1、 Introduction

This article introduces the interpretation and influence of Chen Chun's "Beixi Ziyi" on the concept of Zhu Xi's philosophical system, and points out its profound influence on the philosophical speculation of Chinese Confucianism and Japanese Neo Confucianism in later generations. Before the Edo period, Zhu Xi's Cheng Zhu Neo Confucianism books had been introduced to Japan, but only for the study of Zen monks. The emergence of "Beixi Ziyi" provided a study guide for Japanese Confucianism, and its explanatory logic was imitated by Japanese Confucian scholars. The works of Ito Renzhai and Ogi Katsuyori both refer to the "Kitagawa Character Meaning". Scholars at home and abroad have conducted research on the logical structure, versions, and the inheritance relationship of Zhu Xi's ideas in "Beixi Ziyi". Based on these foundations and combined with the development of Confucianism in the Edo period, this article will systematically examine the evolution and development of "The Meaning of Hokuriku" in the Edo period of Japan from three dimensions: dissemination, understanding, and evolution, providing historical examples for the diversity of Confucianism's overseas dissemination.

2、 Compilation of the Version of "Kitagawa Character Meaning" in the Edo Period

A detailed review of the different versions of "Kitagawa no Yoshinori" during the Edo period in Japan. Yamazaki Chazhai mentioned two versions of the "Beixi Ziyi" in the "Wenhui Record": the Zhangzhou version and the Korean version. Zhangzhou was originally a reissue of the eighth year of the Kuanwen era, with a total of 26 chapters. At the beginning of the volume, there is a preface to the reissue of Shoufan and a preface to the seventh year of the Chunyou reign of the Song Dynasty's Qingyuan King Jia. At the end of the volume, there is a preface to the reissue of Shoufan. There were two types of editions in Korea, the 9th and 10th editions of Kuanyong and Kuanwen, with a total of 25 books. The 10th edition of Kuanwen was printed using non movable type and had rough handwriting. The preface and postscript of Xionggu Lidun were attached at the beginning and end of the volume, and each page had a header annotation, known as the "Initial Book of Nature and Meaning". Xionggu Lidun highly praised the "Beixi Ziyi", believing that its content, from heavenly principles to daily human relationships, is completely in line with the original intention of the sages in making the "Yi". The base edition of the "Zhangzhou edition" in the eighth year of the Kuanwen reign was a re engraved edition by the Ming dynasty royal family's Shouwang in the third year of the Zhengde reign. The Shoufan edition originated from the Song dynasty's Nine Hua Ye family edition, and Zhang Jiacai believed that the content of the Shoufan edition was the most complete. The source of the "Korean version" in the ninth year of Kan'ei and the tenth year of Kanwen is the Song version of the Yongjia Zhao family version. From the application of training points, it can be seen that the "Zhangzhou version" has some training points, while the "Korean version" has some training points. In addition, the ancient movable type version of "Beixi Ziyi" and the training point version of Lin Luoshan are also worth paying attention to. The ancient movable type version of "Beixi Ziyi" consists of two volumes, and is now a rare edition in the library of Keio University. The red lettering point is marked by Ishikawa Shozan. The Linluo Mountain Training Point Edition consists of one volume, which is currently stored in the Zunjing Pavilion Library. At the end of the volume, there is a handwritten note by Lin Efeng, indicating that the training point was added by Linluo Mountain. Lin Luoshan paid early attention to the "Beixi Ziyi". He not only transcribed the original text and provided training points, but also spent many years proofreading, correcting, and translating it. The reconciliation of the "Beixi Ziyi" based on the Jinzhou edition of Korea was completed in the 16th year of the Kan'ei era as a translated version for the then Kaga domain lord, Maeda Mitsutaka, to read. Lin Luoshan was published in the second year of Wanzhi, consisting of eight volumes and four volumes.

3、 Lin Luoshan and the Understanding of "Word Meaning"

Explored Lin Luoshan's understanding and dissemination of "Beixi Ziyi", as well as its influence on modern Japanese Zhu Xi studies. Lin Luoshan translated "Beixi Ziyi" into Japanese through "Yanjie" (also known as "Yanjie"), emphasizing the importance of understanding the meaning of words in understanding the way of sages. He refuted the criticism of "the study of exegesis" and "the practice of memorization" in Cheng Zhu Neo Confucianism, believing that without the help of "The Meaning of Characters", it is impossible to understand the Tao. Lin Luoshan not only provided translations of the original text in "Yanjie", but also explained and supplemented key vocabulary in the Japanese context to improve readers' understanding. For example, when explaining the concept of "sex is reason", he elaborated on the relationship between sex and reason, as well as the logical connection between the Four Virtues and the Five Constants. In addition, Lin Luoshan incorporated political intentions into his explanation, emphasizing the legitimacy of General Tokugawa's rule and reflecting his recognition of the power structure at that time. The purpose of 'Explanation of Proverbs' is to make it easier for readers to understand the meaning of' Beixi Ziyi 'and thus master the learning methods of Zhu Xi's philosophy.

4、 Xinjing Baishi and the Application of "Character Meaning"

Explored the understanding and application of the concept of "ghosts and gods" by Xinjing Baishi, as well as its similarities and differences with the ghost and god strips in "Beixi Ziyi". Zhu Xi's philosophy explains the principles of things in the world through categories such as "reason and qi" and "body and function", while Shini Shiraishi criticized the pan Buddhist beliefs and supernatural legends in Japanese folk culture in his book "On Ghosts and Gods", attempting to establish a pantheistic atheistic world. Baishi's theory of ghosts and gods is based on the movement of yin and yang qi and the perception of qi, demonstrating the necessity of ancestor worship. Its viewpoint is similar to the ghost and god rules in "Beixi Ziyi", but there are also significant differences. The "Beixi Ziyi" emphasizes "reason" as the law of existence and action for all things, while Baishi focuses on "qi" and does not mention "reason". In terms of ancestral worship, Baishi uses biology and pharmacology to explain the emotional status of ancestors and descendants, which is different from the conclusion of Zhu Xi's emphasis on sincerity and respect. This reflects the ideological background of the transition from religion to secularism in Japanese society after the 17th century.

5、 Ito Renzhai and the disintegration and reconstruction of "word meaning"

Ito Renzhai's "Yu Meng Zi Yi" criticized the Zhu Xi school represented by "Bei Xi Zi Yi" and advocated a return to the primitive teachings of Confucius and Mencius. He pointed out that the explanation of the word "fate" in "Beixi Ziyi" is too complicated and deviates from the original intention of the sage, and should be simplified and understood. Ito Renzhai believes that the word "li" only describes the nature of things, rather than being directly related to heaven or humans. He emphasized that the Tao and humanity are dynamic and should follow the path concept of the sages. Although the "Yu Meng Zi Yi" follows the structure of the "Bei Xi Zi Yi", there are significant differences in the understanding of "Zi Yi". It emphasizes analyzing the nature of words from a linguistic perspective and requires that the meaning of words must be based on the original texts of the "Analects" and "Mencius". Ito Renzhai criticized the misuse of words such as "Dao Ti" by Song Confucians and advocated that scholars should understand the original meaning of Confucius and Mencius, rather than just interpreting the meaning of the words.

6、 Conclusion

Explored the dissemination and evolution of Confucianism in Japan during the Edo Shogunate period in the 17th century. As an important medium for the dissemination of Confucianism, "Beixi Ziyi" has produced multiple versions in Japan, adapting to the way Japanese scholars absorb Confucianism. Through this book, Lin Luoshan made choices and reorganizations of Confucianism in the Song and Ming dynasties, promoting the conscious formation of Japanese Confucian philosophy. However, he also rewrote some of the content due to the era and political stance. Shini Shiraishi, on the other hand, places greater emphasis on the practical application of Confucianism and combines it with Japanese local experience and rationalism to achieve a certain degree of "Japanization" of Confucianism. Ito Renzhai attempted to restore the original appearance of Confucianism through rigorous textual research, promoting the revival of Confucianism in East Asia. These scholars' different interpretations and reconstructions of "Beixi Ziyi" demonstrate the imitation, absorption, change, and criticism of Confucianism in the process of dissemination, as well as the flexibility and plasticity of Confucianism in adapting to Japanese customs. Primitive Confucianism, Yangming School, and Cheng Zhu Neo Confucianism were simultaneously introduced to Japan, providing the ideological foundation for the development of Japanese Confucianism towards "anti Zhu Confucianism". Maruyama Manao and Nara Motonari also believe that Japan's transition from feudal society to modern society was accompanied by the disintegration of the rational thinking mode of Confucianism. Although there was no imperial examination system during the Edo period, the attention and discussion of the "Hokuriku Ziyi" by Confucian scholars of different identities indicate that Confucianism has become a widely accepted value and method of understanding the world in Japan. The development of Confucianism in Japan further enriched the connotation of Confucianism and endowed the essence of Confucianism with more vigorous vitality.