十一一言에 對하여 = On "The Words of Ten and One Accorded with One"

다국어 초록 (Multilingual Abstract)

While "The Words of Ten and Five Accorded with One" constitutes the first part of Jeong Yeok, "The Words of Ten and One Accorded with One"(十一一言) constitutes the latter part. The one may be compared with the former part of I Ching, and the other with the latter part of it. The former part of I Ching, which begins with Ch'ien(乾) and K'un(坤), deals mainly with the Way of Heaven(天道), and the latter part, which begins with Hsien(咸) and He^ng(恒), deals mainly with human affairs(人事). In "The Words of Ten and Five Accorded with One", the Illimitable, the Great Ultimate and the Central Ultimate are all in accord and the great principles of Creation, Nature, and Man are fused into one. In "The Words of Ten and One Accorded with One" concrete methods for the realization of ideals (as expressed in "The Words of Ten and Five Accorded with One") are shown. Among them are the relationship between the Illimitable(无極) and the Grest Ultimate(太極) in which one mutually becomes the fundamental(體) of the other, the father-son relationship between Heaven and Man, and Man's fulfillment of the Heavenly will and plans. So it is said that Man participates in the heavenly work of growing things. All these accordances are implied in "The Words of Ten and One Accorded with One".
It is also significant in this connection that "the numbers related with the accomplishing body of the Moon in the Grand Middle" (皇中月體成數) are Five and Six. It is because the completion of Man (realized according to the priciple of Ten and One Rendered to the Same Body 十一歸體) in the human world means the completion of the Sun and the Moon in nature, and because the latter means the accomplishment of Jeong Yeok as the result of the process that the Moon on the Great Restoration(復上月) is changed into the Moon in the Grand Middle(皇中月) is changed into the Moon in the Grand Middle(皇中月).
The Five Drives and Six Influences(五運六氣) is another example of Ten and One Rendered to the Same Body. In analogy with the human body in which five organs and six viscera(五臟六腑) have vital functions, in nature five drives and six influences control the weather and grow the creatures.
The coming of the latter Heaven (as indicated in Jeong Yeok) is described as follows. The falling of the Moon at the Mu Jin first of the month(戊辰朔) means the closing of the former Heaven. Then, naturally, five drive and six influences influence. There follows the rising of the Moon of the Grand Middle(皇中月) on the Kye Mi first of the month(癸未朔)―which means the arrival of the latter Heaven. Now the Jeong Yeok's year of 360 days net comes up and the calendar without any intercalation is used. This change of Heavens(the former and the latter) contributes infinitely to the well-being of men and other creatures.
Another example of Ten and One Rendered to the Same Body is the Mean of Il Bu, the Mean that includes Five and contains Six(包五含六). Its premise is the principle that Ten recedes and One proceeds(十退一進). As the Great Ultimate (One 太極), which had been rooted in the Illimitable(Ten 无極), grows to proceed to the Central Ultimate(Five 皇極), Five the Central Ultimate which was the Mean of One-Nine (of the former Heaven) sinks down and becomes the fundamental(體) and a new Central Ultimate(皇極) functions as the practical(用). The new Central Ultimate is Five in name but Six in content, as it is the mean of Ten-One. It is the Central Ultimate of Il Bu, which includes Five and contains Six. It is the Synthesis of the Mean of the Emperors Yao and Shun(堯舜厥中), the Timely Mean(時中) of Confucius, and the Grand Mean of the total universe. It is the point of departure and arrival of all the creation. Needless to say, it is the Motherly Home(本宮) of the Central Ultimate(皇極易), and the homeland of the Man of the Central Ultimate(皇極人). In the Jeong Yeok's Diagram of Metal and Fire(金火正易圖) it is called "the Utmost Center of the Universe(无中碧), in correspondence to the Empty Nucleus of the human soul"(虛心丹). These two, the Utmost Center and the Empty Nucleus, make up Ten and One Rendered to the Same Body(十一歸體).
Another example of Ten and One Rendered to the Same Body is "Three and Eight in the Same House"(三八同宮). Among the pairs of the Yellow River Map (i.e., 1-6, 2-7, 3-8, 4-9, 5-10), only the pair 3-8 make up Ten and One Rendered to the Same Body. Among other pairs that make up Ten and One, such as 5-6, 4-7, 3-9, 2-9, 1-10, only 3-8 is at the Man. Three and Eight are the means of 1-5 and of 10-5. Posited to the middle of the south and the north, it accomplishes the Union of Ke^n and Tui(艮兌合德) in the East and the West. It is the hero of the administration of Ten and One(十一用政) and the builder of the NewWorld Illimitable to come.
Discussed in terms of I Ching, the hexagrams Sun, I, Hsien, He^ng(損益咸恒), which are combinations of the trigrams Ke^n, Tui, Ch'ien and Sun(艮兌震巽), are all examples of Three and Eight in the Same House(三八同宮), and Ten and One Rendered to the Same Body(十一歸部) In the hexagram Sun(損) is explained the principle of "the Effort at Oneness":
When three people journey together, their number decreases by one.
When one man journeys alone, he finds a companion.
(三人行則損一人, 一人行則得其友)
And in the hexagram Hsien(咸) the way of "Returning to the Common Source" is shown:
If a man is agitated in mind, and his thoughts go hither and thither, only
those close friends on whom he fixes his conscious thoughts will follow.
(憧憧往來, 朋從爾思)
The "Effort at Oneness" is advantageous when one "controls one's anger and restrains one's lust(懲忿室欲). "Returning to the Common Source' of Hsien(咸) goes long as far as one opens one's mind to receive others. Controlling anger and receiving others in open-mindedness is not possble without morals and music. In "The Second Psalm of Metal and Fire"(金火二頌) of Jeong Yeok we read
Three thousand morals are of the same meaning(禮三千而義一).
Implied in it are morals and music as methods of ruling and teaching people. It is a part of what the theory of "Mountain and Lake Interchanging their Influences" suggests.
If the Complication by Three and Five is derived from the principle of "The Words of Ten and Five Accorded with One", the Complication by Nine and Two is from the principle of "The Words of Ten and One Accorded with One." In I Ching only the Complication by Three and Five is mentioned in the following line:
The three and five operations are undertaken in order to obtain a change
(參伍以變).
In I Ching the Complication by Nine and Two is concealed behind the line that divisions and combinations of numbers are made(錯綜其數). It is put explicitly in the book of Jeong Yeok. They are the numbers of the ultimate change(至變度數) and the origin of the following:
Before Kyeong(庚), three days. After Kyeong(庚), three days.
(先庚三日, 後庚三日)
The above lines seem to signify the change from Sin Yu(辛酉 of the former Heaven as implied in the River Lo Writing) to Jeong Yu(丁酉 of the latter Heaven as implied in the Yellow River Map). While the Complication by Three and Five brings forth the Three Cardinal Numbers(三元數), the Complication by Nine and Two brings forth the Five Cardinal Numbers(五元數). In the latter Heaven the year begins with Jeong Myo(丁卯) as Kye Hae is brought forth in the midnight of Ki and Kap(己甲夜半生癸亥), in cotrast with the former Heaven where Kap Ja is brought forth in the midnight of Kap and Ki(甲己夜半生甲子) and the year begins with Byeong In(丙寅).
From the above considerations the following are made clear:
The Words of Ten and Five Accorded with One is the practical(用) of "Including Five and Containg Six(包五含六) and of the principle that Ten Recedes and One Proceeds(十退一進). It constitues the activities of the Central Ultimate. All the activities of the Central Ultimate are made at the Mean of Il Bu, which is the Vacant of Ten-Ten and Ond-One.(十十一一之空). The Mean of "The Words of Ten and Five Accorded with One" is not different from that of "The Words of Ten and Five Accorded with One". So it can be said as "the Illimitable (being) the Great Ultimate"(无極而太極) and as "the Central Ultimate (being) the Illimitable(皇極而无極)". Thus the Man of the Great Ultimate(太極人) becomes the Man of the Central Ultimate(皇極人), which means the Completion of Man(人間完成). It may be said that the Great Ultimate is the Central Ultimate(太極而皇極).
In sum, "The Words of Ten and One Accorded with One" is the practical(用) of "The Words of Ten and Five Accorded with One", and the latter is the fundamental(體) of the former. Their very mean is the mean of "The Words of Ten and One Accorded with One", the Central Ultimate that includes Five and Contains Six. It is also the point of departure and the last goal of returning for all the creation.

목차 (Table of Contents)

• 序言
• 一. 皇中月體成數
• 二. 十一歸體
• 1. 五運六氣
• 2. 包五含六
• 3. 三八同宮
• 三. 損益·咸恒
• 四. 九二錯綜
• 1. 周易의 九二錯綜
• 2. 正音의 九二錯綜
• 3. 正易의 九二錯綜
• 結語