Study on Returning to Tibet
Li Zhouguan Chun Zongbo said, "There are three changes in Taiwan and Zhang Bu: one is to connect mountains, the other is to return to Tibet, and the third is the Zhouyi, all of which have eight diagrams and 64 hexagrams." In other words, Lianshan, Guizang and Zhouyi are three different divination methods, which are unique in that they are all composed of 64 single divination and 8 divination. By the time of the Three Kingdoms, people had a solid understanding of Lianshan and Guizang, and that was it. As for the widespread use of "seven" and "eight" in Lian and Gui, it is only a speculation made by later generations based on the examples of "eight in the capital" and "eight in the town" in Zuo Zhuan and Guoyu. As for the Han people, Lianshan is called Xiayi, and Tibet is called Tibet. In addition to Wang Yinglin in the Southern Song Dynasty mistook other people's annotation "Yellow Emperor gains a map of the river", so merchants called "returning to Tibet" as the text of Shan Hai Jing, which could not be counted. Zhou Li is also the first document recording returning to Tibet. As we all know, Zhou Li is an ancient classic published in the late Western Han Dynasty. From the hands of Confucian scholars who absorbed the thoughts of legalists, yin and yang and five elements from the Warring States to the Qin Dynasty and pursued "great unity". So the so-called "returning to Tibet" he quoted must have appeared in the pre-Qin period. "Li Yun" quoted a passage from Confucius: "I want to keep my vagina. This is a song of the past, but it is not enough. "I got Kun Gan. The meaning of Kungan ... I think so. " The word "Kun Gan" in the sentence is by no means an inverted sentence of the word "Gan Kun", nor can it be equated with "Yin Yang", but refers to the hexagrams represented by Kun Gua and Gan Gua. Confucius said, "I went to the Song State (a country founded by descendants of the Yin people) to inspect the system of the Yin Dynasty, but I couldn't find enough basis. I only got the hexagram book Kungan handed down from the Yin Dynasty." From this book, we can know the divination methods of the Yin Dynasty.
Is the Kungua obtained by Confucius in the Spring and Autumn Period what Zhou Li called "going back to Tibet"? History has nothing to say. But according to the following: (1) Confucius looked at Yin from Kun Gan, indicating that the hexagrams inherited from this book have a long history and should have been invented by Yin people, the ancestors of Song people; (2) Both of them were circulated in the Central Plains. It seems that Kungan, which was popular in the Song Dynasty during the Spring and Autumn Period, was related to the ghost hiding in Zhou Li during the Warring States Period. According to traditional phonology, it is obvious that turning to Tibet is the phonetic change of Kun Gan, so the former is probably the ancestor of the latter. Wang Mingqin of Jingzhou Museum identified 394 bamboo slips with an exhibition of about 4,000 words unearthed from the Qin Tomb at Wangjiatai 15 as "returning to Tibet", which was later called "returning to Tibet" by some scholars. Liao Mingchun thinks that Zheng Mujing in "Returning to Tibet".
It is worth noting that even the name "Gui Zang, Qin Bamboo Slips of Wangjiatai in Jiangling" is not considered as Gui Zang, because it is "a divination book re-compiled by later generations with the divination method of Gui Zang". Through comparison, it is found that there are many similarities between Wang Jiatai's Qin bamboo slips "Yi Zhan" and Ma Guohan's "Three Grave Books and Different Ghosts", but they are completely irrelevant.
Therefore, Ma Ji's Gui Zang is considered to be an original in the existing form, while the Gui Zang in San Fenshu is not credible and is a fake.