In 1973, the Silk Manuscript ”Zhou Yi” was unearthed from tomb no. 3 at Ma Wangdui which is a tomb of Western Han dynasty, in Chang Sha, Hunan. The manuscript includes documents such as Erh San Zi Wen, Xi Ci Zhuan (or Yi Da Zhuan), Yi Zhi Yi, Yao, Miao He, and Zhao Li. Among them, the Xi Ci Zhuan is basically the same as the existing version of the document. However, some parts of the unearthed Xi Ci Zhuan were incorporated in the Yi Zhi Yi and Yao documents. Most astonishing of all, the unearthed Xi Ci Zhuan does not have the Da Yan chapter which the existing version includes. Therefore, the author suspects that the original Xi Ci Zhuan didn't have this chapter. Moreover, if we compare the ”Yi Jing” and the ”Yi Zhuan”, they have different language systems and concepts; the former is about divination, the latter is about philosophical concepts. These two kinds of language system do exist in the existing version of Xi Ci Zhuan. The existing version has 24 chapters. Apart from the chapter 9 in part 1-the Da Yan chapter which is about divination, the remaining 23 chapters are all on philosophical concepts. This has made the two groups of chapter(s) very different from one another. Therefore, the author suspects that at the early time, there were two pieces of commentary on the ”Yi Jing”: one is on divination and the other one on philosophical concepts. This suspicion is supported by the fact that the six manuscripts unearthed from Ma Wangdui are all on philosophy. The author believes that the existing Xi Ci Zhuan is basically a piece of commentary on philosophy, but it has mistakenly incorporated the divination chapter from the divinatory piece of commentary. Furthermore, the existing Xi Ci Zhuan has two systems in the formation of ba-gua (eight diagrams), one formed by the qian and kun, another by divination. This has also proved that the existing Xi Ci Zhuan is a combination of two works together. Therefore, the author has inferred that in pre-Qin China, there were two pieces of commentary on ”Yi Jing”-the one on divination and the one on philosophy. Nevertheless, because Confucius emphasized philosophy but not divination in his study of ”the Book of Changes”, the piece of commentary about divination has eventually not been transmitted to the present time. Only the small chapter on Da Yan survives and is mistakenly incorporated into the piece of commentary on philosophy, that is, the Xi Ci Zhuan existing today.