『淵海子平』에서 드러난 ‘太極’과 ‘形體’에 대한 고찰－漢代, 王弼, 孔穎達의 『易』사상을 중심으로－

Abstract

There is a mention from the perspective of Zhōuyì about Taiji(太極) in 『Yuānhǎizipíng(淵海子平)』 . From the point of philosophical history, people may say 『Yuānhǎizipíng(淵海子平)』 is just a book of superstition, but I would like to study this book with two great significances. First, you can look at a section of Chinese philosophy based on the principle of 『Zhōuyì』 in a large category. Second, it is to look at the differences between state-led and private-sector 『Yì(易)』. 『Zipíngyuānhǎiyīnyìxiángzhù(子平淵海音義詳註)』 was compiled by Xúshēng(徐升), and reinforced by Yángzōng(楊宗), Zhútíng(竹亭) of the Míng Dynasty. At the beginning of this book, the order of the Cosmology, generation from Tàiyì(太易) to Taiji(太極) is described in the order of ‘Tàiyì → Tàichū(太初) → Tàishĭ(太始) → Tàisù(太素) → Taiji’, which is also a process of change of ‘qì(氣, 太初) → xíng(形, 太始) → zhì(質, 太素) → xíng․tǐ(形․體, 太極). What I question is the use of ’tǐ(體)’ in xíngtǐ. 『Yuānhǎizipíng(淵海子平)』’s assertion about wǔyùn(五運) is somewhat different from 「Qiánzáodù(乾鑿度)」 or 「Qiánkūnzáodù(乾坤鑿度)」 of 『Yìwěi (易緯)』 or 『Xiàojīng, Gōumìngjué(孝經緯․鉤命訣)』 in the Han Dynasty, when the mention of Taiji began. It is also different from the arguments of Wangbi(王弼) of Wei Dynasty in the middle period or those of Kǒng Yǐngdá(孔穎達) of the Tang Dynasty. In addition, as a condition that must be preceded to solve this problem, it was to clarify which dimension of 『Yuānhǎizipíng(淵海子平)』’s Taiji between ‘yǒu(有)’ and ‘wú(無). Therefore, I compared and analyzed their Taiji(Han dynasty, Wangbi, Kǒng Yǐngdá) and 『Yuānhǎizipíng(淵海子平)』. Through this study, I carefully inferred that the meaning of the ’tǐ’ of the ‘xíng․tǐ’ in 『Yuānhǎizipíng』 refers to ‘tǐ’ as a ‘principle’ or ‘cause’ that produces ‘qiánkūn(乾坤)’, not a ‘xíng’ or a ‘zhì’. Second, I found that the system of 『Yì(易)』 organized by the state and that organized voluntarily by the private sector is similar in a large frame.