十五一言에 對하여 = On "The Words of Ten and Five Accorded with One"

다국어 초록 (Multilingual Abstract)

"The Words of Ten and Five Accorded with One"(十五一言) may sound strange to those not acquainted with Jeong Yeok (正易). It is a condensed expression of three principles, namely, Ten the Illimitable(無極 Mu-geuk), Five the Central Ultimate(皇極 Hwang-geuk), and One the Great Ultimate(太極 Tae-geuk). Ten(Mu-geuk) and Five(Hwang-geuk) are the central numbers of the Yellow River Map (河圖). And One the Great Ultimate, when accompanied by Ten the Illimitable, makes "Ten and One Rendered to the Same Body"(十一歸體) as was noted as the Illimitable (being) the Great Ultimate(無極而太極). It is the point of departure and arrival of all the things dead and alive, and is represented to be the very middle of Five the Central Ultimate. Many crucial facts of Jeong-Yeok―e.g., Ban-go(盤古)'s transformation(盤古化), the origin of the Orthodox Learnings(道學) and its successors, and the arrangement and realization of the Jeong Yeok's Map of Trigrams (正易八卦圖), etc.―are derived from the principle of "The Words of Ten and Five Accorded with One." The general scheme of the observations the author made is as follows:
1. The problems of 'Ban-go'(盤古)
In I Ching(or the Book of Changes 周易) it is noted that He (Pao Hsi 伏羲, 포희) proceeded directly from the human body and indirectly from natural objects" (近取諸身, 遠取諸物). In accordance with this the author analyzed both human birth and universal creation into four embryological steps, namely, Fertilization, Pregnancy, Nourishment and Birth(胞胎養生). These four steps were contrasted with the numbers of changing features of heavenly bodies (i.e., Heaven, Earth, Sun, Moon). And it was explained why they have their causes in the activities of Ban-go with special emphasis on the meaning of the Ban-go's transformation(盤古化) and the Ban-go's fifth transformation(盤古五化).
2. The origin of the Orthodox Learnings(道學)
The principle of Stagnation and Communication(否泰) which is characteristic of the Yellow Rive Map(河圖) and of the River Lo Writing(洛書) gives some light to the understanding of the origin of the Orthodox Learnings. One passage which may account for the Learnings of Jeong Yeok is that
Suppressing Yin and Elevating Yang is the main theme of the learning in the former Heaven and
Harmonizing Yang and Rythmizing Yin is the Way of the latter Heaven.
(抑陰尊陽先天心法之學, 調陽律音後天性理之道)
As the Orthodox Learnings has it origin "The Words of Ten and Five Accorded with One" in the Yellow River Map and the River Lo Writing, so have the fifteen sages who have been the successors of the Learnings. Fourteen of them are sages of the former Heaven whose missions are to be eventually fulfilled by Il Bu(literally 'One Man', the sage of the latter Heaven. This is what the following line implies:
All movements under Heaven become One in due course.
(天下之動 貞夫一者)
3. The problem of the Jeong Yeok posited to the Golden Mean(中位正易)
The Jeong Yeok posited to the Golden Mean implies the accomplishment of Jeong Yeok as
Heaven and Earth receive their deserved positions,
Thunder and Wind do not act contrary to each other,
Water and Fire attain together and
Mountain and Lake interchange their infuences.
(天地正位, 雷風不相悖, 水火相逮, 山澤通氣)
Some points are made here:
1) According to the theory of Thunder and Wind posited to the Golden Mean, Ten the Thunder (Che^n 震) and Five the Wind (Sun 巽), having accomplished the role of directors in the former Heaven in the title of Ch'ien(乾) and K'un(坤), recede to the positions of One and Six. Thus to the positions of Ten and Five come the deserved members of Ch'ien and K'un and their administrative authority and musical virtuosity are conceded to "Ten and One rendered to the same body(十一歸體)" of Mountain and Lake. Now the principle that the filial son doesn't contradict (his parents) (孝子不相悖) is observed and way of humility (Ch'ien 謙) is followed.
2) From the theory of Water and Fire attaining together the following points are made. The changes meant by I Ching are changes of the Sun and the Moon. The phase of the Moon is ceaselessly changing while constancy is characteristic of the Sun. The changes of the Moon especially noted in Jeong Yeok are the changes in months and years. A month (lunar) in the former Heaven begins on the day Mu Jin(戊辰), and that in the latter Heaven on the day Kye Mi(癸未). Hence the calendar without intercalation is to be used in the latter Heaven, which means a year consisted of 360 days net. To keep pace with this astronomical change which is simply beyond man's reach everyone should become a man of complete virtue by ever changing his inner self―this is what is emphasized in the hexagram Ko(Molting 革).
The Great Man changes himself like a tiger.
The Superior Man changes himself like a panther.
(大人虎豹, 君子豹變)
3) As is shown in the treatise on "Moutain and Lake Interchanging their Influences" (山澤通氣) there are two levels on which the Wei Chi(Before Completion 未濟) of the former Heaven changes into the Chi Chi(After Completion 旣濟) of the latter Heaven. On the personal level a harmonious marital life and domestic courteousness lead to the production of men of complete virtue and harmony, and on the social level Union of Ken (Moutain) and Tui (Lake) (艮兌合德) and the Administration of Ten and One(十一用政) make for the construction of the New World Illimitable(无量世界). The way to it is―to enhance and enlarge human love to the extent that
One makes one's fellowship in the open(同人于野) and
One bears with the uncultured in gentleness(包荒).
4) The theory of Ch'ien and K'un posited to the deserved positions(乾坤正位論) is that Ten the Thunder (Che^n 辰) and Five the Wind(Sun 巽) recede to the positions of One and Six from the positions of Ten and Five, and to the positions Ten and Five come Ch'ien(乾) and K'un(坤). Now Ch'ien and K'un are at the blank position(空位) as the result of Sublimation(of Ch'ien and K'un to the blank positions 乾坤尊空). Everything comes to be in order. Filial piety in the latter Heaven firmly takes root, and all the mischievous disappear. Besides, modest Che^n(震) and Sun(巽) concede their administration to Ke^n(艮) and Tui(兌) (i.e., Mountain and Lake that interchange their influences) a penetrating brotherly love is fulfilled. Thus filial piety and brotherly love are fulfilled all over the world. As Ch'ien and K'un are posited to their deserved positions, the Jeong Yeok's year arrives―a year consisting of 360 days with every season and month ever mild and fresh. All the people become peace-lovers. In this way the Rule of the Being Himself(己位親政) and the construction of the New World Illimitable become inevitable.
4. On the hexagram Ch'ien (Modesty 謙)
According to the Sequence of Hexagrams(序卦), Ch'ien(謙) is the 15th hexagram of I Ching. Generally specking the orderly sequence displayed in the Sequence has some specific meaning. In the former part of I Ching it is closely related with the phasic changes of the Moon such as Obscure, New Moon, Quarters, and Full Moon.
Why is the hexagram Ch'ien(謙) at the fifteenth of this Sequence while the hexagram of the full moon (namely, Ta Yu, 大有, Possession in Great Measure) comes to the fourteenth? The answer we find in I Ching: He who keeps to be modest in spite of his possession in great measure, carries things through(有大而能謙…君子有終).
Ten and Five are numbers of Che^n(震) and Sun(巽) as well as of Ch'ien(乾) and K'un(坤). As are shown by the Jeong Yeok's Map of Trigrams, Thunder and Wind recede ro the positions of One and Six to sublimate Ch'ien(乾) and K'un(坤) to the blank positions(乾坤尊空) and to make Mountain(山) and Lake(澤) do their administration of Ten and One in the East and West. This is the realization of the proposition that Thunder and Wind do not act contrary to each other, and is the true reason why "Thunder and Wind" becomes the Master of the hexagram Ch'ien(謙). With no danger of exaggeration we affirm it is there that we can find the gist of Jeong Yeok. The theory above also constitutes a part of "Words of Ten and Five Accorded with One."
5. The problem of the Complication by Three and Five(三五錯綜)
In I Ching the passage
The three and five operations are undertaken in order to obtain a change.
Divisions and combinations of numbers are made. (參伍以變 錯綜其數)
discusses the process of manipulating stalks to obtain the hexagram. But in the context of Jeong Yeok the Complication by Three and Five is suggestive of complication by three and five in the Former Heaven. They are the numbers of the ultimate change(至變度數), a change from Kap Jin(甲辰) to Mu Jin(戊辰) in sexagenery cyclic(六甲) terms, or a change from the Yellow River Map to the River Lo Wrting. From it comes
Before Kap(甲), three days.
After Kap(甲), three days.
(先甲三日, 後甲三日)
The same logic is found in the diagram of basic initial sounds of Hun-Min Jeong-Eum(訓民正音). In Jeong Yeok the complication by Three and Five implies the Three Cardinal Numbers in the system of the former Heaven, where Kap Ja is brought forth in the midnight of Kap and Ki(甲己夜半生甲子). Besides in the relationship of the Three Abilities(三才) and the Five Primary Currents(五行), mutually functioning as the fundamental(體) and the practical(用) for each other, we find another example of the complication by Three and Five. The same may be said of Five and Central Ultimate(皇極 ??) of the Yellow River Map.
From the above observation it is clear: the Jeong Yeok of the Golden Mean(中位正易) is the Jeong Yeok of Thunder and Wind(雷風正易), which is the same thing as the Jeong Yeok of Il Bu(一夫正易). It is "the Jeong Yeok of the initial Ban-go(盤古一元)" "Words of Ten and Five accorded with One" is the structure, essence and the function of Ban-go.

목차 (Table of Contents)

• 序言
• 一. 盤古壬寅
• 二. 道學의 淵源과 十五聖人의 繼承
• 三. 中位正易
• 1. 雷風中位論
• 2. 水火相逮論
• 3. 山澤通氣論
• 4. 乾坤正位論
• 四. 謙卦論
• 五. 三五錯綜
• 1. 周易의 三五錯綜
• 2. 正音의 三五錯綜
• 3. 正易의 三五錯綜
• 結語