“重”“错”之义与六十四卦的生成

Meanings of "Chong" and "Cuo" and the generation process of the 64 hexagrams

六十四卦如何由八卦重叠而成 ,思想家们给出了不同的说法。本文立足“重”与“错”的同异 ,探讨其成卦的内在机制及其与天地万物变化的联系。孔颖达以相错解释相重 ,在忽略二者矛盾的前提下进行推论。邵雍立足一分为二发明相错 ,“重”在他是指天圆地方的天道运动 ,而与重卦无关。以为邵雍言先天方位的八卦相错是讲重卦的观点缺乏根据。胡宏从太极———天道的运动说明八卦与六十四卦的关系 ,利用“重道”去解释“重卦” ,揭示了六十四卦生成的不同机理。朱熹在总结前人的基础上 ,按照太极生万物模式的需要发挥邵雍的理论 ,反映了邵雍以后易学的发展。来知德批评了邵雍、朱熹对相错与相重的混淆 ,但又不是胡宏的一“重”到底 ,而是重与错双方相互补充发明 ,合力生成六十四卦。尽管哲学家们对“重”与“错”的方法的把握和定位不尽相同 。

Thinkers held different opinions on how the 64 hexagrams were formed by overlapping 2 of the 8 trigrams. Basing on the similarities & differences between 'Chong'(overlapping of 2 of the 8 trigrams) and 'Cuo'(overlapping of 2 opposite trigrams of the 8), the paper discussed the internal generation organism of the 64 hexagrams and its correlation with the changes of the universe. KONG Ying-da interpreted the generation process by interpreting 'Chong' with 'Cuo', neglecting their contradictions. SHAO Yong invented a method of 'Cuo' by the mode of 'dividing one into two and dividing two into four......'. So, the viewpoint holding SHAO's 'Cuo' of 2 op posite trigrams of the 8 refers to 'Chong' can not stand. Departing from the motion of Taiji, i.e. the Dao of Heaven, HU Hong expounded the correlation between the 8 trigrams and 64 hexagrams. Summarizing the predecessors' achievements, ZHU Xi elaborated SHAO Yong's theory according to the mode of Taiji generating all things. Having criticized SHAO and ZHU's confusion on 'Chong' and 'Cuo', LAI Zhi-de asserted the 64 hexagrams are formed by mutual compliments between 'Chong' and 'Cuo'. Though philosophers hold different opinions on 'Chong' and 'Cuo', they concur in advocating that the generation of the hexagrams summarized and exposed the principle of the Heaven(universe)'s moving.