茶山 占法[蓍卦法]과 白雲 占法의 문제점 탐색

Abstract

This article aims to identify problems by critically comparing and analyzing the divination methods of Dasan Jeong Yak-yong(茶山 丁若鏞) and Baek-woon Shim Dae-yunBaek-woon(白雲 沈大允). First, we looked at the Zhu Xi’ divination((朱熹 占法) method, which is commonly used as I-ching’s divination(周易占). His problem is the imbalance in the probability of occurrence of Sasang(四象). Also, when Duoyaobian(多爻變:爻亂動) occurs, the explanation of divination conflicts and the Zuozhuan(『左傳』)’s arbitrariness of interpretation of ‘Gangipal(艮之八)’. Dasan’s divination(茶山 占法) has several problems. First, the act of artificially engraving numbers on milfoil stalks(蓍草) and pulling them out without counting them is a problem. Second, when Duoyaobian occurred, it was not the I-ching’s divination but the Old Method of Xia-Shang Period(夏商之舊法), but did not reveal what the content was. Third, it is a problem of operating the 11,520 bamboo pieces(11,520개 竹策) of Mansuchaeg(萬數策) to save one yaobian(1爻變) at the time of Duoyaobian. I looked at the problem of whether it is possible to do 2 counting milfoil stalks with 50 pieces of milfoil stalks and 11,520 pieces of bamboo in one divining method, and whether there is a basis for needing two tools for divination. Mansuchaek(萬數策) saw that it was not realistic enough to be used in real-life divination. In other words, it is difficult to make realistically, and even if it is made, it is difficult to operate it in actual divination. The problem with Baek-woon’s divination(白雲 占法) is the imbalance in the probability of occurrence of Sasang(四象). Also, adding 9 and 6 of Donghyo(動爻) and subtracting it by 4, if the remainder is 7, judge it with the main gwasa(本卦 卦辭). In addition, if the remainder is 8, judge it with a jigwae gwasa(之卦 卦辭), which I saw as a problem from Yaobian(爻變說)’s point of view. I wondered if there were any explicit grounds or customary cases for finding the divination to judge with the numbers 5, 6, 7, and 8. In addition, there is no clear position on ‘Count Donghyo(數動爻)’, so it is difficult to find a one yaobian. As a result of analyzing the case of Duoyaobian(多爻變) of the Zuozhuan(『左傳』) and the Guoyu(『國語』), it was difficult to determine which divination method was correct. In general, Dasan’s divination is detailed and Baek-woon’s divination is simple, so there are loopholes. The meticulousness of Dasan’s new divination by examining parts that the older alumnus did not discuss is truly astonishing. However, the Mansuchaeg(萬 數策) and the Old Method of Xia-Shang Period(夏商之舊法) is the Achilles heels of Dasan’s divination(茶山 占法). In particular, there is a possibility that Dasan’s divination will be reduced to ‘Gudu divination(口頭占法)’ and ‘Gisang divination(紙上易占)’ because of the Mansuchaeg(萬數策).