No. There are three versions of the I Ching, and the Zhou Yi is the one that has been passed down through the ages.
The Zhou Yi, abbreviated as Yi and also known as the I Ching, consists of the Jing (the classic text) and the Zhuan (the commentary sections). It is revered by Confucianism as the foremost of all classics and is honored by metaphysics and Taoism as one of the Three Mystical Studies. Some consider the Zhou Yi a divination text, others a philosophical work, and still others a historical record. It is generally regarded as a book of divination, but its content covers a wide range, including history, military affairs, scientific culture, cosmology, and society, and it contains certain philosophical principles. The commentary sections are philosophical writings. Thus, the Zhou Yi possesses multiple attributes such as divination, philosophy, history, and science. According to the Zhou Yi Zhi, King Wen composed the Yi in present-day Tangyin County, Anyang, Henan. At that time, King Zhou of Shang, believing slander, rejected loyal and wise advisors and imprisoned King Wen of Zhou for seven years. The Records of the Grand Historian states: ‘King Wen, while confined, elaborated the Zhou Yi?’ Hence, it is called the Zhou Yi because King Wen elaborated it. There are many interpretations of the two characters ‘Zhou Yi.’ For ‘Zhou,’ explanations include comprehensive, all-encompassing, universal, revolving, cyclical, periodic, and the Zhou dynasty. There are also numerous interpretations of ‘Yi.’ One is ‘lizard,’ with Yi being the original character for lizard, extended to mean change. Another is ‘the continuous generation of life is called Yi,’ meaning the ceaseless generation of all things in the universe, in constant flux. Others relate it to the images of heaven and earth, sun and moon; or to simplicity, change, and constancy; or to the origin of the universe. Generally, the concept of ‘change’ in Yi is considered dominant. Modern researchers of Yi studies believe that today’s philosophical dialectical materialism analyzes people and things by dividing them into two to dissect causal relationships, known as ‘dialectics. ‘ In contrast, the Zhou Yi conducts dialectical analysis and infers auspiciousness or inauspiciousness based on the interactions of yin and yang and the five phases, where the strong and vigorous are yang, and the soft and gentle are yin. Scholars of Yi call this ‘Yi principles.’ The application of the Zhou Yi fully reflects the objective developmental laws of the cycle between humans and nature, thereby revealing the laws of the cyclical movement of the universe, which is why it is called the Zhou Yi. The Zhou Yi, also known as the I Ching, is one of the Three Yi and a traditional classic. It is traditionally attributed to King Wen of Zhou, Ji Chang, and consists of two parts: the Jing and the Zhuan. The Jing mainly includes 64 hexagrams and 384 lines, each with explanations (hexagram statements and line statements) used for divination. The Zhuan comprises ten chapters of seven types of commentaries explaining the hexagram and line statements, collectively known as the Ten Wings. During the Spring and Autumn period, official learning gradually evolved into private learning among the people. The study of Yi, passed down and developed successively, diversified as the Hundred Schools of Thought flourished.Since Confucius praised the Yi, the “Zhou Yi” has been revered by the Confucian school as a sacred classic and the foremost of the Six Classics. It is not easy to fully understand the “Book of Changes” (I Ching). Therefore, in ancient times, two sages, Laozi and Confucius, were needed to help us comprehend it. Both Laozi and Confucius expounded on the principles of the “Book of Changes,” but they had different focuses.
Confucius interpreted the “Book of Changes” for the majority of people with average wisdom, while Laozi specifically interpreted it for those with higher wisdom. We should provide children with lifelong benefits at the age most suitable for memory. This includes adults studying the “Book of Changes” not to tackle obscure knowledge, but to learn a way of thinking to open the door to wisdom. The “Zhou Yi” and the “Book of Changes” are traditionally said to have been composed by the Zhou people. The content includes two parts: the “Classic” and the “Commentaries.” The “Classic” mainly consists of 64 hexagrams and 384 lines (yao), each with explanations (hexagram statements and line statements) for divination purposes. The “Commentaries” contain ten texts in seven categories explaining the hexagram and line statements, collectively known as the “Ten Wings,” traditionally attributed to Confucius’s experiences. “Enlightenment through nurturing correctness is the sage’s achievement!” — from the “Meng Hexagram” of the “Book of Changes,” meaning that correct education should be applied from childhood. It is remarkable to let children recite the “Book of Changes” from an early age and gradually train their thinking patterns in practical life. This will benefit them for a lifetime, enabling them to always face and solve problems with an optimistic and positive perspective and mindset when encountering difficulties, thereby achieving what is truly called “attracting good fortune and avoiding misfortune” in life. They are not the same. There are three versions of the Book of Changes, with the “Zhou Yi” being the one passed down through generations. According to Nan Huai-chin: “Zhou Yi” is the conclusion reached by King Wen of Zhou while he was imprisoned in Youli, where he studied the “Book of Changes.” Our Confucian culture, Daoist culture, and all Chinese culture began to develop after King Wen authored this “Book of Changes. ” Therefore, the theories of the Hundred Schools of Thought all originate from this book, from the hexagrams drawn in the “Book of Changes.” In fact, there are two other versions of the “Book of Changes”: one called the “Lianshan Yi” and the other called the “Guicang Yi,” which together with the “Zhou Yi” are collectively referred to as the “Three Changes.” The “Lianshan Yi” is the “Yi” from the era of Shennong (the Divine Farmer), and the positions of its eight trigrams differ from those in the “Zhou Yi. ” The “Yi” from the era of the Yellow Emperor is the “Guicang Yi.” The “Lianshan Yi” begins with the Gen (Mountain) hexagram, the “Guicang Yi” begins with the Kun (Earth) hexagram, and the “Zhou Yi” begins with the Qian (Heaven) hexagram. These are the differences among the Three Changes. At this point, we should have a concept: when people today speak of the “Book of Changes,” they are often confined to this “Zhou Yi,” because some say the “Lianshan Yi” and the “Guicang Yi” have been lost or their transmission cut off.Does it truly still exist? This is a significant question. It can be said that the systems within what we Chinese refer to as the “Jianghu”—such as medicine, geomancy (Kanyu), and Daoist practices—are essentially derived from the combined, albeit fragmented, manuscripts of the two schools of Yi studies: Lianshan and Guizang.
Beyond Lianshan and Guizang, within the study of Zhouyi itself, there exists a principle also known as the “Three Yi.” This means the Yijing encompasses three major principles: 1. Change (Bian Yi); 2. Simplicity (Jian Yi); 3. Constancy (Bu Yi). To study the Yijing, one must first understand the reasoning behind these three great principles. (1) Change (Bian Yi) is Primary. The so-called Change informs us that nothing in this world—be it matters, people, or even all things in the universe—remains unchanging. Within time and space, there is not a single event, object, situation, or thought that does not change; it is impossible not to change, change is inevitable. For instance, the moment we sit down here, change has already begun by the first second, and the circumstance is different by the very next second. As time differs, so do the environment, emotions, and spirit. All things, everywhere and at every moment, are in a state of change; change is unavoidable, and nothing remains constant. Therefore, learning the Yi first requires knowing “change.” Those with higher wisdom not only understand change but can also adapt to it. This explains the ancient saying that one cannot become a great general or statesman without studying the Yi. From this point, we also come to understand a term from Indian Buddhism: “Impermanence” (Wuchang). This term was gradually imbued with superstitious connotations by some Buddhists. For example, in temple lore, a tall, thin ghost in a white robe and high hat, with a long protruding tongue, is named “White Impermanence,” and it is said that when this “Impermanence Ghost” appears, death follows—this is superstition. In reality, the term “Impermanence” is a Buddhist doctrine, meaning that nothing in the world can exist eternally, hence the name “Impermanence.” This aligns with the principle of Change in the Yijing. Our Chinese cultural Yijing speaks of principles: nothing in the universe remains unchanged; change is inevitable—this is the principle. Indians, however, speak from the perspective of phenomena. For example, seeing a house built, they know it will eventually collapse; seeing a person born, they know they will inevitably fall ill, age, and die. This is observing phenomena and naming it “Impermanence.” (2) Simplicity (Jian Yi) is Secondary. Simplicity refers to the fact that among all things in the universe, many are beyond the comprehension of our intelligence and knowledge. This raises an issue. I often discuss with friends what could be considered a philosophical contrast: within heaven and earth, there are phenomena where “the principle exists, but the event does not.” This is because our experience is still insufficient, or scientific experimentation has not yet revealed it. Conversely, there are situations where “the event occurs, but the principle is unknown”—this is due to our lack of sufficient wisdom.In other words, everything in the universe follows its own principle. For every phenomenon, there exists an underlying reason, though our wisdom or experience may be insufficient to discern it. The principle of Simplicity in the I Ching is the highest principle. No matter how profound a phenomenon in the universe may seem, once our wisdom is sufficient to understand it, it becomes ordinary, even simple.
Take Zhuge Liang in Peking Opera as an example: by extending his fingers and calculating, he knows the past and the future. Is there such a principle? Yes, there is such a method. After the ancients comprehended the laws of the I Ching and the principles of the universe, they arranged the Eight Trigrams patterns on their finger joints. By incorporating factors of time and space, and applying mathematical formulas, they could deduce events. This is how complex principles are simplified, hence the term Simplicity. Furthermore, the I Ching first informs us that everything in the universe is constantly changing. Although the laws of change are complex, once we understand the underlying principles, even the most intricate phenomena become straightforward. Third is Constancy. While all things change continuously, there exists one thing that remains eternal—the source from which all phenomena arise. This entity is unchanging and everlasting. What is it? Religions may call it “God,” “Divinity,” “the Lord,” “Buddha,” or “Bodhisattva.” Philosophers refer to it as “Noumenon,” while scientists term it “Function.” Regardless of its name, such an entity exists and is immutable—the “it” capable of generating all things remains constant. These are the three fundamental principles of the I Ching that one must first comprehend. For detailed information, refer to Nan Huai-Chin’s “Miscellaneous Talks on the Zhouyi,” available in bookstores. Briefly put, the I Ching is considered the foundational classic, while the “Zhouyi” is a compiled and interpreted version. The “Zhouyi” is an anthology of classical literature, compiled over millennia with multiple authors and editors, making many origins unverifiable today. Legend attributes its creation to Fu Xi, followed by revisions and expansions by King Wen of Zhou, and final editing by Confucius. The “Zhouyi” can be described as an integrated text, combining both written content and diagrams. This integration requires readers to interpret text alongside images, as only by synthesizing both can one grasp its intended meanings.Nowadays, many people consider ‘Zhouyi’ and ‘The Book of Changes’ to be the same, with no distinction between them, especially since the two are often combined into one publication.
It is said that ‘Zhouyi’ is one of the important sources of Laozi’s ‘Tao Te Ching.’ The hexagram statements and line statements in ‘Zhouyi’ are primarily from the perspective of divination. Those who have read it are often impressed by the philosophical insights it contains. In simpler terms, ‘The Book of Changes’ represents a form of naive materialism and reflects the influence of Western cultural concepts. Essentially, the fundamental difference between the two can be described as one being innate and the other acquired. The Fu Xi Eight Trigrams are known as the Innate Eight Trigrams, while the King Wen Eight Trigrams are referred to as the Acquired Eight Trigrams. Regardless, both texts have a certain influence on modern life, and the distinctions between them are no longer of critical importance. Zhouyi belongs to The Book of Changes, and there is no difference between the two. ‘Zhouyi,’ also known as ‘The Book of Changes,’ is one of the ‘Three Changes’ (some viewpoints hold that The Book of Changes refers to the Three Changes, not just Zhouyi). It is a traditional classic, traditionally attributed to King Wen of Zhou, Ji Chang. Its content consists of two parts: the ‘Classic’ and the ‘Commentaries.’ The ‘Classic’ mainly includes 64 hexagrams and 384 lines, each with explanatory texts (hexagram statements and line statements) used for divination. The Book of Changes is an ancient classic that elucidates the changes of all phenomena in heaven and earth. It is a profound dialectical philosophical work. It includes three texts: ‘Lianshan,’ ‘Guicang,’ and ‘Zhouyi.’ Among them, ‘Lianshan’ and ‘Guicang’ have been lost, leaving only ‘Zhouyi’ extant in the world. Introduction to The Book of Changes: The Book of Changes is an ancient classic that elucidates the changes of all phenomena in heaven and earth. It is a profound dialectical philosophical work. It includes three texts: ‘Lianshan,’ ‘Guicang,’ and ‘Zhouyi.’ Among them, ‘Lianshan’ and ‘Guicang’ have been lost, leaving only ‘Zhouyi’ extant in the world. The Book of Changes contains simple yet profound natural laws and dialectical thinking, representing the crystallization of five thousand years of Chinese wisdom. The above content references: Baidu Baike – The Book of Changes. Zhouyi belongs to The Book of Changes. ‘The Book of Changes’ is not a single complete work; it is divided into three parts: ‘Lianshan,’ ‘Guicang,’ and ‘Zhouyi.’ Therefore, ‘Zhouyi’ is only a part of ‘The Book of Changes.’ ‘Zhouyi’ uses hexagrams and lines for divination, supplemented by the theory of Yin and Yang, to predict past and present. ‘Guicang’ also uses hexagram images to derive all things, but the order of divination is opposite. ‘Lianshan’ is significantly different, combining meteorological theories with Yin and Yang to create a unique divination method.The “Zhouyi” generally refers to the work written by King Wen of Zhou while he was imprisoned in Youli. It consists of three parts: sixty-four hexagram diagrams, hexagram statements, and line statements. The eight trigram symbols in the “Book of Changes” were drawn by Fu Xi. Therefore, the “Zhouyi” can be considered a book co-authored by three sages: Fu Xi, King Wen, and Confucius. Confucius transitioned from a reader to an author.
Siyan Academy offers “Book of Changes” learning courses, starting from zero basics. A 5-day, 4-night live introductory course taught by renowned instructors is available. While many give up on studying the Yijing due to its complexity, wise individuals have already signed up for our free trial. Progress from a beginner to an adept, empowering your life journey from scratch. Once you master the “Book of Changes,” you will become wiser, more insightful, and more profound… Claim your free course now. The differences between the “Book of Changes” and “Zhouyi” are as follows: 1. The “Zhouyi” was compiled by King Wen of Zhou based on inheriting the Lianshan Yi and Guizang Yi. He organized, sequenced, and edited the content, attaching hexagram and line statements to the hexagram images of the ancient “Book of Changes,” thus forming a new version. 2. The “Zhouyi” is merely one version of the “Book of Changes” that has been passed down to the present. It integrates the Lianshan Yi, Guizang Yi, and Qiankun Yi, similar to revising, sequencing, and compiling books with roughly the same content but different versions, resulting in a new edition of the “Book of Changes.” The “Zhouyi” is not the same as the “Book of Changes.” The “Book of Changes” is not a complete work by itself; it is divided into three parts: “Lianshan,” “Guizang,” and “Zhouyi.” Thus, the “Zhouyi” is only a part of the “Book of Changes.” The “Zhouyi” is traditionally attributed to King Wen of Zhou, Ji Chang, and some say that the theories of the Hundred Schools of Thought all originate from the “Book of Changes.” “Guizang” originated in the Shang Dynasty, while “Lianshan” dates back to the Xia Dynasty. However, due to the great passage of time, their authorship and content remain unverified and unknown. To this day, their details are unclear, and only the existence of these two books is recognized. If you are interested in the “Book of Changes,” I can recommend a WeChat public account named “Guoyizhi.” It offers many free open courses and materials to assist your learning.