從乾坤兩卦看《易經》與《易傳》的關係

Looking at the relationship between the Book of Changes and the Commentaries through the two Hexagrams of Heaven (Qian) and Earth (Kun)

趙雅博(Albert Chao)

《哲學與文化》 31卷10期 (2004/10) Pp. 29-55

https://doi.org/10.7065/MRPC.200410.0029

摘要

內容摘要：《易經》與《易傳》，在中國是具影響力的一部古典藉，但古典籍的篇章仍可懷疑，《易經》、《易傳》如無乾坤兩卦，我們雖不能視它將毫無價值，但其中國，甚至歐美各國，必定文華失色，其故無他；書中天地人的思想，特別是有真理與道德思想，必然缺而不全，後世的學者，也將有關其與道德發揮的依據。關於真理方面，也說是真理的總原則：上帝與天的存在，與此總原則，則有關人事方面的真答美，也不會有存在，原因是《易傳》中肯定乾元的存在：乾卦家曰：「大哉乾元，萬物資始，乃統天，雲行雨施，品物流行，大明終始。六位時成，時來六龍以御天。乾道變化，各正性命，保合大和，乃利貞。首出庶物，萬國咸寧。」關於地，坤卦家曰 J 至哉坤元，萬物資生，乃順承天。坤厚載物，德合無疆。含弘光大，品物成亨。」關於人，繫辭曰：「夫大人者，與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉曲。先天而天弗違，後天而奉天時。天且弗違，而況於人乎？況於鬼神乎？」這三段文詞：是對天地人總鋼的發揮，其他一切的細節，從中可以到申我們在全篇中，都有指出，不必自加以重複，讀者自然可以讀到。

關鍵字

乾元 ； 坤元 ； 乾始 ； 乾 ； 坤 ； 曲 ； 吉

並列摘要

Abstract: The book of Changes and the Commentaries are classic works of influence in China, but undoubtedly the Hexagrams Heaven (Qian) and Earth (Kun) are the most important. Although this canonical work cannot be said to have no value at all without these trig rams, its luster would certain pale without them, in both China and in the West. This is precisely because in Chinese thought the notion of the Cosmological integration of Heaven (the Universe), Earth and the Human, especially the concepts of truth and morality, are certainly incomplete without Qian Kun and their commentaries. Later scholars use them as the basis for the development of concepts of Truth and of Morality. In regard to Truth, this is the general principle of truth. Without the existence of Heaven or of God, there would be no general principle for Truth, and so in human affairs the notion of the Good, the True and Beautiful would not exist. The reason is that the Commentaries on Book of Changes affirm the existence of a primal ness of Heaven. The commentary on the Heaven Hexagram reads: Great indeed is the primal ness of Heaven! The Ten Thousand Things materially begin and is arrayed across the skies; the clouds move and the rain fall and all things take shape. The Great Brightness (i.e. the Moon) ends and begins again; the six position are seasonally formed. The season ride the six dragons across the skies.
As to Earth (di), the commentary (tuan) reads: Extreme indeed is the Primal ness of Earth! The ten-thousand things come to life and then, following the heavens, Earth broadly supports all things. Its virtue coalesces without bonds, containing great brightness, and all living
• things come to fruition.
As to Man, he acts in accord with the nature of Heaven and Earth, and the day and night is in accord with the alternation of brightness and dark,
with the for seasons acts in accord with order of the seasons, and acts in accord with the fortunes shaped by the spirit. Heaven does not violate the fundamental principles, and obey the dictates of the times. Heaven does not violate them, How much less the Spirit?
These three paragraphs are based upon the general principles of the Cosmological unity of Heaven, Earth and Man. All of the other details to be derived there form can be read by the reader in the text proper, and so there is no need to repeat them here.

並列關鍵字

Qianyuan-The Primalness of Heaven • Kunyuan-The primalness of Earth. Qianshi‧Beginning of Heaven Qian- The “Heaven” hexagram Kun-The “Earth” hexagram Xiong: inauspicious fortune. Ji