论王夫之“乾坤并建”视域下的易卦序思想

Wang Fuzhi's View on the Order of the Hexagrams Based on His Emphasis on Both Qian [■] and Kun [■]

"乾坤并建"说是王夫之易学之纲宗。"乾坤并建"即阴阳并建,阴阳不相胜、不相离,乾坤两卦合撰为阴阳之全体。十二位阴阳虽同时并存,但有隐显之分,并不能全体呈现,而是表现为一屈一伸、一隐一显的交互运动,当下所呈现之六位阴阳亦有上下往来之变化,这即是阴阳错综变化。乾坤两卦为阴阳之至足,是错综变化之体;六十二卦皆由十二位阴阳错综变化而成,是乾坤两卦的具体展开。立足于"乾坤并建"与"错综合一",王夫之对《序卦传》相因、相成、相反三说进行了批判,认为其非圣人所作,而《杂卦传》之文以错综相比为序,方是《周易》之本然次第。

Emphasis on both Qian and Kun was a general principle in Wang Fuzhi＇s （1619-1692） scholarship on the Changes. His emphasis on both Qian and Kun also refers to stress on both yin and yang, where yin and yang do not conquer each other, nor separate from each other, and the union of yin and yang constitutes the whole body of taiji （Su- preme Ultimate）. Yin and yang of the twelve positions [manifested by Qian and Kun] cannot be fully shown, but what they reveal is a reciprocal movement of flexion and extension, manifestation and hiding. In addition, the yin and yang manifested at present in the six positions also contain changes resulting from their alternation of positions, which is called the changes resulting from obversion and inversion. Qian is the culmination of yang while Kun is the culmination of yin, and both of them form the body of changes of obversion and inversion-divisions and functioning of the whole body of taiji which generate the other sixty-two hexagrams. Based on his emphasis on both Qian and Kun and the unity of obversion and inver- sion, Wang Fuzhi criticized the views of interdependence, mutual complementarity, and opposition （between a pair of hexa grams） conceived in the “Orderly Sequence of the Hexagrams” （Xugua zhuan 序卦传）, and in doing so contends that this commentary was not composed by Confucius. Because the hexagrams were ordered by the principle of obversion and inversion in the “Hexagrams in Irregular Order” （Zagua zhuan 杂卦传）, Wang avers that this was the original order of the hexagrams of the Zhou Changes.