal principle of change, and the principle of change and change is the relationship between the original and the end, one and many, and the simple and the complex. Grasp the simple way of changing the principle, and all the specific changes are under the words. Only in this way can we truly understand the general meaning of "changing" in "Yi", and obviously, compared with Han Confucianism, Song Ru's understanding horizons have been greatly broadened, and the level of speculation has been greatly improved.

Song RuCheng Yi and Zhu Xi's theory of change clearly embodies the characteristics of metaphysical speculation. Cheng Yi said, "One yin and one yang is the Tao, and the Tao is not yin and yang,...... So the Yin and Yang Dao also. Yin and yang, qi also. Qi is the metaphysical, and the Tao is the metaphysical. (Testament, vol. 3, Ercheng Collection) He pointed out: "The Yi one, the way of yin and yang." Cheng Yi believes that what the Book of Yi embodies is the way of yin and yang, that is, the principle of the change of yin and yang. This principle "from the heavens and the earth is clear, as for the insects, plants and trees, there is no one who is incompatible" (Testament). Therefore, change is universal, from the size of heaven and earth to the microscopic insects, and even in the two realms of ghosts and gods, nothing remains unchanged, and none of them remains unchanged for a time.

Zhu Xi's theory of change in "Yi" is more detailed than Cheng Yi. He said: "'Yi' is yin and yang flexion and extension, changing at any time, about ancient and modern, there are big and small gaps, and today people say that "Yi" has no touch, and the saints are convenient for sixty-four trigrams, and they are only written in the form of yin and yang odd couples. Zhu Xi believes that the book reflects the principle of yin and yang flexion and extension. Throughout the ages, there have been large and small infinite changes in the yin and yang, and the principle of this change is metaphysical and universal, and people cannot see or touch it, and the ancient sages wrote yin and yang to represent the yin and yang two qi, and to refer to the principle of yin and yang change with sixty-four gua. The principle of "change" is "false trust", "containment", "enough to encompass infinite things" (ibid.), so this theory must be universal.

When discussing the principle of change, Zheng Qiao of the Song Dynasty said: "The Yi cannot be bound by form, nor can it be traced. Here, Zheng Qiao actually proposes two pairs of categories: metaphysical and sub-formal, and trace and so- He believes that the principle of "Yi" can only be grasped from the metaphysical and trace level, and understood from the universal law, and cannot be stuck in the trace and cannot extricate itself.

2. "Change" and "easy" are the same as the general meaning of "Easy", which seems to be contradictory. But it is precisely under this superficial contradiction that subtle thoughts are implied.

First of all, from a philological point of view, the two opposite meanings of "easy" and "not easy" are included in the word "easy", which is "to train". At this point, Mr. Qian Zhongshu analyzed it in detail in the "Three Names of the Pipe Cone Chapter: On Yi". Judging from the ideas revealed by the "training" itself, "change" and "not easy" are two sides of the same coin: one exists, the other must exist at the same time; one does not exist, and the other must disappear at the same time.

The great meaning of "Easy" - not easy, first of all, in the cosmological point of view, is the meaning of "change" should be implied. It can be said that "it is not easy" first refers to "the order and righteousness of the most moving" (Mou Zong's three words, see "Mind Body and Sexual Body", Vol. 1). The Han "Gua Qi Theory" pointed out that the twelve yin and yang messages that showed the annual changes were repeated and the order was unchanged. From the one yang of the "Fu" gua in November every year, the yang qi gradually grows to the second yang, "Tai", "Da Zhuang", the two yangs, the three yangs, the four yangs, and the five yangs, and the breath grows to the six yangs as "Dry", and the yang qi has been exhausted, and it will inevitably fade and reincarnate yin qi. From the one yin of the "姤" gua, the yin qi gradually grows to the two yin, three yin, four yin, and five yin of the "遁", "No", "Guan", and "Peel" gua, and to the sixth yin and become "Kun", the yin qi is extremely poor, and it will inevitably fade and be reborn as yang qi, thus starting a new round of circulation. The general edition of the Zhou Yi gua sequence begins with the "Qian" 卦序, changes sequentially, enters the next gua, and ends with the "Wei Ji" gua, indicating the completion of a "change", but does not mean the end of "change". The "Preface" says: "Things cannot be inexhaustible, so they are called "Unsound". Thus being reborn as the "Qian" Gua and starting a new round of cyclical changes according to the order of the Gua. This order of change can be summed up in one sentence, that is, "Yuan Henry Zhen" (Qiangua Ci). Cheng Yi commented: "The Yuan, the beginning of all things." The Rich, the Chief of All Things. Profiteer, the end of all things. The Virgin, the Making of All Things. ("Cheng Shi Yi Biography") The change of all things begins with the Yuan, prosperous and prosperous, profitable and virtuous, completing a cycle, without any interruption, continuing to flow, directly reincarnating from "Zhen" to "Yuan", the so-called "Zhenxia Yuan", and continuing to change in the order of "Yuan Henry Zhen". Therefore, there is a constant order in the itinerary of "change", and the constancy of this order is "not easy". "Change" and "not easy" are the realization forms of the universe itself. "Change" ensures that the universe never stays fluid and lively. "Not easy" ensures that the universe changes without chaos and has a constant magical rhythm. There is constant change, constant and change, the two show each other, dense and one, showing a "living" universe.

Therefore, this "not easy" is directly revealed from the "change", which is directly manifested by the opposite and opposite meanings of "easy", which reflects the constancy of the cosmic order and is said from the level of cosmology.

But "not easy" also indicates a deeper connotation, which can only be fully revealed at the level of axiology. Therefore, we must shift our perspective from cosmology to a value theory.

The theory of value is at the heart of the ancient Chinese philosophers' thinking. Unlike Western philosophy, ancient Chinese philosophers focused almost entirely on thinking about people and society, and the value of people and their realization were the focus of their attention. Whether it is the natural values of Taoism or the moral value theory of Confucianism, both show that only by starting from value can we truly understand Chinese philosophy and deeply understand the general meaning of the original texts. Therefore, the book "Yi", the first of the Six Classics, must also be placed within the framework of the theory of axiology, in order to better understand its "not easy" meaning.

This first involves why Fu Xi painted Gossip, which is the essence of the Book of Yi. In the book "Zhou Yi Yao", Confucius pointed out: ""Yi" I Hou Qi (Qi) Wish Bu Yi! I look at (its) Deyi Ear also. (See Liao Mingchun's "Interpretation of the Zhou YiJing transmission of the Mawangdui Shu Shu") Confucius put the original nature of the Yi book in a secondary position, and put the "virtue" contained in it in the first place and "looked" at it. Han Yi scholars pointed out: Fu Xi's gossip is for the sake of rationalizing people, ming wang dao, and righteousness of the father and son of the emperor and the emperor, and is morally indoctrinated. For example, Jingfang believes: "Yi therefore breaks the principle of the world, determines the humanity, and the Ming King's Way." ("Jingshi Yi Biography" volume below) "Yi Wei Qian Chi Du" said: "Therefore, the Yi one inherits the heavens and the earth, and the rational people are humane and the king's way is clear." Mr. Mou Zongsan, a representative of contemporary Neo-Confucianism, pointed out that "Yi Chuan" cannot be understood without moral consciousness, although its metaphysical meaning is very heavy, in fact, the foundation behind it is still moral (moral). (Mu Zongsan's Nineteen Lectures on Chinese Philosophy, Lecture 4) The Yi Chuan reveals the essence of the I Ching, and the I Ching cannot be understood without moral consciousness. Therefore, in essence, the book of Yi is moral and rational, and it contains the level of axiology and moral value.

From the level of the theory of value, "it is not easy" is what the "Qianchidu" points out: "The heavens are above, the earth is below, the king is south, the subject is north, the father sits on the son, and it is not easy to do so" ("Qianchidu" volume). This passage has two meanings: one is to point out that "it is not easy" to "the south of the king, the north of the subject, the father sits on the son", which actually refers to the constantness of human morality, that is, the permanence of the three principles and six ages; the second is to point out that "the heavens are above and the earth is below", that is, the "not easy", that is, the constants of heaven and earth. "Heaven and earth" has a specific meaning in ancient Chinese philosophy. Zhuang Zi said: "The Heaven and earth, the general name of all things." "Heaven and earth" is the greatest "name", equivalent to what is now called "the universe". The "heavens and the earth" are in the most vast and infinite, with the widest universality and the longest eternity. In Chinese philosophy, "heaven and earth" have cosmological and axiological significance. In this passage, "heaven and earth" focuses on the meaning of axiology, which can be called "the world of value", which is not easy to do.

The "Genealogy" says: "Heaven is dignified and humble, Qiankun is fixed; humble and high is Chen, noble and lowly; movement is constant, rigid and soft." Xian Confucian believes that this passage is "not easy" (for example, Zheng Xuan pointed out in "Yi Zan" and "Yi Theory" that this passage is "not easy", and Li Guangdi believes that this passage is "not easy"). Zhu Xi notes this passage in the Zhou Yi Benyi: "The 'heaven and earth' person, the entity of yin and yang; the 'Qiankun' person, the pure yin and pure yang in the Yi, the name of the pure yin and pure yang; the 'humble' person, the position of all things in heaven and earth; the 'noble and lowly', the position of the gua in the Yi; the 'moving', the yang; the 'quiet', the yin and yang; the 'rigid and soft', the yin and yang in the Yi. (Zhu Xi's Zhou Yi Benyi, vol. 7) This passage uses "yin and yang" as the key word to distinguish between Qiankun Gua, The Position of The Lord, and the Dignity and Inferiority of Heaven and Earth. The ancients recognized the humanistic meaning of yang, good, yin, yin, and yin from nature, so "yin and yang" had two meanings in the ancients: one is natural righteousness, that is, yin qi and yang; the other is value significance. Zhu Xi believes that heaven is the entity of yang qi, so the painting of pure yang gua imitated by the saint is "dry"; the earth is the entity of yin qi, and the painting of pure yin gua imitated by the saint is "Kun"; all things in heaven and earth have a position of upper and lower, so the position of gua is also divided into upper and lower; yang is always moving, yin is always quiet, so it has the name of yin and yang. Obviously, Zhu Xi only explained the basis for the sage's "Yi" in the natural sense of yin and yang, but how to understand the value words "honorable", "humble", and "noble"? The author believes that only by focusing on the value of yin and yang can we better understand the meaning of "not easy" manifested by this passage. Yang is good and yin is evil, so the heavens of pure yang are respected for good, and the land of pure yin is humbled; the pure yang of "Qian" is good, and the pure yin of "Kun" is evil; the heavenly dignity is high and the lowly are inferior, so the gua is also listed according to the position of noble and lowly; the yang is moving and good, and the yin is static and evil, so the judgment of yin and yang is not confused. The so-called "heaven respects the earth and is humble" just shows the moral value significance of "heaven and earth", and the difficulty of "heaven and earth" shows that the world of moral values has its "constant" that is not easy.

The connotation of "constant" is the "five constants". The First Confucians believed that the five virtues of benevolence, righteousness, propriety, wisdom, and faith are the great scriptures of heaven and earth, and they are not easy to keep. The "five constants" show that benevolence, righteousness, etiquette, wisdom, and faith are metaphysical moral value ontology, the nature of the value heaven and earth, universality and permanence, which provide the ultimate basis for man and provide an eternal "position" for man to "settle down". Therefore, it is only here that the profound connotation of "not easy" is fully explained.

Zhu Xi believes that "trading" is one of the great meanings of Yi. In fact, "trading" is "not easy". He said: "'Trading' is the yang to the yin, the yin to the yang, the upper and lower parts of the gua chart, such as 'the positioning of heaven and earth, the ventilation of the mountains, and the clouds and clouds are also.'" ("Zhuzi Language Class") Here "卦圖" refers to the Fuxi Congenital GuaTu. On the Fuxi Tiantian Gua Chart, Qiankun Zhenxunkan is treated in pairs with The Bagua of The Gang, although there is a tendency to intersect, it is static and positioned, and from the perspective of the positioning of heaven and earth, it refers to the positioning of Qiankun Heaven and Earth and is not easy. Moreover, the purpose of Zhu Xi's proposed "transaction" was to argue that the position of the monarch was irreversible, so it should be said that Zhu Xi had also revealed the essence of "not easy".

Han Confucian Dong Zhongshu also clearly pointed out the meaning of the constancy of moral values that are "not easy". He said in the Countermeasures: "The great origin of the Tao is from heaven, the heavens do not change, and the Tao does not change." (The Biography of Dong Zhongshu of Han)

In short, "not easy" is spoken of at both the level of cosmology and value theory, and its deeper connotation is in the moral value theory.

3. Regarding "easy jane", first of all, we clarify its connotation. "The Resignation of the Lineage" says: "Fu Qian, the supreme jianye of the world, virtue is constant and easy, to know the danger." Fu Kun, the most obedient in the world, the virtue of constant simplicity, to know the obstacles. Here, "easy" and "dangerous" are opposed, and "simple" is opposed to "obstruction". "Sayings": "Dangerous, obstructive also." Obstruction, risk also. Therefore, it is not difficult to be "easy to simplify". Kong Yingda believes: "The yi, yi ye, the sound of the difficult easy, the meaning is the simple meaning. Therefore, the author believes that the "easy" here should be easy to train, "simple" should be trained as simple, and "easy and simple" is not the easy and simple that is generally said, but the easiest and simplest.

From the book of "Yi" itself, Yi Jian is in terms of the way of Qiankun, that is, Qian yi Kun Jian, because Qian Jian Kun Shun, Qian Xing Jian Is easy, Kun Shun Xun is simple and not complicated. From a philosophical point of view, as far as the "Yi" book shows righteousness, "Yi Jian" is in terms of the Taoist style. This point is the most incisive analysis of Zhang Zai and Wang Fuzhi. Zhang Zai said in the "Zhengmeng Taihe Chapter": "Taihe is called the Tao,...... It is also a few simple and simple, and its end is also vast and strong. From the beginning of the easy to dry! Emulate Jane Kunhu! Wang Fuzhi's note said: "Those who are easy to simplify, only yang and yin are smooth." The essence of Taihe is not known, it is not able, it is easy to simplify. (Wang Fuzhi's "Zhang Zizheng Meng's Notes") Obviously, "Yi Jian" is said in terms of the body of Taihe. "Taihe" is the cosmic body, but also the Tao body, the universe body, the Tao body has the nature of easy to simplify, that is, the universe body is easy to simplify.

So, why is the universe ontology easy to simplify?

The "Dictionary of Genealogy" says: "The meaning of life is easy." As far as the book of "Yi" itself is concerned, the "Yi Chuan" believes that Qian's "Great Life" and Kun's "Guangsheng" are precisely in the Great Life and Guangsheng of Qiankun that the sixty-four trigrams are produced one after another. From the perspective of the "Yi" book, Xianru revealed the most profound philosophy about the universe here: born and born, born endlessly, this is the nature of the universe, the essence of the universe. The universe itself is born, excluding birth, the universe does not exist. The cosmic ontology does not mean that there is an entity there, but that the miraculous creation of "birth" is itself the cosmic being. If the universe ontology has a nature, its nature is only life, so for the universe itself, life is natural, it is easier, it is simpler, in other words, it is easy and simplest for the universe itself, it is "easy to simplify". Therefore, the basis of "easy simplicity" lies in the raw nature of the universe.

The endless birth of the universe itself has caused the universe of the great epidemic, and in this epidemic it is moving but not chaotic, and it has its constantity, that is to say, the birth of "easy simplicity" leads to the "easyness" of movement and the "not easy" of rank but not chaos, so in the relationship between "easy simplicity", "easy change", and "not easy", the three are mutually useful. The universe born of "Easy Jane" relies on "change" and "not easy" to manifest, and without the former, the latter two cannot be revealed. "Change" and "not easy" are also the relationship between "change" and "constant", and the two are also mutually obvious and indispensable. Thus, the three are densely integrated, manifesting themselves to each other, revealing to us a complete universe.