『周易』의 易道 表象體系 硏究 : 「說卦」를 中心으로 = A Study on the Representation System of the moral Doctrine of Changes in the ZhouYi : Focusing on the ZhouYi’s Shuogua

국문 초록 (Abstract)

본 연구는 『주역』의 다양한 문헌들은 어떤 방법으로 易道를 표상하고 있는가? 그 귀
결점은 무엇인가라는 물음에서 시작되었다. 『주역』 「계사상」 제10장에서는 성인지도를
辭(말씀)⋅變(爻)⋅象(팔괘, 육효중괘, 팔괘도)⋅占(數)으로 규정하면서, 易道의 표상체
계에 대한 구체적인 단서를 제시하고 있으며, 이 밖에도 「계사상」 제2장⋅「계사하」 제
1장⋅「설괘」 제1장 등에서도 易道의 표상체계를 밝히고 있다.
이것들은 본 연구의 주된 연구 대상이며, 특히 「설괘」는 인간 삶의 이치를 밝히고자
하는 삼재지도의 목적⋅원리를 비롯하여, 팔괘의 형성 과정과 목적 및 卦位⋅卦德⋅卦
方에 대하여 논하고 있다. 이어서 복희팔괘도⋅문왕팔괘도⋅정역팔괘도에 대한 이론적
근거를 제시하고 있다. 또한 팔괘에 다양한 취상물을 부여하여, 다각도로 『주역』을 이
해하고 해석할 수 있는 논리적 근거를 제공하고 있다. 이런 이유로 본 연구는 「설괘」
를 副題로 선택하였다.
먼저 제Ⅱ장에서는 성인의 作易과 십익의 문헌을 통해 易道 표상체계의 논리적 근거
를 확인하였다. 1절에서는 『주역』 형성의 주체라 할 수 있는 작역 성인에 대하여 고찰
하였다. 이는 『주역』이 탄생할 수밖에 없는 배경과 목적을 파악하는 것으로, 『주역』의
본질을 알기 위한 것이다. 우환의식은 성인관이 형성되는 동기를 부여하였고, 따라서
성인들이 만든 『주역』에는 당연히 삶의 이치와 살아가는 방법 등이 담길 수밖에 없다.
즉, 人道를 담기 위한 것이 作易의 이유이고 목적인 것이다.
2절에서는 『주역』의 네 가지 易道의 표상체계로 數理⋅卦象⋅爻變⋅辭에 대한 문헌
적 근거를, 「계사상」 제2장⋅「계사상」 제10장⋅「계사하」 제1장⋅「설괘」 제1장 등에서
확인하였다. 본 연구는 「설괘」에서 논하는 易道의 표상체계인 數理⋅卦象⋅爻變⋅辭의
순서로 고찰하였다.
제Ⅲ장에서는 數로 표상된 하도와 낙서의 철학적 의미를 고찰하였다. 「설괘」 제1장
은 立卦와 生爻 이전에 蓍와 數를 먼저 제시하고 있는데, 數는 단순한 산술적 의미가
아니라 易의 원리인 변화지도를 파악할 수 있는 易道 표상체계 중 하나이다. 먼저 「설
괘」 제1장의 生蓍는 수리 체계인 하도원리임을 논하였다. 이어서 「설괘」 제1장의 ‘參
天兩地倚數’는 그의 구조를 통해 ‘易의 이치를 나타내는 數(理數)’를 밝힌 것으로 낙서
원리임을 논하였다. 그동안 선유들은 서로 다른 논리와 주장들이 분분하여 그 의미를
확정하지 못하였는데, 『정역』에서는 삼천양지에 대한 논리적 근거를 제시하고 있으므
로 이를 바탕으로 서술하였다.
제Ⅳ장에서는 괘상으로 표상된 팔괘와 팔괘도에 대하여 고찰하였다. 먼저 宋代부터
지속되었던 팔괘 형성에 대한 이원적 논리를 「계사상」 제11장의 易有太極節과 「설괘」
제10장 ‘六子女卦說’에 근거하여 논리적 모순을 지적하였다. 소강절과 주희를 비롯한
당시의 도상학파들은 음양의 전개(팔괘 형성)를 단지 二進法으로 설명하고 있다. 그러
나 팔괘는 『주역』의 본질이며 목적인 삼재지도를 담기 위한 것임을 간과한 것으로, 易
의 본질을 2수 분화, 즉 짝수로 나누려는 외형에만 집중했다는 점을 지적한 것이다.
이어서 팔괘 형성원리(立卦)에 대하여 고찰하였다. 「설괘」 제10장은 삼효단괘가 형성
되는 구조 원리와 이치를 구체적으로 밝히고 있는 『주역』 속의 유일한 문장이다. 乾⋅
坤이라는 父母卦로부터 괘상원리의 기본이 되는 八卦가 형성되는 과정과 원리를 논하
였다. 또한 「설괘」 제7⋅8⋅9⋅11장에서 다양하게 부여한 팔괘 취상들의 의미를 살펴
보고, 64괘에서의 작용성에 대하여 분석하였다. 「설괘」에서 논하는 팔괘의 취상을 이
해하려면, 자연물이나 자연현상에 초점을 두기보다는 그 안에 감추어져 있는 성질이나
속성을 파악하는데 집중해야 한다. 팔괘의 존립적 당위성은 쓰임에 따른 확장되고, 아
울러 다양한 해석 또한 가능하게 된다.
끝으로 팔괘의 방위와 팔괘가 배열되어 형성되는 복희팔괘도⋅문왕팔괘도⋅정역팔괘
도에 대하여 고찰하였다. 이 세 가지 팔괘도는 각각 「설괘」 제3장⋅제5장⋅제6장에 이
론적 근거를 두고 있는 것으로, 一太極의 원리⋅天道의 四象원리⋅人道원리를 담고 있
다. 팔괘도 역시 귀결점은 人道에 있음을 확인하였다.
제Ⅴ장에서는 爻로 표상한 육효중괘 및 64괘에 대하여 고찰하였다. 먼저 팔괘에 담
겨 있는 天⋅人⋅地 三才의 구조적 원리가, 팔괘가 중첩되는 爻變으로 인하여 육효중
괘가 형성되고, 따라서 삼재의 작용원리로 드러나는 이치를 논하였다. 아울러 천⋅지
안에서 살아가는 인간의 위치를 설정하고 규명하고자 하는 삼재지도 원리의 중심에는
人道가 자리하고 있음을 확인하였다.
이어서 변화 원리인 爻의 생성(生爻) 과정과 삼효단괘의 중첩으로 형성되는 육효중괘
의 생성원리와 목적 및 의미를 고찰하였다. 『주역』에서의 爻는 성인이 천지의 변화지
도를 드러내는 방식이다. 天道의 음양 작용이 地道의 강유 작용에 의하여 현실적으로
드러나는 변화의 실체가 爻인 것이다. 팔괘의 天⋅人⋅地 三才의 구조적 원리가 팔괘
가 중첩됨으로써 삼재의 작용원리로 드러나는 것이며, 아울러 易道는 완성된다. 이로써
육효중괘는 人道(삼효⋅사효)를 담을 수밖에 없는 논리적 구조를 갖는다.
다음에는 육효중괘가 전개되어 이루어지는 64괘에 대하여 고찰하였다. 팔괘 형성이
乾⋅坤으로부터 형성되었듯이, 64괘가 펼쳐지는 괘상 원리의 중심에는 乾⋅坤이 있으
며, 64괘는 팔괘가 易의 원리에 따라 변화하는 과정을 64단계로 구분하여 진열한 것이
다. 이는 인간이 살아가야 할 길인 人道가 64단계로 구분되었다는 의미로, 64괘에는
당연히 인간사의 길흉이 담겨 있게 된다.
제Ⅵ장에서는 辭로 표상한 말씀과 易道의 내용을 고찰하였다. 먼저 말씀인 辭는 「역
경」의 괘사 및 효사가 있고, 십익의 「彖上⋅下」⋅「象上⋅下」⋅「文言」⋅「繫辭上⋅下」
⋅「說卦」⋅「序卦」⋅「雜卦」 등 7종 10편으로 이루어진 성인의 말씀을 말한다. 辭가 易
道의 표상체계라는 것은 「계사상」 제10장에서 ‘역에는 성인지도가 네 가지 있으니 말
을 쓰는 자는 그 辭를 숭상한다’라고 하여, 성인지도 중에 첫 번째로 논하는 것에서 확
인할 수 있다. 성인의 말씀인 辭의 근원은 괘상에 있다.
끝으로 易道의 내용으로 도덕과 성명지리에 대하여 고찰하였다. 道德은 天道와 地
德, 즉 天地之道德으로 天道의 道는 근원적인 본체의 개념이라고 한다면, 地德의 德은
道를 계승하고 체득하여 활용하는 用의 개념으로, 道와 德은 體用의 관계라 할 수 있
다. 『주역』에서 도덕원리는 性命之理에 근거하는데, 천도에 순응하고 체득을 통하여
인간이 살아가면서 갖춰야 할 人性, 즉 도덕원리가 내포되어 있기 때문이다. 따라서
『주역』에서 추구하는 修身의 최종 목표는 德이라 할 수 있다.
선진 유가 철학의 중심 문제는, 크게 학문의 주체인 인간이 자신의 본성과 존재 근
거를 자각하는 것과 자각한 본성을 주체로 실천하는, 즉 자각과 실천이라는 두 가지
문제로 구분할 수 있다. 학문을 통하여 삶의 원리를 자각하고 그것을 실천하는 것은
人道이며 그의 존재 근거는 天道이다. 아울러 천도는 元⋅亨⋅利⋅貞의 사상원리로 드
러나고, 인간에게는 仁⋅禮⋅義⋅知라는 사덕원리로 전개되는 것이다.
이상의 연구에서 알 수 있듯이 數理⋅卦象⋅爻變⋅辭라는 네 가지 易道의 표상들은,
『주역』이라는 하나의 원리에서 나온 것이라 결코 분리하여 논할 수 없다. 괘상은 수리
에 의해서 뜻을 밝힐 수 있고, 수리는 괘상에 의해서 존재하게 된다. 괘상의 변화가 곧
爻變으로 나타나고, 효변으로 괘상은 그 존재 가치가 증명되고 아울러 易道가 드러나
고 펼쳐지는 것이다. 말씀 역시 괘상에 근거하고 효변에 따라 그 내용들이 이어지기도
하고 달라지기도 한다. 易道의 표상체계는 각기 따로 드러내는 것이 아니라, 易의 흐름
처럼 서로 이어져 맞물려 돌아간다는 것을 확인하였다. ‘天下同歸而殊塗’ 즉, 천하 진
리에 도달하는 길은 서로 달라도, 돌아오는 귀결점은 같은 것이다. 『주역』의 易道 표상
체계인 數理⋅卦象⋅爻變⋅辭에 대한 전반적인 고찰은, 거꾸로 『주역』의 본질과 지향
점을 파악할 수 있는 계기가 될 것이다.

다국어 초록 (Multilingual Abstract)

This study began with the question: How do the various texts of the
ZhouYi represent the Way of Change? What is the ultimate goal? Chapter 10
of the first volume of Xici (繫辭) of the ZhouYi defines the guidance of the
sage as Words (辭), Line Changes (爻變), Images (卦象—Eight Trigrams,
Hexagrams, and Trigram Diagrams), and Divination (占, Numbers), providing
specific clues to the representational system of the Way of Change. In
addition, Chapter 2 of the first volume of Xici, Chapter 1 of the second
volume of Xici, and Chapter 1 of Shuogua also elucidate the representational
system of the moral Doctrine of Changes.
Therefore, they are the main research subjects of this study, and in
particular, ‘Shuogua’ discusses the purpose and principles of the Three
Powers(Heaven–Human–Earth), which seeks to elucidate the principles of
human life, the formation process and purpose of the eight trigrams (八卦),
and the positions, virtues, and directions of the eight trigrams, and presents
the theoretical basis for the Fuhsi’s eight trigrams, King Wen’s eight
various symbols to the eight trigrams, it provides a logical basis for
understanding and interpreting the ZhouYi from various angles. For these
reasons, this study selected Shuogua as a subtopic.
First, in Chapter 2, the logical basis of the representational system of the
ZhouYi was examined through the literature of the ZhouYi by the sages and
the Ten Wings (十翼). Section 1 examined the sages who created the ZhouYi,
who can be said to be the main character of the ZhouYi. This is to
understand the background and purpose that inevitably led to the creation
of the ZhouYi, and to understand the essence of the ZhouYi. In the ZhouYi ,
the consciousness of danger motivated the formation of the view of the
sages, and therefore, the ZhouYi created by the sages inevitably contained
the principles of life and methods of living. In other words, the reason and
purpose of the ZhouYi can be said to be to contain humanity.
In Section 2, the literary basis for the four types of representational
systems of the ZhouYi (Numbers, Images or Trigram, Line Changes, Words)
was confirmed in Chapter 2 of the first volume of Xici, Chapter 10 of the
first volume of Xici, Chapter 1 of the second volume of Xici, and Chapter 1
of Shuogua. This study examined the representational systems of the ZhouYi
discussed in Shuogua in the Principle of Numbers (數理), Images (卦象), Line
Changes (爻變), Words (辭).
Chapter 3 first examines the philosophical meaning of numbers and the
Hetu-Luoshu (河圖-洛書). Chapter 1 of the Shuogua presents Si (蓍) and
numbers before the Establish a trigrams (立卦) and the Give birth to a
Changes (生爻). Numbers are not simply arithmetic meanings, but rather one
of the the moral doctrine of Changes representation systems that can help
us understand the transformational map, which is the principle of the
ZhouYi. First, the Give birth to a Si (生蓍) of Chapter 1 is argued to be the
Hetu, a mathematical system. Next, the ‘SamcheonYangji (參天兩地)’ of
Chapter 1 of the Shuogua is argued to be the Luoshu, as it reveals
‘numbers that express the principles of the ZhouYi’ through its structure.
Until now, Confucianism scholars have been unable to determine its meaning
due to various logics and arguments. However, the JeongYeok (正易) presents
a logical basis for the SamcheonYangji, so this was used as the basis for
the discussion.
Chapter 4 examines the Eight trigrams, and the Eight- Trigrams diagram.
First, based on the YiYouTaiji (易有太極), the Great Primal Beginning in
Chapter 11 of the first volume of Xici and the Six children's trigrams (六子女
卦) in Chapter 10 of the Shuogua, the dualistic logic of the formation of the
eight trigrams, which has persisted since the Song Dynasty, is criticized. The
iconographic school of the time, including Shao Kangjie and Zhu Xi,
explained the development of Yin and Yang(the formation of the eight
trigrams) only with the two-progression method. However, it was pointed out
that they overlooked the fact that the eight trigrams was intended to contain
the Samjaejido (三才之道), which is the essence and purpose of the ZhouYi,
and focused only on the external form of dividing the essence of the ZhouYi
into two, that is, even numbers.
Next, we examined the principles of the formation of the Establish a
trigrams(立卦). Chapter 10 of the Shuogua is the only passage in the ZhouYi
that specifically explains the structural principles and principles of the
formation of the Trigrams of three Lines (三爻單卦). In other words, it
discusses the process and principles of the formation of the eight trigrams,
which are the basis of the principles of the hexagrams, from the father and
mother trigrams of Qian and Kun.
Furthermore, we examined the various meanings of the eight trigrams's
various interpretations in Chapters 7, 8, 9, and 11 of the Shuogua and
analyzed their functionality within the 64 hexagrams. To understand the
eight trigrams's interpretations discussed in the Shuogua, we must focus on
grasping the hidden properties and attributes within them, rather than
focusing on natural objects or phenomena. The existential legitimacy of the
eight trigrams expands with its use, and diverse interpretations become
possible.
Finally, we examined the three diagrams of eight trigrams, Fuhsi’s eight
trigram, King wen’s eight trigram, and JeongYeok’s eight trigram, which are
formed by arranging the eight trigrams. These three diagrams are based on
the theoretical basis of Chapters 3, 5, and 6 of the Shuogua, respectively,
and contain the principle of the One Great Ultimate, the principle of the
Four Symbols of the Way of Heaven, and the principle of the Way of Man.
In other words, we confirmed that the final destination of the eight diagrams
is also the Way of Man.
Chapter V examines the changes in lines, the six Lines, and the 64
hexagrams. First, we discuss the structural principles of the three talents
(heaven, human, and earth) contained in the diagrams of eight trigrams,
how the hexagrams are formed through the line changes of overlapping the
diagrams of eight trigrams, and how this manifests as the operating
principles of the three talents. Furthermore, we confirm that humanity lies
at the center of the principles of the three talents map, which seeks to
establish and clarify the position of humans living within heaven and earth.
Next, we examined the process of generating the line, which is the
principle of change, and the principle, purpose, and meaning of generating
the six hexagram formed by overlapping the three hexagram. The line in the
ZhouYi is the way in which a sage reveals the map of changes in heaven
and earth. The Yin-Yang effect of the heavenly way is realistically revealed
through the strong and weak effect of the earthly way, and the line is the
substance of change. The structural principle of the three talents of heaven,
human, and earth of the eight trigrams is revealed as the working principle
of the three talents by overlapping the eight trigrams, and at the same time,
the ZhouYi is completed. As such, the hexagram has a logical structure that
cannot help but contain the human way.
Next, we examined the 64 hexagrams that are formed by the development
of the six Lines. Just as the formation of the eight trigrams was formed
from Qian and Kun, the central principle of the hexagrams that unfold the
64 hexagrams is Qian and Kun, and the 64 hexagrams are a display of the
process in which the eight trigrams changes according to the principle of
change, divided into 64 stages. This means that the path that humans must
take in life, the human way, is divided into 64 stages, and the 64 hexagrams
naturally contain the good and bad fortune of human affairs.
Chapter VI examines the words of the ZhouYi and the contents of the
ZhouYi. First, the words refers to the words of the hexagrams and lines of
the ZhouYi, and the words of the sages in 7 categories and 10 volumes,
including the Tuanzhuan, Xiàngzhuan, Wenyan-zhuan, Xici, Shuogua, Xùgua,
and Zágua of the Ten Wings. That the words is the representational system
of the ZhouYi can be confirmed in Chapter 10 of the first volume of Xici,
which states, ‘There are four types of sagely instructions in the ZhouYi.
Those who use words revere the words,’ which is the first of the sagely
instructions discussed. The origin of the words, the words of the sages, is
the hexagrams.
Finally, we examined the moral principles and the principles of name and
geomancy in terms of the contents of the moral doctrine of Changes.
Morality is the way of heaven and the virtue of the earth, that is the way of
heaven and earth is the concept of the fundamental entity, and the virtue of
the earth is the concept of the use of inheriting, acquiring, and utilizing the
way. The way and virtue can be said to be the relationship between body
and use. The moral principles in the ZhouYi are based on the principle of
human nature and destiny, because they contain the human nature that
humans should have while living by conforming to and acquiring the way of
heaven, that is, the moral principles. In other words, the ultimate goal of
self-cultivation pursued in the ZhouYi can be said to be virtue.
The central issues of advanced Confucian philosophy can be broadly
divided into two: the awakening of human beings, the subjects of learning,
to their own nature and the basis of their existence, and the practice of this
awakened nature as the subject that is, awareness and practice. Recognizing
the principles of life through learning and putting them into practice is the
Way of Humanity, while the basis of humanity’s existence is the Way of
Heaven. Furthermore, the Way of Heaven encompasses the ideological
principles of Won (元), Hyeong (亨), Li (利), and Jeong (貞), while for humans,
it unfolds into the four virtues of Benevolence (仁), Propriety (禮),
Righteousness (義), and Wisdom (知).
As can be seen from the above research, the four symbols of the ZhouYi ,
the Principle of Numbers (數理), Hexagrams (卦象), Line Changes (爻變),
Words (辭), come from the single principle of the ZhouYi and can never be
discussed separately. The hexagrams can reveal their meaning through
mathematics, and mathematics exists through the hexagrams. The changes
in the hexagrams are manifested as line transformations, and through the
efficacious transformation, the hexagrams prove their value of existence and
at the same time, the ZhouYi is revealed and unfolded. Words are also
based on the hexagrams, and their contents can continue or change
depending on the efficacious transformation. It has been confirmed that the
representational system of the ZhouYi is not revealed separately, but rather,
like the flow of the ZhouYi, they are interconnected and return to each
other.
A comprehensive examination of the representational system of the
ZhouYi, including the principle of Numbers, Hexagrams, Line Changes,
Words, will, conversely, provide an opportunity to understand the essence
and direction of the ZhouYi.

목차 (Table of Contents)

• Ⅰ. 緖論 ······································································································ 1
• 1. 연구 동기와 목적 ························································································· 1
• 2. 선행연구 검토 ······························································································ 7
• 3. 연구 방법 ··································································································· 13
• Ⅱ. 聖人의 作易과 易道 表象 ································································· 19
• 1. 聖人의 憂患과 作易 ··················································································· 19
• 2. 易道 表象의 槪略 ······················································································ 30
• Ⅲ. 數로 表象한 河圖와 洛書 ································································· 33
• 1. 生蓍의 蓍草와 河圖 ··················································································· 40
• 2. 參天兩地의 數와 洛書 ··············································································· 44
• Ⅳ. 卦로 表象한 八卦와 八卦圖 ······························································ 58
• 1. 立卦의 卦象과 팔괘 ····················································································· 58
• 1) 기존의 팔괘 형성론 비판 ······································································· 58
• 2) 팔괘의 형성원리(乾⋅坤卦와 六子女卦) ················································ 69
• 3) 팔괘의 성정과 상징 ················································································ 74
• - II -
• 2. 팔괘의 방위와 八卦圖 ············································································· 109
• 1) 伏羲八卦圖와 一太極 ··········································································· 110
• 2) 文王八卦圖와 十无極 ··········································································· 122
• 3) 正易八卦圖와 五皇極 ··········································································· 138
• Ⅴ. 爻로 表象한 三才之道와 64卦 ······················································· 152
• 1. 天⋅人⋅地 三才之道와 兼三才而兩之 ··················································· 152
• 2. 生爻의 爻와 六爻重卦⋅64卦 ·································································· 162
• Ⅵ. 辭로 表象한 말씀과 道德 ······························································· 181
• 1. 말씀인 卦辭⋅爻辭와 十翼 ······································································ 181
• 1) 卦辭 ······································································································· 183
• 2) 爻辭 ······································································································· 186
• 3) 十翼 ······································································································· 193
• 2. 道德과 性命之理 ······················································································ 231
• Ⅶ. 結論 ·································································································· 255