퇴계 이황의 『啓蒙傳疑』에서 『周易參同契』의 의미 연구

Abstract

This thesis aims at examining the relation between Zhu Xi(朱熹)’s Yixueqimeng (『易學啓蒙』) and Zhouyicantonggikaoyi(『周易參同契考異』), and Najiafa(納甲法) of Zhouyicantonggi(『周易參同契』) shown in Qimengchuanyi(『啓蒙傳疑』). Both of Zhu Xi(朱熹)’s Yixueqimeng(『易學啓蒙』) and Zhouyicantonggikaoyi(『周易參同契考異』) were completed when he was studying with Cai Yuan-Ding(蔡元定). In Yixueqimeng(『易學啓蒙』), Zhu Xi(朱熹) prepared the ground on which Zhouyicantonggi(『周易參同契』)』 could be annotated with the logic that ‘the Reason[理] of all of the world is one[天地의 理는 하나]’ argued by Cai Yuan-Ding(蔡元定). Yet, because Yi Huang(李滉) couldn’t annotate Zhouyicantonggi(『周易參同契』)』 in the given situation of Shihuoqi(士禍期), he put it in Qimengchuanyi(『啓蒙傳疑』). In Qimengchuanyi(『啓蒙傳疑』), Yi Huang(李滉) explained the Najiafa(納甲法) in many parts. He introduced Yuetinajiafa(月體納甲法) of Zhouyi- cantonggi(『周易參同契』), gave a detailed account of what people didn’t know well, and used pictures, too. Yi Huang(李滉)’s Qimengchuanyi(『啓蒙傳疑』) didn’t take it consideration that Zhouyicantonggi(『周易參同契』) had been Liandanshu(鍊丹書), which showed that Yi Huang(李滉) accepted it as it was that Zhu Xi(朱熹) had affirmed Neidan(內丹) and criticized Waidan(外丹) in Zhouyicantonggikaoyi(『周易參同契考異』). In addition, in Qimengchuanyi(『啓蒙傳疑』), even the right and wrong of the annotations of Zhu Xi(朱熹)’s disciples were discussed if they had had different opinions from those of Zhu Xi(朱熹). Regarding the Najiafa(納甲法), Yi Huang(李滉) accepted the opinion of Zhouyicantonggi(『周易參同契』) that Zhu Xi(朱熹) had annotated as it was, so there was no use to discuss its right and wrong. Yi Huang(李滉) could do this because he believed that ‘the reason[理] of all of the world is one[天地의 理는 하나]’ as Zhu Xi(朱熹) had done.