文王筮法과 京房筮法의 比較硏究 = (A) comparative study on the method of divination of King Wen(文王) and Jing-Fang(京房)

다국어 초록 (Multilingual Abstract)

The Divination of Stick-Six Hexagram(占筮法) can be traced back to the I Ching(易經) or Book of Changes by King Wen(文王). As a manual of divination the I Ching interpreted natural events through readings based on symbols expressed in the trigrams and hexagrams. Thus any observation in nature could be interpreted as to its significance and cause. Confucius' ten commentaries(十翼), called the Ten Wings, transformed the I Ching from a divination text into a "philosophical-Ethical masterpiece." But the I Ching has long been still used as an oracle and many different ways coexist to cast a reading, i.e., a hexagram, with its dynamic relationship to others.
In Ancient China the I Ching had two different functions. The first was as a compendium and classic of ancient cosmic principles. The second function was that of divination text. As a divination text the world of the I Ching was that of the traditional fortune teller and roadside oracle. The Confucian literati actually had little use for the I Ching as a work of divination. The future results of our actions were a function of our personal virtues. But in the collected works of the countless educated literati of Han dynasty of China there are actually many references to the I Ching as a divination text , i.e., That man was Jing Fang(京房), who, in addition to studying Confucianism, was also an accomplished fortuneteller in the Study of Emblems and Numbers(象數學). The Divination of Stick-Six Hexagram in the I Ching is the art or practice of discovering what will happen in the future using supernatural means. Among the many forms of divination is a method using the I Ching. The Divination of The book is a symbolic cosmos structured as an 8*8 matrix of sixty-four hexagrams representing the states and the dynamic relationships of the eight elements, each represented by a trigram.
There is two different ways of the Divination of Stick-Six Hexagram between King Wen and Jing Fang. The ways of King Wen is that traditional one to consult the I Ching is through the use of fifty yarrow stalks(蓍草) three times produces one yao(爻). For six yao, one needs to manipulate the fifty yarrow stalks eighteen times. It takes at least half an hour to get a six-line gua(卦: Hexagrams). An interpretation of this gua depend on Explanation of Hexagrams(卦辭) and Explanation of Horizontal Lines(爻辭). The Divination deduce the Hexagrams and discovere that the hexagrams tell a good or ill luck(吉凶). consist of two sorts of line: a solid line(陽: ?) and a broken line(陰: ??).
The solid line represents yang, the male cosmic principle while the latter represents yin, the female cosmic principle. The Explanation of Hexagrams also translate into "judgement to the Hexagrams", it refers to the expository words to comment or tell the symbolic meaning of the Hexagrams in the I Ching. The Explanation of Horizontal Lines clarify the significance of each horizontal line in each hexagram. It was not until then that the whole context of I Ching was understood. Its philosophy heavily influenced the literature and government administration of the Zhou Dynasty(周).
In The Divination of Stick-Six Hexagram, the concept of yin yang (陰陽) is used to describe how seemingly disjunct or opposing forces are interconnected and interdependent in the natural world, giving rise to each other in turn. Many natural dualities - e.g. dark and light, female and male, low and high - are cast in Chinese thought as yin yang. As also know to many people as a little bit of the other balances the other. So no one can live without. Yin is usually characterized as slow, soft, insubstantial, diffuse, cold, wet, and tranquil. It is generally associated with the feminine, birth and generation, and with the night. Yang, by contrast, is characterized as hard, fast, solid, dry, focused, hot, and aggressive. It is associated with masculinity and daytime. Yin and yang are complementary opposites within a greater whole. Everything has both yin and yang aspects, which constantly interact, never existing in absolute stasis.
In The Divination of King Wen the core is that Yin-yang are balanced in a dynamic equilibrium of Nature and Human being. In Jing Fang' case the point is that two Cycles of Balance, a generating or creation (生) cycle and an overcoming or destruction (剋) cycle of interactions between the phases(相生相剋) with elements of time and space. In Jing Fang there are two case(卦變論 and 卦氣論) with the Study of Emblems and Numbers. The former is rearrange each of the 64 hexagrams by generating and overcoming cycle of Yin-yang. the latter is that the Chinese sexagenary cycle (干支) is a cyclic numeral system of 60 combinations of the two basic cycles, the ten Heavenly Stems (天干) and the twelve Earthly Branches (地支).
According to Jing Fang, The sexagenary cycle determine the 12 months and 24 subdivisions and 72 subdivisions of the seasons. These two sets of terms were used to enumerate years of the civil calendar. Combining the series form a greater cycle of 60 terms, as the least common multiple of 10 and 12 is 60. The first term is formed by adding the first stem to the first branch, then the second stem to the second branch, and so on. This was how the tradition of celebrating the 60th birthday (還?) began.
There is a same ways of the Equilibrium and harmony in the Yin-yang and the Five Phases between King Wen and Jing Fang in the Divination of Stick-Six Hexagram except for "judgement to the Hexagrams". The core concept of the Divination is Equilibrium and harmony(中和; the Mean) refer to nature and feeling. And the other concept is here a cycle of interactions between the phases. With reference to their connections, in the operation of the creative principle(感應) of humanity, respect and deference, which are the restraint and beautiful ornament of propriety, are already beginning to form.
In the Divination of King Wen Explanation of Hexagrams and Explanation of Horizontal Lines get a authority because of sound rationality and ethical judgement. This Divination is flexible attitude toward a good or ill luck of life. In the Case of Jing Fang the Divination view objectively because of natural physiognomy. Thus Jing Fang's attitude knows how to body forth his imagination of Nature.
The Divination of Six Hexagram in the I Ching can make an accurate prediction of the future of mankind. And the Divination imply a natural meaning of the Equilibrium and harmony in cosmos and human society. In The Divination, an oracle is a revelation of statements about future events or about the truth from Heaven. In this place the Divination of King Wen emphasize the importance of correspondence between the two. And Jing Fang would like to express the present circumstances by various conditions.

목차 (Table of Contents)

• Ⅰ. 서론 = 1
• 1. 연구목적 = 1
• 2. 연구방법 = 8
• Ⅱ. 占筮의 淵源과 역사적 변천 = 12
• 1. 占筮書로서의 『易經』 = 12
• 2. 『易傳』의 占筮 . 思想的 性格 = 18
• 3. 漢代 象數易學的 占筮法 = 28
• 4. 筮法의 변화와 『增刪卜易』.『卜筮正宗』의 通用 = 42
• Ⅲ. 文王易의 筮法論 = 49
• 1. 占筮의 근거로서의 神人疏通 = 49
• 1) 神人疏通의 형식 = 49
• 2) 天人感應論의 展開 = 53
• 2. 天의 啓示를 구하는 설시구괘 = 61
• 1) 卜과 筮의 差異 = 62
• 2) 神人疏通의 卦象 = 64
• 3) 설시구괘와 「筮儀」 = 65
• 3. 文王筮法의 占斷原理 = 73
• 1) 卦 . 爻辭에 의한 占斷 = 73
• 2) 繫辭의 해석 = 74
• (1) 卦象을 통한 해석 = 74
• (2) 爻位를 통한 해석 = 77
• 4. 陰陽 消長과 中和 = 81
• 1) 陰陽의 對待와 消長 = 81
• 2) 天道의 陰陽調和 = 84
• 3) 人事의 陰陽調和 = 92
• Ⅳ. 京房易의 筮法論 = 101
• 1. 易의 象數와 時空 = 101
• 1) 공간성의 卦象 = 103
• 2) 시간성의 曆數 = 105
• 2. 五行의 時 . 空的 性格 = 108
• 1) 方位와 四時를 아우른 五行 = 109
• 2) 干支와 五行 = 112
• 3) 五行의 生剋과 中和 = 119
• (1) 오행의 生剋 = 119
• (2) 오행의 中和 = 123
• 3. 占斷과정의 공간적 이해 = 124
• 1) 陰陽消長에 의한 卦變과 8宮卦 = 125
• 2) 괘의 주객 : 世爻와 應爻 = 129
• 3) 드러나고 숨은 禍福 : 飛 . 伏 = 133
• 4) 動 . 變爻와 進 . 退 = 135
• 4. 占斷과정의 시간적 이해 = 136
• 1) 曆數와 干支 = 137
• 2) 卦象에 天干을 붙이는 納甲 = 139
• 3) 卦爻에 地支를 붙이는 納支 = 142
• 4) 六親論과 主事爻 = 146
• 5. 오행에 의한 占斷 = 149
• 1) 음양조화에 의한 占斷 = 149
• (1) 점단에서의 음양 對待性 = 149
• (2) 점단에서의 음양 消長性 = 152
• 2) 오행중화에 의한 占斷 = 155
• Ⅴ. 文王筮法과 京房筮法의 對比 = 167
• 1. 일맥상통의 原理 = 167
• 1) 神人 疏通의 원리 = 167
• 2) 陰陽 . 五行 調和의 원리 = 168
• 3) 筮法의 宗敎性 = 169
• (1) 하늘의 命을 구함 = 169
• (2) 神明과 盡誠 = 171
• (3) 趨吉避凶과 用神 = 173
• 2. 筮法의 변화와 대중화 = 176
• 1) 占斷法의 변화 = 176
• 2) 筮法의 대중화 = 179
• 3. 윤리성과 사상성 = 181
• 1) 六親論의 사회적 적실성 = 181
• 2) 점단결과와 행위에서의 윤리성 = 183
• 3) 五行論的 筮法의 타당성 = 188
• Ⅵ. 결론 = 192
• 참고문헌 = 199
• ABSTRACT = 206